Tuesday, 20 March 2018

Our Lady of Mount Carmel in Puerto Rico

The following blog post was written by Carlos Caso-Rosendi, who is one of the most knowledgeable writers out there on the subject of Catholic eschatology:

TRANSLATOR’S NOTE: The following is an account of the events surrounding an alleged apparition of Our Blessed Mother in Puerto Rico. Should these events be approved by the Church as worthy of belief, that would be the only continuous apparition of Our Lady ever, lasting from 1899 until 1909, beginning shortly after the end of the Spanish American War of 1898. The events described below took place in an isolated mountainous area in Puerto Rico at a time when communications to and from the island were few. Carlos Caso-Rosendi

The Holy Mountain (Santa Montaña), altitude: 2,226 ft above sea level, in the Espino neighborhood of the Municipality of San Lorenzo, is a locality near where the municipalities of San Lorenzo, Patillas and Cayey meet. This mountainous region is located within a natural reserve—the Carite Forest—which consists of about 6,400 acres of tropical rain forest that are part of the Sierra of Cayey.  As of 1954 and by mandate of the government of Puerto Rico—for all official purposes, including cartography—Cerro Las Peñas (The Stones Hill) was named Cerro de Nuestra Madre (Our Mother’s Hill).

The Our Lady of Mt Carmel Diocesan Sanctuary, is located at the top of La Santa Montaña in Puerto Rico. It was built and dedicated in 1985 by the bishop emeritus of the Diocese of Caguas, Monsignor Enrique Hernández Rivera. The story of La Santa Montaña begins on August 8, 1899, when the atmospheric phenomenon known as Hurricane San Ciriaco left the island after crossing it diagonally leaving 3,369 dead and hundreds of thousands  homeless. The losses were estimated by the government at the time in US$35.8 million.
Read the rest at the below link:

Thursday, 15 March 2018

Update on the Heretical Ministry of Fr. Joseph Iannuzzi

Just a few days after my last blog post concerning several questionable elements of the ministry of Fr. Joseph Iannuzzi, the superior general of the Oblates of St. Joseph (OSJ), Fr. Michele Piscopo, issued a letter to clarify that he actually does have permission for a leave of absence. This letter appeared on a website run by a group called the "3rd order of Benedictine Oblates of the Divine Will", which is basically a front for the Divine Will Movement.


This is quite a turnaround from the email concerning Fr. Iannuzzi's ministry which was written by Fr. Giacondo Antonio Bronzini, the secretary general of the OSJ, which was sent to Prof. Robert Fastiggi of Sacred Heart Major Seminary in Detroit. Prof. Fastiggi has given me permission to reveal that he was the academic source who had received the below email from Fr. Bronzini, which detailed how problematic Fr. Iannuzzi has been for the OSJ during the course of several years:

Egregio Signore, pace e bene.

P. Joseph Iannuzzi ha chiesto più volte l'esclaustrazione, passando da una diocesi (o comunità religiosa) a un'altra, rendendo praticamente impossibile controllarne la condotta. Da parte sua, da anni non dà ai Superiori relazione delle sue attività. Attualmente è fuori comunità senza permesso. Distinti saluti, p. Giocondo A. Bronzini, segretario generale OSJ. 

Dear Sir, peace and goodness.
Fr Joseph Iannuzzi has asked many times for exclaustration, moving from one diocese (or religious community) to another, making it practically impossible to control his conduct. For his part, for years he has not given the Superiors report of his activities. He is currently outside the community without permission.
Yours sincerely,
p. Giocondo A. Bronzini, OSJ general secretary.

Fr. Piscopo's response to this revelation from Fr. Bronzini is rather a rather curious contradiction of the above communication received by Prof. Fastiggi, and shows that there are some mysterious goings on in the OSJ concerning Fr. Iannuzzi's problematic ministry. It is of course impossible to know what is going on behind the scenes here, but it seems likely that Fr. Iannuzzi was either only given permission in retrospect, or Fr. Bronzini was simply unaware that he was actually granted permission from Fr. Piscopo to leave the community. Either way, Fr. Bronzini's response to Prof. Fastiggi is rather telling that Fr. Iannuzzi is viewed as a major problem by the highest ranking members of the curia of his religious congregation. 

