The following is an excerpt from a literal text of the revelations made by the human demon Verdi-Garandieu during a series of exorcisms (December 8, 1977, March 25 and April 5, 1978)
Source:
http://www.catholicbook.com/catholicbook/warningsfrombeyond.htm
Imprimatur: + Archbishop Stanley Monaghan. Necedah, Wisconsin , January 4, 2003 A.D.
Nihil obstat: Rev. Mr. John R. Walsh, B.A. St. John's Seminary; Boston, Massachusetts USA
MESSAGE TO PRIESTS - EXHORTATIONS TO RETURN TO THE LIFE OF THE GOSPEL
Verdi-Garandieu after having pointed out that he also has become "a demon among the demons", suddenly begins to cry out, saying): "What a stupid thing I did not responding to grace and leading the life that I led!"
(Then while uttering woeful cries, he exclaims, making the possessed woman jump to her feet): "Why did I let myself go that way, why? Why did I agree to being admitted to the Priesthood, this very heavy responsibility, since I was not equal to it if I was not prepared to take the trouble to lift myself up to the heights of this great ideal? Why did I give bad example as thousands and thousands of priests do today, by not acting in accordance with my priesthood? Why didn't I teach the catechism as I should have done?
I spent my time looking at the women's dresses, rather than in observing the commandments of God. The truth of it is, I was neither hot nor cold, I was lukewarm and the Lord vomited me from His mouth. In my youth, I was still good, I still responded to grace."
(While he was speaking, we heard his cries through the possessed woman.)
"It was later that I became lukewarm. It was when I entered onto the wide and easy road of pleasure and abandoned the narrow road of virtue, by not responding to grace any more; and from then on, I fell lower and lower.
At the beginning, I used to still confess my sins; I wanted to change myself, but I did not succeed because I no longer knew how to pray adequately. I did not respond to grace because of this tepidity, I went further down to the stage of coldness. Between this tepidity and coldness, there is only the distance of an onionskin. If I had been warm and ardent, I would not have known this wretched destiny.
If the priests of our time do not pull themselves together - Ah, well! They will experience the same fate that I have. At the present time, there are thousands, tens of thousands of priests in the world who are like me, who give bad example, who are lukewarm and who no longer respond to God's grace. All, if they do not change themselves, will have a destiny no better than that which I, Verdi-Garandieu, have had.
Ah! What a destiny for me in Hell! If, at least, I had not been born. If I were able to come back to life again! Ah! How I would love to return to earth in order to live a better life! Ah! How I would love to spend my nights and my days on my knees, in prayer, calling on the Most High! I would invoke the Angels and Saints of Heaven, in order for them to help me to leave the road to perdition, but I can no longer go back, I am condemned (he finishes in a woeful voice).
Alas, the priests do not know what it is to he condemned to Hell, and what Hell is. At the present time, nearly everyone on earth takes the line of least resistance. They want to enjoy the pleasures of life. They are convinced that practicing humanism, as they call it, being of the mentality of their time, is something that is now established forever.
Bishops, cardinals and abbots give an example that is no better than that given by their subordinates. Do they live according to the simplicity that Christ used to practice in his meals and the kind of food he ate? As the Gospel says, Jesus Christ did indeed participate in banquets, to which He was invited by various people, but at these meals, He did not eat very much. And if He did eat a little during the course of these banquets, it must also be stressed that, many times, He chose to suffer from hunger.
The Holy Family and the Apostles too, fasted a great deal. Otherwise, they would not have received all the graces with which they were blessed. And yet, Jesus did not need to acquire grace, since He was Himself the Author of grace, but He wanted to give an example: to His Apostles certainly, but also to all the cardinals. bishops and priests of all the centuries. But what good was that, since in our time cardinals, bishops and priests sit down to their meals in luxurious surroundings and enjoy delicious dishes.
They go so far as to ruin their health in following this way of life, but they imagine that this befits their position as bishop, cardinal or provincial. Poor cooks, who imagine that because they are serving bishops or important people, they must present complicated things on the table! They imagine, poor souls, that it would be a disgrace for them if they were not able to bring all these dishes to the table. They forget that by doing this, they are not helping the bishops to imitate Christ any more than the priests do. It would be better if these cooks could tell such personages that Christ (too) used to be alive, and that He lived much more simply.
