Author Topic: Our Lady of Knock (Ireland) (Read 4242 times)

Viva Cristo Rey · « **on:** July 31, 2013, 11:53:47 AM »

Pray the Rosary

poche · « **Reply #1 on:** August 01, 2013, 03:29:23 AM »

A BRIEF ACCOUNT OF THE STORY OF
OUR LADY OF KNOCK, QUEEN OF IRELAND

On the evening of August 21, 1879 Mary McLoughlin, the housekeeper to the parish priest of Knock, County Mayo, ireland, was astonished to see the outside south wall of the church bathed in a mysterious light; there were three figures standing in front of the wall, which she mistook for replacements of the stone figures destroyed in a storm. She rushed through the rain to her friend Margaret Byrne's house.

After a half hour Mary decided to leave and Margaret's sister Mary agreed to walk home with her. As they passed the church they saw and amazing vision very clearly: Standing out from the gable and to the west of it appeared the Blessed Virgin, St. Joseph and St. John. The figure of the Blessed Virgin was life-size, while the others seemed to be neither as large nor as tall. They stood a little away from the gable wall about two feet from the ground. The Virgin was erect with her eyes toward Heaven, and she was wearing a large white cloak hanging in full folds; on her head was a large crown.

Mary Byrne ran to tell her family while Mary McLoughlin gazed at the apparition. Soon a crowd gathered and all saw the apparition. The parish priest, Archdeacon Cavanaugh, did not come out, however, and his absence was a disappointment to the devout villagers. Among the witnesses were Patrick Hill and John Curry. As Patrick later described the scene: 'The figures were fully rounded, as if they had a body and life. They did not speak but, as we drew near, they retreated a little towards the wall.' Patrick reported that he got close enough to make out the words in the book held by the figure of St. John.

An old woman named Bridget trench drew closer to embrace the feet of the Virgin, but the figure seemed always beyond reach. Others out in the fields and some distance away saw a strange light around the church. The vision lasted for about three hours and then faded.

The next day a group of villagers went to see the priest, who accepted the their report as genuine; he wrote to the diocesan Bishop of Tuam; then the Church set up a commission to interview a number of the people claiming to witness the apparition. The diocesan hierarchy was not convinced, and some members of the commission ridiculed the visionaries, alleging they were victims of a hoax perpetrated by the local Protestant constable! But the ordinary people were not so skeptical, and the first pilgrimages to knock began in 1880. Two years later Archbishop John Joseph Lynch of Toronto made a visit to the parish and claimed he had been healed by the Virgin of Knock.

In due course many of the witnesses died. But Mary Byrne married, raised six children, living her entire life in Knock. When interviewed again in 1936 at the age of eighty-six, her account did not vary from the first report she gave in 1879.

The village of Knock was transformed by the thousands who came to commemorate the vision and to ask for healing for others and themselves. The local church was too small to accommodate the crowds. In 1976 a new church, Our Lady Queen of Ireland, was erected. It holds more than two thousand and needs to, for each year more than a half million visitors arrive to pay their respects to the Blessed Virgin.

http://www.catholictradition.org/Mary/knock.htm

TCat · « **Reply #2 on:** August 03, 2013, 05:24:04 PM »

I live not far from Knock, but there is no bus that goes directly there. I don't know what happened there 100 years ago, but I wonder that if one of the people present was able to get close enough to the apparition to read the book, what did he see?

Viva Cristo Rey · « **Reply #3 on:** November 26, 2014, 09:13:16 AM »

Quote from: poche

A BRIEF ACCOUNT OF THE STORY OF
OUR LADY OF KNOCK, QUEEN OF IRELAND

On the evening of August 21, 1879 Mary McLoughlin, the housekeeper to the parish priest of Knock, County Mayo, ireland, was astonished to see the outside south wall of the church bathed in a mysterious light; there were three figures standing in front of the wall, which she mistook for replacements of the stone figures destroyed in a storm. She rushed through the rain to her friend Margaret Byrne's house.

