Archbishop Vigano Warns Jesuit Pope Francis Working With WEF To Destroy Christianity
(Chaz Anon) In the shadowed corridors of the Vatican, where the sacred and the secret intertwine, Archbishop Carlo Maria Viganò, now cast into the outer darkness by the decree of Pope Francis, emerges as a voice of forewarning. He proclaims that the Pontiff, a man bearing the Jesuit mantle, is a principal architect in the grand design known as the Great Reset, a diabolical scheme aimed at the deconstruction of the Holy Catholic Church. This dismantling, he asserts, seeks to erect in its place an institution steeped in the arcane doctrines of Masonic philosophy.
Viganò elucidates a sinister synergy between the deep state and the deep church, a clandestine alliance that has been festering beneath the surface of ecclesiastical authority. Central to his argument is the fact that Pope Francis is a Jesuit, a member of an order whose historical roots and ambitions have long been subjects of suspicion and intrigue.
The erosion of the Church’s sanctity, according to Viganò, did not occur overnight but rather is the culmination of a centuries-long process. This insidious undermining commenced with the founding of the Society of Jesus (Jesuits) by St. Ignatius of Loyola in 1540. Ignatius, a Spanish theologian and mystic of profound influence, was accused of harboring sympathies for the Alumbrados—a Christian sect in the crosshairs of the Catholic Church. Though he escaped the Inquisition's wrath with mere admonition, others were not so fortunate.
The Alumbrados, whose genesis can be traced to Spain circa 1492, represented a convergence of mysticism and Gnostic ideology. Their influence extended beyond the Iberian Peninsula, seeping into the consciousness of Europa under the appellation Illuminés.
In the year 1776, the Jesuit Adam Weishaupt inaugurated the Bavarian Illuminati, an order shrouded in secrecy and ambition. With the financial patronage of Mayer Amshel Rothschild, this society endeavored to penetrate Freemasonry and religious institutions alike, weaving an intricate web of control and manipulation into the 21st century.
Archbishop Viganò further contends that the Second Vatican Council (1962-1965) and the ensuing transformations within the Church signified the zenith of this prolonged subversion. These changes, he avers, were the fruition of a meticulously orchestrated plan to erode the spiritual foundation of Catholicism and to supplant it with a new order, one aligned with the esoteric and the profane.
Thus, in the grand theater of theological and political machinations, Viganò casts a somber light upon the intricate dance of hidden forces, urging the faithful to awaken to the peril that lurks within the hallowed halls of their spiritual sanctuary.