Those from On High (he points upward) value whatever is in accordance with the imitation of Jesus Christ; and what is being done at the present time is completely contrary to the imitation of Jesus Christ. Many live in refinement, luxury, and abundance, to the point of excess, to the point even of sinfulness. Sin has often had its beginnings at the table. Sinning begins there where a certain asceticism should be practiced, but this asceticism is rejected.
The rejection of the spirit of sacrifice is not the sin, but the open door to sin through which it can enter. It is this lack of asceticism that slowly leads to sin. Between the two there is only an onionskin. If the priest does not follow the teachings of the Church, it is we who come along to pull him by the end of his robe in order to lead him onto our path. It is only a little end of his robe that we take hold of, just for a moment, but with the hope of carrying off the whole habit.
For a long time, I fully intended to become a good priest; but it must be mentioned that priests are attacked by us (demons) much more than the lay people are. Certainly, the lay people are also in danger, especially those who are doing their utmost to be among the just and those who have an important responsibility. But since the priest has a very great power for blessing, we give preference to attacking the priest First of all.
As far as I was concerned, I used to remember that I was a priest and, at the beginning, I used to exercise my Priesthood responsibly. And then, as time went by, I found that monotonous and, forgetting prayer, I also forgot about celibacy. I cut out prayer, firstly because I believed I was too busy, and then I used to take it up again occasionally, and then, finally, I abandoned it altogether. I used to think that those long prayers in the breviary were tedious and useless and, in the end, I lost the taste for prayer.
When I cut out the breviary, I fell into the sin of impurity, and from that moment on, I had no more taste for saying the Mass. This was a chain reaction. When I fell into impurity this was the chain reaction - I no longer said the Mass devoutly because I was no longer in the state of grace. In this condition, the reading of the Bible and of the Gospel, in particular, and also the sight of God's commandments, became a reproach to me.
There was a warning for me in that, and because I paid no attention to the warning, I resolved not to teach the children as it should have been my duty to teach them. How could I have been able to teach them about Good, if I myself was not practicing it? But those who, today, call themselves humanists and modernists, know all that just as well as I do.
How could they impose on lay people and children, things that they themselves do not believe and do not practice? How could they bear teaching them as they should, knowing that their teaching is not in accord with their interior life, and that they would therefore be telling enormous lies? Within many, in these times, the heart has become like an abyss of death. There are many more than one would think, who find themselves in this state. They are rotten apples; how could a rotten apple give off a good smell? It is only a priest who strives to attain virtue, who can touch souls and give them what they need.
If priests were to give an example of virtue, in particular to the young, we would have a world completely different from the one we know. You would have a world a thousand times and more better than the one you have at the present time. How can you want to spread Good if you do not have it in you? How can I speak of the Holy Spirit, if I myself am happy not to listen to Him? How can one point out the road to follow, when one has left if himself? It is a much deeper tragedy than you can imagine.
The tragedy is that it is at the very moment when the priest leaves the road of virtue, that he is tempted to draw many souls after him.
This begins with the Holy Sacrifice of the Mass, which is said from beginning to end without any taste for it. Consequently, no personal benefit is received from it. At all events, that is the way it was for me, and I developed an aversion for the Mass and for its sacred texts, which, for someone who is behaving badly, are a permanent reproach.
In my case, as for thousands of other priests, there was at least the Transubstantiation which allowed the faithful to assist truly at Mass, because these people cannot know the depths of a priest's heart; but woe betide priests who no longer say what they should say to ensure that the Mass is valid, and who no longer live by it.
Woe betide anyone who leads the faithful onto the road of error. These priests would do better to shout publicly from the height of the pulpit: "I have sinned. I am no longer capable of practicing virtue. Pray for me, so that I may be converted, and once again teach the ways of virtue." Speaking in this way would be much better, and we demons would no longer have this power to dominate these priests, because they would have made an act of humility.
Even if some people were going to develop a contempt for a priest who would speak this way, the majority of those hearing him would be edified by his humility and would be able to help him to pull himself together. The majority of the faithful would have respect for a priest who would express himself in this manner; this would be much better than continuing along the way of lying and hypocrisy.