After a half hour Mary decided to leave and Margaret's sister Mary agreed to walk home with her. As they passed the church they saw and amazing vision very clearly: Standing out from the gable and to the west of it appeared the Blessed Virgin, St. Joseph and St. John. The figure of the Blessed Virgin was life-size, while the others seemed to be neither as large nor as tall. They stood a little away from the gable wall about two feet from the ground. The Virgin was erect with her eyes toward Heaven, and she was wearing a large white cloak hanging in full folds; on her head was a large crown.

Mary Byrne ran to tell her family while Mary McLoughlin gazed at the apparition. Soon a crowd gathered and all saw the apparition. The parish priest, Archdeacon Cavanaugh, did not come out, however, and his absence was a disappointment to the devout villagers. Among the witnesses were Patrick Hill and John Curry. As Patrick later described the scene: 'The figures were fully rounded, as if they had a body and life. They did not speak but, as we drew near, they retreated a little towards the wall.' Patrick reported that he got close enough to make out the words in the book held by the figure of St. John.

An old woman named Bridget trench drew closer to embrace the feet of the Virgin, but the figure seemed always beyond reach. Others out in the fields and some distance away saw a strange light around the church. The vision lasted for about three hours and then faded.

The next day a group of villagers went to see the priest, who accepted the their report as genuine; he wrote to the diocesan Bishop of Tuam; then the Church set up a commission to interview a number of the people claiming to witness the apparition. The diocesan hierarchy was not convinced, and some members of the commission ridiculed the visionaries, alleging they were victims of a hoax perpetrated by the local Protestant constable! But the ordinary people were not so skeptical, and the first pilgrimages to knock began in 1880. Two years later Archbishop John Joseph Lynch of Toronto made a visit to the parish and claimed he had been healed by the Virgin of Knock.

In due course many of the witnesses died. But Mary Byrne married, raised six children, living her entire life in Knock. When interviewed again in 1936 at the age of eighty-six, her account did not vary from the first report she gave in 1879.

The village of Knock was transformed by the thousands who came to commemorate the vision and to ask for healing for others and themselves. The local church was too small to accommodate the crowds. In 1976 a new church, Our Lady Queen of Ireland, was erected. It holds more than two thousand and needs to, for each year more than a half million visitors arrive to pay their respects to the Blessed Virgin.

http://www.catholictradition.org/Mary/knock.htm

cassini · « **Reply #4 on:** November 26, 2014, 01:32:03 PM »

Knock: the unknown story

Of profound interest is the following illustration that shows how the Masons themselves viewed the progress of the war at that time. Allegorically it depicts the same message as Knock
Here we see the raised serpent’s heads signifying the masonic sword’s victory over the last Melchisedech Kingship of Christianity. Not yet achieved is victory over the Melchisedech priesthood [and Catholic Mass] represented by the serpent’s papal tiara – the coronation crown, a symbol abandoned and sold by Pope Paul VI in the 1970s and which led to Pope John Paul II’s refusal even to be crowned Pope in 1978. While hell will not prevail totally, the masonic conspiracy saw the Melchisedech priesthood and Mass decimated by the beginning of the third millennium. Significant however, is the symbol of masonic-equilibrium, the ladder, dominating all.

cassini · « **Reply #5 on:** November 26, 2014, 01:40:12 PM »

La Salette and Knock

Heaven’s awareness of the freemasonic revolution against Christ was made known first to a French nun Sister Marie de St Pierre (1816-1848) and then by her request at La Salette in France on Sept. 19, 1846, where a crowned Mother of God appeared to two children. Among the most poignant messages was that: ‘Rome will lose the faith and become the seat of the Antichrist.’ Three popes, Pius IX, Leo XIII and Pius X, approved this apparition, but the message was met with furious opposition from many bishops. It seems the Masons and some Masonic-controlled clergy must not have wanted any such revelations to be taken seriously.
Thirty-three years after the apparition, on 20th August 1879, a basilica at La Salette was consecrated, and the following day, August 21st, the Archbishop of Paris in France (representing the Melchisedech Priesthood and Melchisedech Kingship) crowned the statue of the Virgin of La Salette according to the prescription of the sacred Congregation of Rites. Heaven’s awareness, it seems, was given new impetus.
On the same day as this coronation, 21st August 1879, as only heaven can co-ordinate, there occurred an active but silent apparition at Knock, a small town of Connaught in the west of Ireland (as in ‘To Hell or to Connaught’ – Oliver Cromwell). On a miserable wet night, outside the gable-end of the church of St John the Baptist, ‘dedicated to all the nations of the world’, there appeared a sight that included Saint John the Evangelist (Powers-Priesthood-Tiara), The Virgin Mary, St Joseph (Powers-Priesthood-Tiara), and the Lamb on an altar (Holy Sacrifice of the Mass) surrounded by angels, all bathed in a wondrous light. The figures, which stood a few feet off the ground, showed St Joseph - his head bowed, glancing sideways, isolated and separated by a mysterious black line noticed by at least one witness, and Mary, wearing a crown as in La Salette (Principalities-Thrones) but separated from the lamb on the altar by St John in full Mass vestments, with a book (the same book represented on the Masonic ‘Point Within a Circle’?) in one hand while gesturing in a preaching stance with the other.