I have it on high authority that Fr. Iannuzzi is not currently on the directory of priests in the USA, so he is currently operating without faculties away from his religious congregation, and he basically answers to no one. This explains why he is promoting the works of Vassula Ryden with impunity, even though the CDF have issued a notification against her writings. There is still the glaring problem that his various books and seminars promote an heretical concept of the Millennium of Rev 20 which adopts the millenarian eschatology of Medieval Abbot Joachim de Fiore, whose works were condemned by the Church - most notably by St. Thomas Aquinas.

I answer that, The state of the world may change in two ways. In one way, according to a change of law: and thus no other state will succeed this state of the New Law. Because the state of the New Law succeeded the state of the Old Law, as a more perfect law a less perfect one. Now no state of the present life can be more perfect that the state of the New Law: since nothing can approach nearer to the last end than that which is the immediate cause of our being brought to the last end. But the New Law does this: wherefore the Apostle says (Hebrews 10:19-22): "Having therefore, brethren, a confidence in the entering into the Holies by the blood of Christ, a new . . . way which He hath dedicated for us . . . let us draw near." Therefore no state of the present life can be more perfect than that of the New Law, since the nearer a thing is to the last end the more perfect it is.
In another way the state of mankind may change according as man stands in relation to one and the same law more or less perfectly. And thus the state of the Old Law underwent frequent changes, since at times the laws were very well kept, and at other times were altogether unheeded. Thus, too, the state of the New Law is subject to change with regard to various places, times, and persons, according as the grace of the Holy Ghost dwells in man more or less perfectly. Nevertheless we are not to look forward to a state wherein man is to possess the grace of the Holy Ghost more perfectly than he has possessed it hitherto, especially the apostles who "received the firstfruits of the Spirit, i.e. sooner and more abundantly than others," as a gloss expounds on Romans 8:23.
Reply to Objection 1. As Dionysius says (Eccl. Hier. v), there is a threefold state of mankind; the first was under the Old Law; the second is that of the New Law; the third will take place not in this life, but in heaven. But as the first state is figurative and imperfect in comparison with the state of the Gospel; so is the present state figurative and imperfect in comparison with the heavenly state, with the advent of which the present state will be done away as expressed in that very passage (1 Corinthians 13:12): "We see now through a glass in a dark manner; but then face to face."
Reply to Objection 2. As Augustine says (Contra Faust. xix, 31), Montanus and Priscilla pretended that Our Lord's promise to give the Holy Ghost was fulfilled, not in the apostles, but in themselves. In like manner the Manicheans maintained that it was fulfilled in Manes whom they held to be the Paraclete. Hence none of the above received the Acts of the Apostles, where it is clearly shown that the aforesaid promise was fulfilled in the apostles: just as Our Lord promised them a second time (Acts 1:5): "You shall be baptized with the Holy Ghost, not many days hence": which we read as having been fulfilled in Acts 2. However, these foolish notions are refuted by the statement (John 7:39) that "as yet the Spirit was not given, because Jesus was not yet glorified"; from which we gather that the Holy Ghost was given as soon as Christ was glorified in His Resurrection and Ascension. Moreover, this puts out of court the senseless idea that the Holy Ghost is to be expected to come at some other time.
Now the Holy Ghost taught the apostles all truth in respect of matters necessary for salvation; those things, to wit, that we are bound to believe and to do. But He did not teach them about all future events: for this did not regard them according to Acts 1:7: "It is not for you to know the times or moments which the Father hath put in His own power."
Reply to Objection 3. The Old Law corresponded not only to the Father, but also to the Son: because Christ was foreshadowed in the Old Law. Hence Our Lord said (John 5:46): "If you did believe Moses, you would perhaps believe me also; for he wrote of Me." In like manner the New Law corresponds not only to Christ, but also to the Holy Ghost; according to Romans 8:2: "The Law of the Spirit of life in Christ Jesus," etc. Hence we are not to look forward to another law corresponding to the Holy Ghost.
Reply to Objection 4. Since Christ said at the very outset of the preaching of the Gospel: "The kingdom of heaven is at hand" (Matthew 4:17), it is most absurd to say that the Gospel of Christ is not the Gospel of the kingdom. But the preaching of the Gospel of Christ may be understood in two ways. First, as denoting the spreading abroad of the knowledge of Christ: and thus the Gospel was preached throughout the world even at the time of the apostles, as Chrysostom states (Hom. lxxv in Matth.). And in this sense the words that follow--"and then shall the consummation come," refer to the destruction of Jerusalem, of which He was speaking literally. Secondly, the preaching of the Gospel may be understood as extending throughout the world and producing its full effect, so that, to wit, the Church would be founded in every nation. And in these sense, as Augustine writes to Hesychius (Epist. cxcix), the Gospel is not preached to the whole world yet, but, when it is, the consummation of the world will come.
Summa Theologica (I-II, Q. cvi, a. 4)