What is the use of celebrating Mass facing the people, and telling them: "Come near! God pardons you all your sins. He understands you. Come to the Father of Light; and if you are in the darkness, He will bring you back into grace again." They all forget that something must be done beforehand, in order for the Father to take you back into His arms and bring you back into His grace.
It is true that the Father takes His children back into His arms, but before this happens, it is necessary for them to repent and to promise to change the direction of their lives. It is necessary to avoid the roads that lead to perdition.
The priest ought to think: "I must begin with myself. That would be the only way to be a model for each one, and to be able to preach the teaching of the Holy Spirit and of Jesus Christ to the whole community. That would also be the mission which the. Most High considers that I should preach and carry out among the people."
Much too much is said about the love of neighbor, while forgetting that this love results from the love which one has for God. How can one speak of loving one's; neighbor, of drawing nearer to one another, if one forgets the first commandment, the principal commandment: "You must love God with all your heart, with all your soul, with all your strength." The directive to love your neighbor comes only in second place.
If the priest were to first of all make peace with Those from On High (he points upward), love of neighbor would immediately start to flow out. It is the freemasonic masquerade which says: "It is necessary to love each other, to help each other, to support each other." But where does all that lead to? Even if one speaks of charity, or of forgiving, or of mutual support, see the result, should this only be the number of present-day suicides.
It is true that there is a commandment to love your neighbor as yourself, but that comes after the one to honor and adore God first of all. It is necessary to begin at the very beginning of this commandment, and to love God first, which in fact, includes love of neighbor. It is in the first part that the whole commandment is found. If one were to love God truly, one would not talk incessantly about loving one's neighbor, supporting him, helping him.
But nothing like that actually happens. They chatter away about it all the time, in the parish rooms, at the bishops' conferences, and even in Rome. They chatter away, they discuss, they decide something, they forget about it, they want to accept everything in a way which Those from On High (he points upward) do not agree with.
Those from On High (he points upward) are not only Mercy, they are 'also Justice, and I, Verdi-Garandieu, know what I'm talking about! If I had exercised virtue, prayed, done penance, I would not have learned the hard way what I now know. I would have been obliged to ask for crosses in order to help my sheep to sanctify themselves and also to sanctify myself; but I forgot to ask for those things.
In our times, the majority of priests forget that it is necessary to put into practice the way of the cross, to make self-sacrifices, to pray for others, to forget about oneself. In our times, it should be proclaimed, from the height of the pulpits, to our faithful, that they must do penance to make reparation for and to raise up from the gutter all those who are wallowing there at the present time. This would be a way of practicing Charity in its true sense.
All that, to be sure, has its importance, but it all sinks into the dust, more especially as God Himself has promised to give us what we need to live, particularly in our era where material things are dispensed in a remarkably organized way. That is why they must not be the main goal of our charity, but the means which allow us to have access to the other, that of God.
Certainly, it is necessary to help him who is in need, but to proceed from that to over-rating it to the point of thrusting aside duty towards God is too much. It would be much preferable to give one's attention from the height of the pulpit, to leading the people:
to pray for so and so who finds himself in great spiritual difficulty, and therefore in great danger; to ask them to light a blessed candle, or to make use of the cross, the cross of the dead and of holy "water, not forgetting the Rosary in order to bring help from afar to this person.
All that brings blessings even when it is done by lay people; it flourishes in discretion and silence. And we (demons), when confronted by such things, have to withdraw our involvement in the affair.
Men should be reminded from the height of the pulpit, that it is necessary to take religion seriously, to sacrifice themselves for each other in order to keep up perseverance in each one's heart, and thus to keep men on the path of virtue.
The lay people should also be told that they must pray for the members of the clergy and for all their responsibilities, in order that they may be preserved in the service of God and not fall into the traps of the demon. They must pray for the priests to guide the faithful well. I, too, am a priest, and it is for that reason I suffer terribly in Hell because of the mark of my consecration.
The priests should also ask the faithful, from the height of the pulpit, to pray for themselves, because they should make it known to the faithful that the demons are attacking them much more strongly than they believe. They should pray for the priests in order that they may persevere in their ministry and in the right direction until the hour of their death. It is necessary also for the lay people to pray for each other, in order that they may continue on the road of virtue and of everything that is good, not just occasionally, but all of the time.