The apparition at Knock cannot be interpreted by theological norms. Its purpose is allegorical, coming as it did in the wake of the attack on the principalities of Christendom, and the Papal States - by then replaced by Masonic republics, democracies etc - all now under the sole protection of Mary in heaven; and on the same day both Powers crowned the statue of Our Lady of Salette, and involving as it did so prominently both St Johns, it is clearly Melchisedech and Johannine. The message of Knock therefore, is for Freemasons, showing them that heaven is aware of the state of the world and the state of the Melchisedech war. Johannism

Of profound importance in Pike’s revelations is the reference to the Johannites and the fact that by then, 1870, the ‘Order that has existed for centuries in despite of its anathemas, has its Sanctuaries and Asyla even in Rome.’ We need to know that the entire profane religion of Fɾҽҽmαsσɳɾყ is built on the great truth of esoteric Catholicism is termed Johannism, they having chosen St John the Baptist and St John The Evangelist as the patron saints of Fɾҽҽmαsσɳɾყ.
The Biblical Apocalypse tells of the snatching of divine fecundity by the dragon as the mystic issue is born at the foot of the cross. This then is why the Gnostic-Illuminati chose the two St Johns to profane among all the saints? The probable reason is to arrogate to themselves symbolically the divine fecundating power of St John in his baptism and that preserved alive in St John (and Mary) between Calvary and Pentecost, a fecundating or generation power impossible to Lucifer.

cassini · « **Reply #6 on:** November 26, 2014, 01:46:30 PM »

Knock and Associated Matters
An allegorical interpretation as given to me some years ago:

In 1879, on a miserable wet night, in a meadow field outside the gable-end of the church of St John the Baptist, there occurred an active but silent (i.e., the figures were speaking but could not be heard) apparition at Knock, a small town in Connaught in the west of Ireland. The apparition, which lit the immediate area with a brilliant light, included magnificent images of the Virgin Mary, St Joseph, St John the Evangelist, the Lamb on an altar, it of course representing Christ and the Sacrifice, and some angels in attendance. This vision, mounted on an invisible platform on top of the tall grass, showed the Blessed Virgin, with her hands held up looking and praying to heaven. It showed a vested St John, superimposed between Mary and the Lamb, holding a book (the Roman missal - now redundant in the post Vatican II era, or perhaps his book of Revelation) in one hand while gesturing in a preaching stance with the other. St Joseph, with his head bowed and glancing sideways, was isolated, separated by a mysterious black line, noticed only by a few of the selected observers and seldom mentioned in books on the apparition.

‘Though the Knock witnesses experienced various emotions – happiness, wonder, devotion, exaltation of spirit, one being moved to tears – not one of them was rapt in ecstasy. None of them heard a word; neither did they receive any interior message or sign. That the Mother of God, who bade Bernadette pray for sinners, who had pleaded for conversion of life at La Salette, for prayers and penance at Fatima, should have remained silent to her devoted Irish children was, and still is, a stumbling block to many. There was no message, they say, so the Apparition is devoid of meaning,’