It was St. Thomas Aquinas who most forcefully condemned the millenarian worldview, which Cardinal Ratzinger described as the idea of an intra-historical fulfilment of the hope which lies only beyond the eschatological judgement. The most dangerous aspect of millenarianism has long been recognized as the fact that this worldview ultimately leads to the development of extreme, revolutionary types of ideologies, which ultimately culminated in the concentration camps and gulags of the 20th century. As the world-renowned millenarian expert Marjorie Reeves notes:

"... although the implicit danger was only slowly realized, once the point had been grasped that the Joachimist hope provided a dangerously revolutionary basis for action, the doctrine of the third status was attacked far more energetically than Joachim's formulation on the Trinity". (Marjorie Reeves, The Influence of Prophecy in the Later Middle Ages, p129)

It is these secular forms of millenarianism which the Catechism most forcefully condemns. Fr. Iannuzzi and his followers attempt to evade the charge of millenarianism by equating it solely with the doctrine of ancient Chiliasm. This is simply untrue, since the secular forms of millenarianism are singled out for the greatest condemnation in the Catechism. Not whether or not there will be some odd, ethereal form of the Second Coming of Christ for an earthly millennial reign, and that by posing a "spiritual millennium", that the followers of Fr. Iannuzzi can escape the charge of millenarianism. Joachim de Fiore similarly posed an "Age of the Spirit" rather than an coming of a reign of Christ in the Flesh, and was condemned for this idea long ago. 

The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. the Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the "intrinsically perverse" political form of a secular messianism. (CCC 676)

Cardinal Ratzinger gave a detailed overview of the problems posed by the millenarian worldview in his book Eschatology, which helps to further flesh out his thought when he helped to compose the Catechism:

"The expectation of a wholly just world is by no means a product of technological thought. It is rooted, rather, Judaeo-Christian spirituality. Over against the despair that in all epochs present suffering and injustice occasioned, other cultures defended themselves by invoking such ideas as those of the eternal return or liberation in Nirvana. The contrasting idea of a definitive future salvation, while not exclusively restricted to the Judaeo-Christian sphere, received its most powerful and penetrating formulation there.

The marked intra-worldly character which this idea assumed in the Old Testament led in early Christian times to the supplementing of the transcendent hope for the Kingdom of God by the notion of chiliasm: a thousand-year-long reign of Christ and those who are first to rise with him. The question of the earthly realisation of the promise which this notion suggested became a burning issue for Western Christianity through the work of Joaichim of Fiore - whom we met at the outset of this book. Joachim was convinced that God's plan for his human creatures could triumph only if it also succeeded on earth. It seemed to follow, then, that the time of the Church, as men have experienced it since the apostles, cannot be the definitive form of salvation. Joachim transformed the earlier periodization of history, which reflected the seven days of the week, into the idea of a multiplicand: history contains three times seven days. This he did by linking the venerable inherited schema with the doctrine of the Trinity. In this way, it appeared to be possible to calculate the third "week" of history, the time of the Holy Spirit.