It is the tragedy of thousands and thousands of priests and lay people that they have grown like tender-weeds. Without warning, at the moment of temptation, they are trampled on by the demon, as Jesus Christ has pointed out to us in the Gospel: because they lack either sun or water, or because the sun has scorched them. This happens more and more as the lay people of our time are turned away from the right road by the priests themselves, who tell them that what used to be done previously has today been cast aside. Among them all (priests and lay people) there used to be some who practiced great virtue, then suddenly, they have wilted because they were not rooted sufficiently deeply in the good earth.
It is I, Verdi-Garandieu, who am telling you that it is necessary to pray constantly so that priests and lay people may continue in perseverance. It is necessary for priests in particular to know that it must be announced from the height of the pulpit, that prayer is more and more essential in our days. It is necessary to recall that perseverance along the road of the cross is the law of happiness, because he who knows how to bear (trials) is placing himself on the road to Heaven.
In particular, people who are poor must be told that they have to be content to bear their misfortune because it is later on that they will be profoundly happy in Heaven. Even if the poor have to bear (privations), these are, all things considered, still a long way away from the fastings and sacrifices which were accepted by, for example, the Curé of Ars, and other great Saints, right up to the very end of their lives. It is necessary to tell the poor that they should thank the Lord for the lot in which He has placed them, because acceptance of poverty can help them to imitate Jesus Christ more.
Thank the Good God, because in accordance with the kind of poverty that you have, you also have much less time when you could, be succumbing to temptations, since it is necessary for you to work all the time. Those who are endowed with a large family, and who, as a consequence, have much to do to educate and feed them, must thank the Good God three times a day, because in these circumstances, they have every chance of escaping from the pleasures of the world and of preparing themselves better for the Kingdom of Heaven where their place is reserved.
When the fourth child comes into some families, then there is a drama both for the people around and for the family itself. What is to be done? What is true for the fourth is true for the second or the third; and, unfortunately, the priests enter into a spirit of understanding when-these complaints are presented to them and agree that the faithful may make use of the pill to avoid the child. The faithful do not realize the danger into which they are putting themselves, because between the taking of the pill (already a serious fault) and abortion (an even more serious fault), the distance is short.
ABORTION IS MURDER and, consequently, a very grave sin. In our times, people are unwilling to accept as the truth, what has been believed for thousands and thousands of centuries beforehand. So, even if God does not punish onanism straight away, as He punished the crime of Onan, our God considers the means of birth control to be as serious as anything which is done. You just imagine then, what He thinks of abortion! FOR ALL THESE MISDEEDS ARE CONTRARY TO THE PLAN OF SALVATION CONCEIVED BY GOD.
So, therefore, I Verdi-Garandieu, see myself under an obligation to tell everyone, bishops, cardinals and priests, that they must, from the height of the pulpit, announce - what, then? - : "Follow the way of the Lord, for there where self-denial and sacrifice are found, there also is the possibility of grace."
Where there is neither sacrifice nor self-denial, no grace is possible. And where there is neither self-denial nor sacrifice, the very smallest chink offers us, with our guile, the chance of very soon becoming the masters. This little chink is enough for us to turn the whole house upside down, which is what has happened to all your churches at the present time.
It is necessary to give missions to the people again, and to preach to them again, not from the choir but from the pulpit, as we have already said before. There are even some churches where one must descend to the altar rather than go up to it and, immediately, the people are distracted because their gaze is not directed upward but toward the distractions which abound below, and sometimes a very long way below, right down to our place. These popular missions should be brought back in force, because when the road of virtue is presented in this way, it is a shower of graces that is being offered to the people.
The influence of a priest who lives according to the laws of the Lord is enormous, which is what can be noted in the life of the Curé of Ars of Ars. The Curé of Ars did not save souls by running off on trips, by eating very fine food, by attending all kinds of conferences, but by remaining in his room and in front of the Most Blessed Sacrament, which is, moreover, what I myself, Verdi-Garandieu, should have done. Instead of that, I neglected my pastoral duties with respect to my parish, and I led it in this manner, onto this path. In our era, there should be thousands and thousands of Curés of Ars, and if they do not still exist, then this man should be being thought of as someone to imitate.