Of course there was a message. Heaven does not indulge in meaningless pictures, but few, if any, could/can interpret it. The main reason for this is because Knock was not a ‘Marian’ message but a Johannine one, and, like his Apocalypse, has to be read in an allegorical sense. Thus a considerable amount of research on the place and its history is needed to begin to try to interpret the message or warning. So, we can ask: (1) Why Knock: (2) To whom was it addressed: (3) Why was it silent: (4) What was it trying to tell us?
Before one can possibly understand such ‘messages’ from heaven, one must fully accept and comprehend the war declared by God in Genesis 3:15 between the Christ and the antichrist, and how this battle of ‘Principalities and Powers’ is carried out on a temporal and spiritual plane. The message of Knock, we suspect, was, like the Book of Revelation, a warning to the flock of the current state of this war as it was in 1879 and into the future. Here is why we interpret it so:

cassini · « **Reply #7 on:** November 26, 2014, 02:12:29 PM »

Why Knock?
It is a fact that the only place where the word allegory is mentioned in Scripture is in St Paul’s Letter to the Galatians: ‘things are said by an allegory’ (Gal. 4:24). We also know that it was the Galatians who were advised that if an angel from heaven should preach a different gospel to that which they had been taught, to reject it (Gal 1:8).
Scholars on the origin of European peoples tell us that a fair number of the old and true Galatians (Celts) had migrated to Ireland and settled here. Then along came Oliver Cromwell with his infamous reform in the sixteenth century, and ordered all Catholics of Ireland to decide their destiny: ‘To hell or to Connaught’. Choosing Connaught to hell, the Galatians Catholics moved into this desolate, infertile and barren west of Ireland where they continued to be persecuted in any event. It was their descendants that occupied Knock in 1879.
These then were the same flock that St Paul had advised that ‘things are said by allegory’, a people worthy to convey to the world a message wrapped in allegory.

A Pattern
Cromwell, that docuмented Satanist who conquered in the name of God, was the first to deliberately usurp the divine right of kings by purging his own and replacing him with the beginnings of тαℓмυdic (freemasonic) ‘democracy’, where men and not God would rule the world according to their own laws. Cromwell, who committed untold atrocities against the Catholic Irish, was a champion of what he called ‘religious liberty’, but this liberty did not include traditional Catholicism and certainly not the traditional Latin Mass which he hated, a policy identical with that pertaining within the Modernist Churchmen of Vatican II.
The Parish Priest of Knock at the time was Archdeacon Cavanagh, a saintly man, full of devotion to Our Lady and her Immaculate Conception. Knock, a barren place, poor in earthly goods, but rich in grace and good works, was a fitting place for a message from heaven. In May of 1879, Fr Cavanagh began a novena of 100 Masses for the souls in Purgatory, the final Mass being said on the morning of the day that the vision appeared. Not know to too many and hardly ever broached is the fact that in Mayo at the time, Fɾҽҽmαsσɳɾყ was active. It has been written that a group of Freemasons from Foxford had planned to ambush Fr Cavanagh and cut off his ears on the day he finished his century of Masses.
Fascinating and wonderful as the actual events of the sighting were, space does not permit a complete account. We can say the sensational events of the day saved Fr Cavanagh ears, but as divine Providence would have it this saintly priest was not to witness the vision. A reason for this could be to save the vision from accusations of being conjured up by a priest so pious and spiritual that the world may not have believed it. Instead it was to be witnessed by a group of people, the likes of which could be found anywhere. Such a group could not be said to have had illusions, nor could a motive for any conspiracy be levelled at them. Great miracles later gave final witness to its authenticity.

To whom was it Addressed?
St John the Baptist Church had an inscription on the west wall that read:
‘My house shall be called the house of prayer to all nations. This is the gate of the Lord: the just shall enter into it.’
Knock then was a link ‘to all nations’. There was also something unique as regards those that witnessed it. Unlike the Marion apparitions of the times, messages confined to one, two or three persons, usually children (Lourdes-one: La Salette-two, and later Fatima-three), eighteen people were granted the sight at Knock, aged between six and seventy-five. Here is a second sign that the vision was meant for the special attention of all those that would heed it.
Delving back into history we find that in response to Cromwell’s campaign to destroy the Christian Kingdom of Ireland, the Catholic Ecclesiastical Congregation of the Kingdom of Ireland met at Clonmacnoise on the 4th of December 1649, and issued a Motu Proprio, warning Catholics not to be deceived by those supposedly acting in the name of God (See, for example, Tom Reilly, Cromwell, Brandon Books, Dublin, 1999, pp.292-3). Given the universal nature of a proprio motu, i.e., a message for ‘all nations’, we feel there is a continuity and connection between the three elements mentioned here.