The immanence of this third age created the obligation to work towards it: something Joachim tried to do through his monastic foundations. The mingling of rational planning with suprarational goals, already observable in the Old Testament and in Judaism, now receives systematic form. It will soon slough off the spiritual dreams of Abbot Joachim and emerge into the political history of Europe, where it will take the form of the messianism through planning. Such planned messianism became ever more fascinating as the potential of planning waxed and religion waned, through continuing, inevitably, to form human motives and hopes. Hegel's logic of history and Marx's historical scheme are the end products of these beginnings. These messianic goals in which Marxism's fascination lies rest upon a faulty underlying synthesis of religion and reason. For planning is now directed to goals which are quite disproportionate to planning methods. And so both the goal and the planning suffer shipwreck.

"As early as the patristic Church, steps were taken to eliminate chiliasm through an effort to preserve biblical tradition in its proper form. The Joachimist dispute filled the thirteenth century and, in part, the fourteenth also, ending with a renewed rejection of this particular form of hope for the future. The present-day theologies of liberation belong in this context. But just why did the Church reject that chiliasm which would allow one to take up the practical task of realizing on earth parousia-like conditions. The rejection of chiliasm meant that the Church repudiated the idea of a definitive intra-historical fulfilment, an inner, intrinsic perfectibility of history. On the contrary, it affirms the impossibility of an inner fulfilment of the world. This is, indeed, the common content shared by the various fragmentary pictures of the end of the world offered us by Scripture. The biblical representation of the End rejects the expectation of a definitive state of salvation within history. This position is also rationally correct, since the idea of a definitive intra-historical fulfilment fails to take into account the permanent openness of history and of human freedom, for which failure is always a possibility. In the last resort, such neo-chiliasm expresses a profound anthropological perversion. Human salvation is not to be expected from the moral dignity of man, from the deepest level of his moral personality. Rather we are to set our hopes for it on planning mechanisms, marginal to the authentically human though these may be. The values which sustain the world are turned upside down. A planned salvation would be the salvation proper to a concentration camp and so the end of humanity.

Faith in Christ’s return is, therefore, in the first place the rejection of an intra-historical perfectibility of the world. Precisely in this negative aspect, it is also the preservation of humanity against those who would dehumanize man. Of course, if this thesis-which in itself is, in any case, rationally evident-were to stand alone, then the last word would be with a posture of resigned acquiescence. And so, over and above this preliminary statement, we must add that faith in Christ’s return is also the certitude that the world will, indeed come to its perfection, not through rational planning but through that indestructible love which triumphed in the risen Christ. Faith in Christ’s return is faith that, in the end, truth will judge and love will conquer. Naturally, this victory is won only when we take a step beyond history as we know it, a step further for which history itself yearns. The historical process can only be perfected beyond itself It is where this insight is accepted, where history is lived in the direction of its own self-transcendence, that in each and every case the process of history is thrown open to its fulfilment. Thereby, reason receives its due place, and the duty to act according to measure. Simultaneously, hope also enters into its proper realm, and is not exhausted on the laboratory counter.

The world’s salvation rests on the transcending of the world in its worldly aspect. The risen Christ constitutes the living certainty that this process of the world’s self-transcendence, without which the world remains absurd, does not lead into the void. The Easter Jesus is our certainty that history can be lived in a positive way, and that our finite and feeble rational activity has a meaning. In this perspective, the “antichrist” is the unconditional enclosure of history within its own logic – the supreme antithesis to the Man with the opened side, of whom the author of the Apocalypse wrote:
Behold he is coming with clouds,
And every eye will see him."