This is what I, Verdi-Garandieu, am obliged to say: priests must avoid habitual contact with women and must recite the entire breviary. It is a fact that, if the priests do not say the breviary, they are in great danger of succumbing to temptation; on the other hand, if they do recite it, the Most High Himself helps them to overcome it, because the priests are subjected to great temptations in relation to this. It is noticeable that, even when the priest falls into sin, and in spite of that, recites his breviary, the Most High gives him the chance of continuing his ministry and being a profitable instrument for the faithful.
It must be said to all those who are subjected to great difficulties, that they must persevere in the hope of the Lord, because the Lord loves to put those who love Him to the test, particularly in an age where financial means allow men to protect themselves against suffering and trials. It must be repeated often, from the height of the pulpit, that they must first of all put their trust in the Lord in order to be able to wrestle against their trials and to bear them.
At the present time, this point should be stressed very much, because those financial means are an occasion of weakness, especially in parish communities, and because the easy and pleasure-filled (or free and easy) lives of the priests, and even of the bishops, do not lead in this way to the imitation of Christ, but rather to the loss of souls.
How could the Holy Spirit come into souls, if the priest fosters easy-going ways, by not giving the people the understanding of sin and by holding out bright prospects before them that God is merciful and pardons everything very easily, without their being asked to repent or to do penance. It must be shouted from all the rooftops that the Way of the Cross is required by Heaven. It is by following the Cross of Jesus Christ that one can best help one's neighbor to salvation, because the Good God makes use of this penance; or rather, the Good God makes use of this penance to help in the salvation of the neighbor. Because if one carries out the first part of the commandment of God, one also carries out the second part of the commandment of love.
Is it really practicing love with regard to God, to celebrate Mass facing the people, as if it were being addressed to the people and not to God? The priests must say their Masses in such a way that they are recognizing that it is uniquely the service of God and the honor of God that are being sought through this Sacrifice. All the rest is only complementary or supplementary; the priests preach far too much about the things of everyday life and about love of neighbor, in general or in particular, forgetting that it is the love of God that leads to the true love of neighbor and the true practice of charity. This manner of action and behavior would, through the practice of self-denial and penance, bring about the salvation of thousands and thousands of souls if people truly set about it. So many souls are falling like snowflakes into Hell, as the privileged souls have so often reminded you.
If the bishops and priests persist in maintaining this disastrous situation, thousands and thousands of churches will no longer be The Church, which situation has begun to happen even now. For thousands and thousands of the faithful, the present-day sermons in the churches are justifications for remaining perfunctory in the service of the Lord; consequently they are instruments of death, since they do not lead directly to Heaven and do not make people think about it.
All this happened because the priest himself has got into careless ways, and no longer lives the first commandment of love for God. Such a one is like an apple with a worm inside it, and he is no longer the guide in the way he ought to be. If the bishops, priests and abbots had lived following the laws determined by the Lord, you would not have this catastrophe that you now see in Rome.
IF IT HAD BEEN LIKE THAT, THE LORD WOULD NOT HAVE TOLERATED THAT SOMEONE OTHER THAN POPE PAUL VI COULD PRETEND TO REIGN IN HIS NAME.
This state of affairs, which moreover has spread outwards from the Vatican, is the work of freemasonry. But if, everywhere in the world, millions of faithful had united through religious exercises to pray and do penance, and at the same time ask the Lord to bring us out from this situation, Heaven would have prevented, would not have allowed this catastrophe to happen.
IF THERE HAD BEEN CRUSADES OF PRAYER, ROME WOULD STILL BE ROME.
I have to say this too: I must say to thousands and thousands of present-day priests that women can become their downfall, and that this would not happen if they were to arm themselves with prayer. If the priests were to take up their breviary and to nourish themselves on the doctrine of the Doctors of the Church, who, as a result of prayer, have such great knowledge of men, things would go differently for them; whereas, if they do not do this, they belong among those thousands and thousands of priests who today are living in mortal sin.
Thousands of priests are living outside the state of grace, and they no longer say their breviary - just as I myself used to act. If only, at the very least, I had called on my Guardian Angel to help me; but no, I rejected every means which would have allowed me to pull myself together, and in following this way of life, I indeed neglected to teach the young people, and yet I was not nearly as bad as what is happening today with the priests and the young people. This warning should be a. light for the priests who are on the way to perdition.
Formerly there were still many priests who were watchful, for their own sanctification, but today they have adopted the wide road that is, at the same time, the road to perdition. If prayers are not said for them, if penitential souls do not rise to their defense and to obtain graces for them, they are lost. That seems incredible, it is tragic, but I am obliged to tell it the way it is.