Why was it silent?
In the plan of God for men, He set up many a hierarchy: one being a chain of communication between God, the Pope, a King, down to the peasants scattered throughout the kingdom. Such a link began when Constantine placed his kingdom into the society intended by Christ. Later the Pope would crown the King of the Franks with divine approval. The Pope would represent heaven, taking his authority from God Himself. The king would take his authority from the Pope and so on down to the common people. Rome in turn made provision for this hierarchy by providing a special place at Church Councils for those kings loyal to God, the Church, the Pope and his definitions, declarations and social instructions.

Responding to heaven’s challenge to Satan’s dominion, in a master plan from hell, the earthly Illuminati would devote themselves to eliminating this worldwide Christian society. To sever this relationship all one had to do was remove the temporal kingship and whole nations could be lured into apostasy just as whole peoples were Christianised through king and country. This separation was complete after the First World War, a war, as we know, begun by a planned assassination. Breaking this crucial link between God and His people was the first step in Satan’s counter-offensive in the war of Genesis 3:15.
If we skip over the history of this grand victory of Satan’s temporal army of тαℓмυdic Freemasons and schemers, it is suffice to know that at Vatican I in 1870, only one kingdom; that of Portugal, sat in the royal box giving public witness to their remaining loyalty to God and Pope. (Had Ireland had a King, he would have been there also.)
"Two months before the invasion of Rome, Pius IX had presided over the final session of the Vatican Council. In contrast to the opening a year before, St Peter’s was almost deserted. In the royal box, there were two ladies, one of them the Infanta of Portugal, as well as a decrepit officer with the Order of St Januarius blazoned across his chest. The diplomatic box, too, had many vacant seats. The Great Powers had instructed their ambassadors to boycott a function in which there was no mileage for them." --- Vicars of Christ: The Dark Side of the Papacy by Peter de Rosa ...
The symbolic end of God’s terrestrial Principalities occurred when the Pope had to surrender to the freemasonic forces laying siege to last of the Vatican states by raising the white flag of surrender in 1870, 40 years after Our Lady predicted the date in her message to St Catherine Laboure in 1830. The timing here was deliberate, for it interrupted the Council itself, preventing God knows how many definitions of faith that might have thwarted the freemasonic-led Modernists that were emerging at the time. What is not commonly known is that the Freemasons claimed complete victory in their centuries old war when Giuseppe Garibaldi actually sat on the chair of Peter vacated by Pius IX.
We interpret the silence of the vision and the fact that it was elevated off the land, neither of the earth nor of heaven, to the fact that the traditional means of communication between God and His people, that is, through the hierarchy between God, Pope and king down to the common people, had by then been eliminated by тαℓмυdic Fɾҽҽmαsσɳɾყ. It is Interesting to note that the apparition of Our Lady of Hope at Pontmain, France, in the same year (1870) was also silent. In that case however, letters in the sand were provided by which the children spelled out the message. But there was no communication at all at Knock.
This interpretation is not affected by the fact that in 1917 there was a ‘speaking’ intervention between heaven and a multitude on earth, for Fatima is in Portugal, the last remaining kingdom present at the council, the one land where such a public communication might take place.
Now there may be some who would contend that the endless series of ‘Marian’ visions at Mudjugorje shows this assertion to be untrue. But Medjugorje of the ‘lying wonders’ is not Catholic and therefore is not from heaven but movies from hell. The ‘visions’ of Mudjugorje, if true, allegedly began on the masonic hour on the feast of of St. John the Baptist (June 24th 1981), the adopted patron of Fɾҽҽmαsσɳɾყ with its passion for symbols and secret signs. Satan, we know, or should know, will do whatever it takes to spread relevant error. In this case he has attracted millions of Catholics (and many non-Catholics) to this place, gets them on their knees praying, confessing, fasting or whatever, and then delivers to them a large slice of false тαℓмυdic democracy, ecuмenism and error. Docuмented evidence, as well as personal conversation with some that regularly went there and who found this out for themselves, has convinced us that there is on offer here from ‘the Virgin’, the hoary old freemasonic idea that all religions must be moulded into one universal religion, the ‘all roads lead to heaven’ belief, for we all supposedly have the same God. In other words there is a rejection here of the dogma that there is no salvation outside the Catholic Church. This ideology of course flies in the face of Fatima where Our Lady called for prayers for the conversion of all sinners. With God there cannot be any contradictions, so faithful Catholics must reject all such inconsistency. The popularity of this place, with its supposed daily contact to heaven and its seductive nature according to the new order of Vatican II, is however enough to convince most to turn a blind eye to its heretical promulgations and all that supposedly goes on there. Such is the art of satanic deceit.