(Ratzinger, J. Eschatology: Death and Eternal Hope, pp211-214)

Dealing with the millenarian eschatology espoused by Fr. Iannuzzi remains the single greatest problem which Fr. Piscopo is still duty-bound to address. Explaining the existence of his various business interests and dealings in property is only a secondary issue, and one which I have only recently brought to light. The fact is that Fr. Iannuzzi is widely revered as the intellectual guru of the Divine Will Movement. His ministry is a serious problem which has long since spiralled out of control, and his writings now need to be properly condemned by the Church as millenarian heresy.

The false idea that I am writing under a pseudonym, and various other strange allegations made against me are a bizarre attempt to discredit my work. The fact that I studied divinity at a secular institute cannot be used against me at all. I simply didn't have the time nor money to travel all the way to Maynooth to study theology. My degree is a Batchelor of Divinity (which includes the study of biblical languages), not Batchelor of Arts. The page posted on the website "Benedictine Oblates of the Divine Will" is just a very weird ad hominin attack against me to distract from my very serious findings on the destructive priestly ministry of Fr. Iannuzzi, which now looks like it could turn into one of the biggest scandals to hit the Catholic Church in several years.

Please help to support my research by contributing towards the funding for a Ph.D in theology, which I am applying for studying at Maynooth Pontifical College in Ireland later this year:


Sunday, 11 February 2018

The Oblates of St. Joseph on Fr. Joseph Iannuzzi


As long time readers of this blog will know, both myself and English author Stephen Walford have repeatedly encountered a very vocal opposition to our respective works on eschatology, which directly stems from the followers of Fr. Joseph Iannuzzi (see here). In the aftermath of Fr. Iannuzzi's attempt to take legal action against me in April 2017, I decided to investigate him in greater detail, and over the course of the past year, I have turned up some rather unsettling findings. Fr. Iannuzzi had originally threatened to take legal action against me for publishing a letter from the Archbishop of Trani on my blog which confirmed that he had breached the moratorium which was placed on the writings of Servant of God Luisa Piccarreta (see the posts on this subject here and here).

Although he was at one time associated with the Oblates of St. Joseph (OSJ), I have recently discovered that Fr. Iannuzzi has been operating outside of his religious community for a number of years without the permission of his superiors, and has refused to give a report of his activities for an extensive period of time. I had recently asked Professor Robert Fastiggi to attempt to contact the major superior of the OSJ, Fr. Michele Piscopo. Although we have yet to hear from Fr. Piscopo himself, the general secretary of the OSJ gave the following response concerning Fr. Iannuzzi's standing within his own religious order:

Egregio Signore, pace e bene.

P. Joseph Iannuzzi ha chiesto più volte l'esclaustrazione, passando da una diocesi (o comunità religiosa) a un'altra, rendendo praticamente impossibile controllarne la condotta. Da parte sua, da anni non dà ai Superiori relazione delle sue attività. Attualmente è fuori comunità senza permesso. Distinti saluti, p. Giocondo A. Bronzini, segretario generale OSJ. 

Dear Sir, peace and goodness.

Fr Joseph Iannuzzi has asked many times for exclaustration, moving from one diocese (or religious community) to another, making it practically impossible to control his conduct. For his part, for years he has not given the Superiors report of his activities. He is currently outside the community without permission.

Yours sincerely,

p. Giocondo A. Bronzini, OSJ general secretary.

So even before his departure from the OSJ without the permission of his religious superiors, Fr. Iannuzzi had repeatedly sought exclaustration in order to flit between dioceses or religious communities, so that he could diffuse his own unique brand of Catholic eschatology as widely as possible. This was facilitated by organising and participating in Marian conferences that were largely unregulated by the local dioceses, and simultaneously driven by an unhealthy undercurrent of spurious private revelations. The iterant nature of his ministry, which he ensured was largely unregulated by his religious community for several years before his departure, meant that his conduct was practically impossible to control by his religious superiors or the local ordinaries of the dioceses in which he was operating.