It is all the more tragic because our God is not a God who resembles a "sugar daddy". He has created laws; these laws are eternal. They must be obeyed, and the faithful should not listen to those in the clergy who advocate change, because it is not the clergy who fix the laws, but the Lord, and His laws remain in force eternally. It is not for nothing that the Lord caused it to be noted in the Gospel that it is better to enter the Kingdom of Heaven blind in one eye, then to have both eyes in Hell.
It is indeed through his sight that the priest of our times is becoming more and more lost. These days. the priests do not mortify their gaze sufficiently. They receive into their hearts far too many images that are constraints on their interior life. This begins with television, and continues on in the activities of the parish where women are now numerous. Formerly the women in the church used to have their heads covered. In our times, that isn't done any more. Then why turn the altar to face the people? I, Verdi-Garandieu, used to say Mass with my back turned to the people, and even then I was still seduced by women; today's priests with Mass said turned towards the people, have more temptations than ever.
It is not for nothing that the Lord, in the Gospel, has said that it is better to enter (into the Kingdom) blind in one eye, or with only one hand, or only one foot, than to enter the terrible torment of Hell with both eyes, both hands and both feet. Could the priests believe that the Gospel has lost its value today, and they can change it about to suit their taste? Could they believe that the Lord Jesus spoke only for the men in whose presence He gave His message? In His time, they used to wear long robes.
It doesn't occur to the priests that perhaps He might have been speaking more for the people of our age, where perdition is being spread more and more through technical means, and where no one is capable of stopping what is happening. It is a burning furnace of perdition that cannot be extinguished by the rain of efforts, to which a certain number of good priests who are struggling here and there, feel themselves compelled.
The Lord always addresses Himself to the freedom of each individual. Besides, the Bible is there, the Gospel in particular; and also all THE MESSAGES WHICH CONSTANTLY RECALL THE DIRECTIVES WHICH HAVE BEEN DETERMINED BY THE LORD. If people refuse to listen to them, Heaven can do nothing about it, especially if people are amusing themselves by adapting the Gospel to their own taste.
If all these mercies are thrown to the wind, what can Heaven do about it? How will grace be able to act if holy books are no longer read, or books about the Saints, for example the life of Catherine Emmerich, or that of the Cure of Ars, or even that of Padre Pio who has given a great example to our times. Each of these Saints feels the same love for the same sacrifice, in the same self-denials, through love of others. The penance of these Saints has been acceptable to the Most High.
He would be just as prepared to accept still more reparations, still more sacrifices, made for the conversion of souls. The Good God would often love people to be capable of saying to Him: "I accept the sufferings You will send me. Give me the grace to bear them for the conversion of this one or that one." But on the whole, it must be said that when the Lord sends Sufferings, very often the Christians reject them with horror and with all their strength. Man too often does his best to avoid suffering. It should be up to the priests to live according to this way of seeing things and to preach it to the faithful.
All those who reject suffering and seek only to eliminate it are not living in conformity with the first commandment of God. The best way to conform to the Will of God is to say: "Not my will, but Thine be done!" This uniting oneself to the Agony of Christ would be the best way of honoring the love of God. If suffering was united with acceptance of the Will of God, it would take on a very great value.
Excruciating as certain sufferings may be, by uniting them with those of Christ, they would be the means both of sanctification and of reparation for the sins of others. I am thinking of all the sufferings which are sometimes inherent in the state of marriage and how they are rejected in the hope that one day, perhaps, one will be able to separate from one's partner, and yet, if they are borne, these sufferings would accomplish great reparations. Thousands and thousands of people would be able to suffer thinking of others and these sufferings offered up would not be in vain.
All that is completely forgotten in your Catholic Church of today. Very rarely is it mentioned from the pulpit, and that applies everywhere. The imitation of Jesus Christ and the solicitude for the salvation of one's neighbor are the things that are important. The rest is secondary, and this is what "Love you neighbor as yourself is all about.