Allegory:
The next step is to try to interpret the ‘message’ of Knock. We must now consider the significance of the figures involved and the positions or stances they take. Let us first ask why the two St Johns are included in the apparition, one because the church is in his name and the other because he is included in the apparition. These saints, combined, had a pivotal role in setting up the greatest mystery of them all, the Church of Christ, and this is why Fɾҽҽmαsσɳɾყ, the masters of imitation and symbols chose the two, not one, as patrons when building their own temple to the natural son. Their presence indicates it is the Church that is represented by the vision (and why the instigator of their ultimate victory against the Church, the spiritually unprotected pastoral council called Vatican II, had to be a Pope John, and a false prophet to boot, this could explain why any man elected pope would choose the name of an anti-pope of the past in Pope John XXIII? St John the Evangelist, who gave us the Apocalypse, is instructing us with his gesture, and the book in his hand is the source of this instruction.
Next there is St Joseph, a ‘son of David’, as we know from the Gospels, making him a Melchisedech priest (even though St Joseph never used his priesthood), and whose status was completed by divine Providence at Vatican I making him Patron of the Universal Church. Again we see the vision represents the whole Church. He, like the Lamb on the altar is isolated, almost ‘out of the picture’ so to speak, and this was confirmed when that black line was later revealed, separating the vision into two frames. In other words, the Melchisedech priesthood of the Church is here ‘outside’, just as the vision itself was placed ‘outside’ the Church of St John the Baptist.
Then we have Mary and the Lamb. Unusual, if not unique in an image of Mary and her Son is that in this case, like Joseph in the vision. who is separated by a dark line, the two are separated by St. John. Mary wears the rose and crown, symbols of those Principalities now lost. In other words she is now representing the lost Kingdoms, she being the unshakable Queen of the earth. Our Lady is looking to heaven, her hands raised as Advocate or Orante, that is, in the manner of a priest during the Canon of the Mass, pleading, as she does, to her Son to avert a great chastisement or calamity, like that to come, Vatican II and its aftermath. Separated from Mary and the priests of the vision is the Lamb, representing the Sacrifice, the Mass of all time.
So, it can be seen that within this scene set up at Knock there are a few aspects that dominate any allegorical interpretation. (1) The Mass, or the Priesthood, is the dominant theme; both of these are isolated, set apart in a manner. (2) The Message is being delivered by St John the Evangelist, author of the Book of Revelation, the Book of Prophecy; the Book predicting a great apostasy incorporating the beast, the forces of Fɾҽҽmαsσɳɾყ.

cassini · « **Reply #8 on:** November 26, 2014, 02:23:53 PM »