Fr. Iannuzzi has a number of books on Catholic eschatology which are published by St. Andrew’s Productions in the diocese of Pittsburgh, which do not bear the imprimi potest of his religious superior or carry the imprimatur or nihil obstat of the competent ecclesiastical authority. This is obviously because of the heretical nature of the eschatological views he espouses throughout his works, which are centred around his interpretation of the theme of “living in the Divine Will”, as contained in the writings of Luisa Piccarreta. Iannuzzi uses the concept of “living in the Divine Will” to explain how evil will completely cease to exist on earth during his millenarian vision of the Millennium of Revelation 20. Iannuzzi exploits this concept in order to negate the biggest shortcoming of his expectation of such an extreme utopian society, which is completely opposed to the permanent reality of human freewill. The Church clearly teaches that evil will continue to exist on earth as long as humankind has free choice and the capacity to make their own decisions. As the conciliar document Gaudiem et spes states:

Sacred Scripture teaches the human family what the experience of the ages confirms: that while human progress is a great advantage to man, it brings with it a strong temptation. For when the order of values is jumbled and bad is mixed with the good, individuals and groups pay heed solely to their own interests, and not to those of others. Thus it happens that the world ceases to be a place of true brotherhood. In our own day, the magnified power of humanity threatens to destroy the race itself.

For a monumental struggle against the powers of darkness pervades the whole history of man. The battle was joined from the very origins of the world and will continue until the last day, as the Lord has attested. Caught in this conflict, man is obliged to wrestle constantly if he is to cling to what is good, nor can he achieve his own integrity without great efforts and the help of God's grace.

That is why Christ's Church, trusting in the design of the Creator, acknowledges that human progress can serve man's true happiness, yet she cannot help echoing the Apostle's warning: "Be not conformed to this world" (Rom. 12:2). Here by the world is meant that spirit of vanity and malice which transforms into an instrument of sin those human energies intended for the service of God and man.

(Gaudium et spes 37).

The concept of a future earthly millennial kingdom of the resurrected saints has been widely proliferated in American society and beyond within some circles of Catholicism and Fr. Iannuzzi’s academic credentials have elevated him to the leadership role in this nascent millenarian cult, which has been loosely termed as the "Divine Will Movement". This attempt to equate the period of peace promised by Our Lady of Fatima with an entire epoch of earthly material bliss after an invisible "middle coming" of Christ to reign in the Eucharist, is directly modelled on the eschatology of Joachim de Fiore, which was vehemently opposed by St. Thomas Aquinas (see Summa Theologica I-II, Q. cvi, a. 4) and was condemned by the Church in the Middle Ages.

Fr. Iannuzzi threatened to litigate me in April last year for exposing the fact that he had breached a moratorium on the writings of Servant of God Luisa Piccarreta. This threat of legal action came almost immediately after I had published a letter from Archbishop Pichierri confirming his breach of this moratorium on my blog. Fr. Iannuzzi uses Piccarreta’s writings in order to support his own Joachite/millenarian views on the interpretation of Rev 20.

After receiving this threat of legal action, I decided to be very careful, and conducted a considerable amount of research on Fr. Iannuzzi before publishing any other details on his rather troubling ministry. During the course of this research, I have discovered that Fr. Iannuzzi has a number of private business interests, including one in Jacksonville Florida operating under the name “Missionaries of the Holy Trinity”. The listings for this site found elsewhere on the internet cites Fr. Iannuzzi as the business owner, and it is clear that this is a civilly organised operation, in no way affiliated with the local diocese. He conducts this business operation from a property he has apparently privately owned in Jacksonville for a number of years. The content of the books he has published are heretical in nature, and as such, do not bear the imprimi potest of his religious superior in the Oblates of St. Joseph.