If Christ were to come back into your midst, there would be thousands and thousands of people who would again look on Him as a revolutionary and a madman. All those who are pledged to following Christ today are looked upon as fools. Instead of raising themselves up to the heights, people are going down to the depths, and so many priests are no longer preaching these truths because they are for them a vivid reproach, because they are no longer living by them. If they themselves were to practice virtue, they would be able to ask much more from the people. How can I think that others might want what I do not want myself?
It is a truly tragic state of affairs in which you are living now in the Catholic Church. That applies from the priests right to the cardinals in Rome. If the priests were to live like Christ and the Apostles, they would be leading souls along a much better-lit and much safer road. As Saint John the Baptist and Jesus preached in their time, they must be converted and do penance.
So many priests nowadays are fighting against effort and good because they themselves have turned in the direction of evil. They are already on the broad highway which leads to the abyss. This is what the priests should be told straight to the face, but in a manner which respects the ways of psychology and which indicates that one is only concerned about their well-being. It is not a question of telling them that they are bad, but of MAKING USE OF PSYCHOLOGY, to bring them to the point of coming back (to where they should be).
It is necessary to ask questions in their presence, at all events very discreetly, to find out whether they have stopped praying or not, and to bring them to the understanding that the things of God become clear only through prayer, just as solicitude for the salvation of souls. As for those who are more capable of accepting criticism, one could make use of that with regard to them, and, perhaps, thanks to God, bring them back again. Natures are different. It is necessary to adapt oneself according to what one is faced with, in the same way that Padre Pio used to do.
Some among the priests are perhaps victims of ignorance, but the majority know very well into what a state of deficiency they have fallen; reminding them of their vocation could perhaps be a way of bringing them back onto the straight road and to the Lord. All, without exception, would lead the souls they have to be concerned with, much better, if they were to enter onto the road of self-denial It is very, very true that I would prefer to remain silent, except that Those from On High (he points upward) are ordering me to reveal and to recall to mind, although I am in Hell, into which I never thought I would fall.
What sufferings I would undergo, on my knees, for the defense of my flock, if I could come back on earth! I would accept even martyrdom to save my flock, and several times even. I would accept it voluntarily and with the greatest devoutness, if this were the Will of Those from On High (he points upward). My main goal would be first of all to carry out the first commandment, and to seek means of honoring it and making myself worthy of this commandment. I would ask the Good God to enlighten me about His Will concerning me.
There is a principle that says that, when in doubt, one should choose the way that costs the most. Are the priests and the faithful giving any thought to this principle? It is only a proverb. God did not say it, but it is quite suitable to the situation. Thousands of priests are on the road to perdition because they have chosen the easiest road. Yes, they choose the way of least resistance. This manner of action is not what is pleasing in the eyes of God.
It is necessary to know, paying heed to the Apostle Saint Paul, how to distinguish between the possible solutions, and to choose the best. It is essential to pray to the Holy Spirit, as Beelzebub, Judas and all the other demons have already said, before me. Everyone must strive to recognize his true vocation, because THE LORD HAS A PRECISE PLAN FOR EACH PERSON. Already highly regarded before the Lord, because of his priestly state, the priest should also present himself before men with a great authority. He must draw near men and make himself esteemed among them because he is truly following the way about which he speaks, which is in line with his vocation.
The faithful need to see before them someone who gives them example, and not someone who leads them to perdition, or who, at all events, in spite of the fact that he is a priest, lives the way of perdition. There should be a great distance between a priest and a layman. The Most High has always wanted that, because THE PRIEST IS A TREASURE-HOUSE OF BLESSINGS. The priest ought to make people think of this High Priest Who is Jesus Christ, and for this reason, should draw to himself the respect of the faithful. Throughout his life he must remember untiringly, what a great majesty the Divinity represents, and he must believe that we have the duty to adore It and to live It as It commands.
It is something which should be taught from earliest years. Children, even the very young, must be led into the churches in such a way that, when passing in front of the Tabernacle, they get into the habit of genuflecting with the greatest devotion; they must be helped to adore the Most Blessed Sacrament, by saying prayers such as this one: "Praised and adored be the Most Blessed Sacrament of the Altar." The children should then be invited to invoke the Holy Angels so that they can help them to praise the Divine Majesty and the grandeur of the Most Holy Trinity in the highest heavens.