Now while the Church has never officially interpreted the apparition at Knock, the Freemasons, who know the state of the war of Genesis 3:15 far better than even the most learned Catholic, had their own image of things at that time. As you can see in the masonic illustration shown earlier, the three snakes, which has as its background one of its symbols of equilibrium, a balanced ladder, two of the serpent’s heads are held high in victory, one with the sword and one with the kingly crowns, depicting their victory over the Christian kingdoms of the world for all to see. The third head however, with its papal tiara, is not yet held high, for it represents the priesthood (and the Mass), which, at the time, as Fr Cavanagh had demonstrated with his 100th Mass, had not yet been undermined and usurped. The battle of Principalities and Powers had been only half won, but the serpent was already wearing the tiara in expectation.
Knock, I believe (my grandfather and his family having been born Catholics in Connacht, making me a descendant Galatian with a right to read Knock’s allegory) is responding to the state of warfare of the time. It warns us of a pending chastisement, far worse than the Flood or anything of a mere temporal nature. St John was warning the faithful what was in store for Christianity and the world. The Melchisedech priesthood and the true Catholic sacrifice of the Mass were in danger of being isolated, removed from the faithful as a whole. Mary, wearing the crown that now depended on her and Portugal (the remnant), pleads with God to spare the world from the greatest of all disasters.
Freemasons knew that attack the priesthood and one attacks the true Sacrifice, the sacraments, and most of the temporal conduits of grace, the very means of sustenance necessary for Christ’s faithful to hold the faith in every way. An attack on the true Mass then is a way to destroy the priesthood. If heaven was trying to put us in touch with the signs of the times, this vision warned of the collapse of the second target of Fɾҽҽmαsσɳɾყ, the battle of Powers, the priesthood of Melchisedech, and that this would be done by deceit, when the lamb that looks like the Lamb, will in fact be the dragon that is, the Novus Ordo, just as the Protestant ‘mass’ was used to eliminate the last vestige of Catholicity from the Reformers of the sixteenth century. This vision at Knock can be said to be a warning to all the nations of the world, ‘to undeceive those in their ungrounded hopes and expectations’, as the Motu Proprio of 1649 said, that what may be done in the name of God is not always as it seems.
Could any words better describe the situation that emerged at Vatican II and which is now present among Catholics worldwide? Cromwell, it is said, destroyed more beautiful things than any man before him. Here again we can draw an analogy between him and Vatican II, for it surpassed even Cromwell by destroying far more beautiful things throughout all Christendom. Leaving aside the traditional Latin Mass, all the old devotions, the teachings, catechetics and prayers, the vestments, the priestly and nun’s habits and clerical cloths, we had in line with Cromwell a thing called ‘re-ordering’ whereby they destroyed great cathedrals and parish churches, abandoned millions of sacramentals and books, and have not ceased their destruction yet, still selling off countless redundant convents, religious houses, and Church property. Looking back on the vision today we can now get a better understanding of its warning, for it has come to pass, the destruction of the true priesthood en masse.

poche · « **Reply #9 on:** November 26, 2014, 11:07:47 PM »

Quote from: cassini

Knock: the unknown story

Of profound interest is the following illustration that shows how the Masons themselves viewed the progress of the war at that time. Allegorically it depicts the same message as Knock
Here we see the raised serpent’s heads signifying the masonic sword’s victory over the last Melchisedech Kingship of Christianity. Not yet achieved is victory over the Melchisedech priesthood [and Catholic Mass] represented by the serpent’s papal tiara – the coronation crown, a symbol abandoned and sold by Pope Paul VI in the 1970s and which led to Pope John Paul II’s refusal even to be crowned Pope in 1978. While hell will not prevail totally, the masonic conspiracy saw the Melchisedech priesthood and Mass decimated by the beginning of the third millennium. Significant however, is the symbol of masonic-equilibrium, the ladder, dominating all.

What does this have to do with Our Lady of Knock?

cassini · « **Reply #10 on:** November 27, 2014, 12:45:23 PM »

Quote from: poche

Quote from: cassini

Knock: the unknown story

Of profound interest is the following illustration that shows how the Masons themselves viewed the progress of the war at that time. Allegorically it depicts the same message as Knock
Here we see the raised serpent’s heads signifying the masonic sword’s victory over the last Melchisedech Kingship of Christianity. Not yet achieved is victory over the Melchisedech priesthood [and Catholic Mass] represented by the serpent’s papal tiara – the coronation crown, a symbol abandoned and sold by Pope Paul VI in the 1970s and which led to Pope John Paul II’s refusal even to be crowned Pope in 1978. While hell will not prevail totally, the masonic conspiracy saw the Melchisedech priesthood and Mass decimated by the beginning of the third millennium. Significant however, is the symbol of masonic-equilibrium, the ladder, dominating all.

What does this have to do with Our Lady of Knock?

'Of profound interest is the following illustration that shows how the Masons themselves viewed the progress of the war at that time. Allegorically it depicts the same message as Knock'