The influence of these books in North America has been vast, reaching perhaps hundreds of thousands through his various disciples who have a notable presence on Catholic social media. As such, Fr. Iannuzzi can rightly be labelled as the de facto leader of the largest millenarian cult currently operating with impunity in the modern Catholic Church.

Fr. Iannuzzi also owns a separate property at the compound of the Companions of Christ the Lamb in Paradise, Michigan, from where he conducts a separate business interest called “The Association of Priests, Inc”. If you click through the various annual reports of this organisation, you can see that Fr. Iannuzzi had originally used the same lawyer during the formation period of this business operation who he used to threaten both myself and Archbishop Pichierri - one Eric L. Hearn (see here). This particular legal document dates way back to June 2001.

I contacted Bishop Doerfler of the diocese of Marquette about Fr. Iannuzzi's activities at the compound of the the Companions of Christ the Lamb, and he responded that he had no knowledge that Fr. Iannuzzi was the owner of a property there, or that he was conducting a private business operation from it. Bishop Doerfler confirmed that Fr. Iannuzzi had served in Marquette diocese for a short while between 2005-2006, but that was the extent of his knowledge about his ministry there. So why exactly does Fr. Iannuzzi still own a property in Marquette diocese if it has no knowledge of his activities there? And why is this private business organisation called "Association of Priest, Inc" organised at this address?

As you can see from the annual reports linked to above, this business was previously located in Jacksonville, FL. Whilst the "Association of Priests, Inc" was in operation in Florida, it bought and sold a number of properties. The “Association of Priests, Inc” otherwise known as the “Association of Priests Corporation”, also lists Fr. Iannuzzi as its owner/operator. The Association of Priests, Inc was registered as a tax-exempt charitable organisation by the IRS (see here). Bizarrely, the following official LINCC site lists the Association of Priests Inc as a Protestant organisation headed by Fr. Iannuzzi, and stipulates that it was generating a yearly revenue of over $100,000 (see here). For example the tax form found here shows that Fr. Iannuzzi's Association of Priests, Inc pulled in net assets of $140,766 in 2002. In 2003 it was $123,337 (here). In 2004 $101,763 (here). He then started reporting losses in 2005 with net assets dropping to $34,121 (here), around the same time he shifted to Marquette diocese.

The following site here shows that the Association of Priests Inc was given a grant of $10,000 sometime around the year 2015 by the Vanguard Charitable Endowment Program, which may be indicative that it receives such a grant on a yearly basis. This other website here shows that it was given two separate grants of $12,000 and $10,000 in 2016. I have asked Bishop Doerfler to investigate this matter further, since his diocese is not benefiting in any way from these charitable grants.

The fact that Iannuzzi is conducting such a destructive priestly ministry without the permission or regulation of any ecclesiastical authorities is an enormous concern. Especially when this ministry is pulling in revenue from a variety of sources, including online donations, attending seminars and book and DVD sales. This revenue appears to enable Fr. Iannuzzi to travel all over the world in order to promote his millenarian eschatology to thousands of unsuspecting Catholics who are unfamiliar with the actual teachings of the Church on this matter. He does so at various Marian conferences or talkshops in religious communities, and frequently travels with Vassula Ryden in order to support her ministry, despite the fact that the CDF issued a notification against her in 1995 for espousing millenarianism (see here and here).

The disturbing nature of Fr. Iannuzzi’s renegade priestly ministry, combined with the sheer fanaticism of his followers presents a very grave concern. This situation has gone on for way too long, and now needs to face proper public scrutiny. Why has this priest been allowed to act with impunity for so long without being condemned by the relevant Church authorities? The fact that he has created such a cult following for himself is deeply troubling, and the sooner the various heresies he espouses are finally addressed by the Congregation for the Doctrine of the Faith the better.

Monday, 5 February 2018

Dear readers, I need your support...