What does a Church stand for which is no longer capable of raising hearts towards the Most Holy Trinity? What does a Church stand for which no longer presents God as being above men in every way, which no longer points out the sublimity of the Most Holy Trinity, which no longer recalls that it is absolutely essential to be pleasing to the Almighty in Heaven? If the priests don't do this any more, at least the parents should be doing it as far as their own children are concerned. One must never cease making it known that God must be adored, even if all around one, the state of souls is very bad and very distressing.
It should be known that, when suffering is accepted, it is necessary to thank God for the triumph which He will know how to extract for us from this difficulty. The Lord should be thanked on one's knees, for the sufferings that He sends to us in order to make us better and to lead us on the way of virtue. THOSE WHO FLEE FROM DIFFICULTIES AND SUFFERINGS ARE DOOMED TO LOSE VIRTUE. In past centuries, there were always priests who were at the heights of their vocation. But, in our times too, there are some who are living the same way, in very humble circumstances; because they carry the peace of the Lord in their hearts, they surpass everyone on earth.:'' What use is it if a man gains the universe, but ends up losing his soul?" I, Verdi-Garandieu, have to say that our era is very badly enlightened on this subject. It is in an age, where there is no love of neighbor, that the Church has set about preaching the love of neighbor, exclusively. The true love of neighbor begins with concern for his soul, and not with concern for his body. Isn't it better for men to perish through plague and war and all kinds of suffering, and, by saving their souls, to acquire the glory of God?
Furthermore, men who live in luxury and earthly pleasures are in great danger of losing their souls. CHARITY OF THE MASONIC TYPE HAS THE SMELL OF DECAY. It is the perdition of so many souls because it is not truly love of neighbor, but comes from hypocrisy. If they (the priests) knew into what perdition they are making their faithful sink, they would hurry away from this kind of talk and would speak completely differently.
It is obvious that one should help others materially, especially if they are suffering much misery, but it is not the main thing. The main thing is to remain faithful to the Doctrine which one must defend, and not to sell one's soul. To practise love of neighbor is to lead the neighbor onto the straight road. Alas! Thousands of priests, directed by their bishops and cardinals, have imposed on the Church this way of living charity; by doing this, they have altered the shape of this virtue in a manner, which is not at all what God determined it should be.
This is because TRUE LOVE OF NEIGHBOR IS NEVER PRESENT WITHOUT SOLICITUDE FOR THE SOUL OF THE NEIGHBOR, because making him suffer by telling him and showing him the truth, is also practicing love of neighbor. Later on, he will recognize that this was, indeed, the right medicine.
The priest, from the height of the pulpit, should, in his language, make use of the stick and very determined words, because justice exists in eternity; and because Hell exists, which they never speak about any more, since they no longer believe in it. They no longer even believe in Heaven in it's supreme reality. If they did believe in it, they would not be leading thousands of people into error, people whom they should be leading towards Heaven.
What kind of priests are we up against today? I myself did not speak in my time as contemptibly as they do today. They are running towards perdition and their place in Hell is already prepared (the demon shouts this last observation). '
But what I am saying now, I am saying equally as much for the cardinals, the bishops, the priests, the lay people. If all these people knew the chaotic situation in which they are entangled, they would say a thousand times 'mea culpa' - a thousand times a thousand times. They would take themselves by the scruff of the neck and they would tear out these worms that are eating away their souls. They would not stop tearing these worms out in order to prevent them from spreading everywhere. They should use red-hot pincers to destroy these parasites that are working so much destruction in souls. They should immediately put into practice the first part of the commandment of love, and after that, the proper love of neighbor.
True love is not manifested only through gifts, because even with these gifts, the neighbor can still be being maintained on the road to Hell. That is what I have been obliged to say, and that is what explains why, for such a long time, I refused to say my name. But Those from On High (he points upward) have forced me to speak, because I have lived this destiny myself; because I myself did not carry out my priesthood as I should have.
The difficulties of the Sixth Commandment, I must say this, together with luxury, have become the means of perdition for many priests. If they were to recognize this immense tragedy they would sacrifice themselves to the last drop of their blood. They would have an immense sorrow for everything which has happened, and they would go right back to square one. They would call to their rescue all the Saints and Angels, so that they could help them to find the true road again, because in the eternity of Hell the fire is continuous, and the worm eats away at your soul for ever. This immense pain, this horrible tragedy of Hell, lasts for eternity, and I, Verdi-Garandieu, am forced to say these things."