Dear readers,

In my seven years of blogging, I have purposefully refrained from asking for donations to support my work. Up until now, I have never seen the need to. Recently however, due to an unforeseen set of personal circumstances I have found myself at the lowest point in my life, both spiritually and financially. My books sales have crawled to a halt due to my ongoing support of Pope Francis, and I have currently no other means of income (I have been advised to stop working for a short while, due to the level of stress I am currently under). I need to be able to get myself back on my feet again financially, and I have nobody else to turn to other than the readers of this blog. I would be deeply grateful if you could show your support of my work by helping me during my personal darkest night of soul. Any level of support you can give right now, including prayers, would mean the world to me right now, and will help to allow my writing and academic career to continue to grow, and to help get my life back on track. I intend to use this as an opportunity to give my life some positive direction, and put it towards funding for a doctorate in theology either at Maynooth Pontifical University or Queen's University Belfast.

Securing funding for post-graduate degrees in theology is notoriously difficult for students from a less wealthy background, and I am in need of benefactors. I simply cannot afford to do this myself. This is the main reason why I have been unable to advance my studies beyond graduation, despite winning the theology prize at the Institute of Theology at Queen's University Belfast in 2006 for obtaining the highest overall grades at undergraduate level. Since leaving university, I have been forced to eek out a living as a tiler, and I have made very little money from writing, since my book is a niche title that only appeals to a small number of Catholics. I haven't asked for donations before, but I think this is a worthy cause which may help to put Catholic eschatology on the academic map, and lend further credence to my past area of research.

I would like to say a heartfelt thanks to those readers who have already shown such generosity towards me, and for those in a similar position to myself financially, who are offering me much needed prayers.

Please help to support my past and future academic research. You can send whatever donations you can afford to the below link at my Go Fund Me page:


Many thanks for your help and prayers,

In Christ,


Monday, 29 January 2018

Pastor Steve Ciocciolanti on the Rev 8:8 Mega-tsumami Hypothesis

I just recently noticed that Pastor Steve Ciocciolanti had covered some of my material on the potential Cumbre Vieja mega-tsunami event on 25th September, 2017. My material is mentioned in the above video around the 19 minute mark. Pastor Steve is one of the most intelligent and popular Protestant prophecy preachers in the English speaking world, so it is quite flattering that he referenced my work just before the expiration of the "40 day countdown" related to the Great American Solar Eclipse.

It was Pastor Steve who brought Pastor Mark Biltz's obvious plagiarism of my 2016 blog post The Sign of Jonah and the Binding of Satan, which connected the 2017 eclipse to the Sign of Jonah to wider attention (see here). The above video has near 200,000 views, which is quite a lot as far as YouTube videos go. As regular readers here will know, I have noted how this event can be associated with various apocalyptic portions of Scripture depicting a burning mountain being thrown into the sea - most notably in Rev 8:8. Just a few weeks after the above video was shown, the volcanic island of Cumbre Vieja began to experience a seismic swarm on 7th October, 2017 (the Feast of the Holy Rosary), which sparked widespread fears of an imminent eruption (see here). Thankfully, the world was spared from the threat of chastisement signalled by the 40-day countdown beginning with the Great American Solar Eclipse, which happened to coincide with one of the most intense periods in recent history. This included the world being brought to its nearest point to nuclear war since the Cuban Missile Crisis in 1962.

As I have repeatedly argued over the course of the past few years, the hand of the angel with the flaming sword being stayed by the rays which radiate forth from the hands of the Blessed Virgin in the Third Secret of Fatima represents the world being spared from nuclear chastisement. I am convinced that we were only spared from the threat of chastisement last year through the intercession of the Blessed Virgin, to whom we must constantly implore for her perpetual help.

After the two parts which I have already explained, at the left of Our Lady and a little above, we saw an Angel with a flaming sword in his left hand; flashing, it gave out flames that looked as though they would set the world on fire; but they died out in contact with the splendour that Our Lady radiated towards him from her right hand: pointing to the earth with his right hand, the Angel cried out in a loud voice: ‘Penance, Penance, Penance!'. (The Third Secret of Fatima)

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