There Will Be Consequences

If it seems like the enemies of Christ running amok in the holy places and sanctuaries are doing so unabated, know that a day of reckoning is coming.

To become despondent as they witness the synodal modernist machinery bulldozing the Catholic Church is an almost expected reaction from the faithful.

One might even fall into despair and hopelessness, erroneously thinking defeat is inevitable. And taking a look at the tragic state of what they are trying to sell as Catholicism, one can hardly be blamed. With the Synodal Church, one does not have to look hard for diabolical deviancy, apostasy, heresy, and heterodoxy. It is everywhere. All you need to do is take a seven-day sample of what is being reported in the media, never mind what is being covered up, and it becomes clear that the Synodal Church is way up Poopoo Creek.

From a “pope” whose prayer intentions during the month of the Sacred Heart are for sports while the world is shoving the sodomite agenda down our throats and those of our children, to homo priests telling us to read the Bible through a ‘queer lens’; from an Argentine priest’s “Minions” Pentecost Mass to Vatican bishops praising a filthy atheist pop star’s song that celebrates global Communism; from faithful Catholics being refused reception of Our Lord while kneeling to cardinals promoting the coming UFO deception, it might seem like all is lost.

But take courage, as the old cliché says: we win in the end. If it seems like the enemies of Christ running amok in the holy places and sanctuaries are doing so unabated, know that a day of reckoning is coming.

I realized that once again this past week when I studied Leviticus 10.

Leviticus 10 presents us with one of the most solemn and instructive moments in the Old Testament, recounting the sudden death of Nadab and Abihu, the sons of Aaron, after they offered “strange fire” before the Lord, fire “which was not commanded them.” Sounds familiar?

In light of the fact that God is the same yesterday, today, and forever, this passage should make those destroying the Church, replacing the faith with an alien false religion, and persecuting the faithful from within at the very least feel uneasy and, at most, concerned. Very concerned.

This episode is not merely a historical account of liturgical error, but a profound meditation on the holiness of God, the necessity of obedience in worship, and the gravity of approaching sacred things with human presumption.

The Church Fathers consistently emphasize that the central issue in the sin of Nadab and Abihu is not simply the material act of offering fire, but the fact that they acted outside divine command. Augustine of Hippo interprets this as a manifestation of prideful self-will in sacred matters. For Augustine, the episode reveals a fundamental spiritual principle: true worship is not constructed according to human preference but received as divine revelation. By introducing what had not been commanded, the priests symbolically replaced obedience with innovation, placing their own judgment above God’s established order.

Similarly, Gregory the Great reads the “strange fire” in a moral and spiritual sense, identifying it with disordered interior dispositions such as pride, vanity, or self-directed zeal. In this reading, the outward ritual error reflects an inward corruption. The fire is “strange” not only because it is unauthorized, but because it is animated by a will estranged from humility and obedience. Thus, the narrative becomes a warning that even religious actions, if not grounded in right intention and divine ordinance, can become spiritually destructive.

The severity of the divine response, fire coming forth from the Lord to consume the offenders, underscores a second theme emphasized throughout patristic commentary: the holiness of God demands reverence proportionate to nearness.

The Modernists who have been erecting their secular humanist idol inside the structures of the Catholic Church for more than 100 years should take heed of John Chrysostom’s commentary, which highlights that greater dignity brings greater responsibility, and that those who serve closest to the altar are judged with particular seriousness. The incident, therefore, is not merely a case of divine arbitrariness, but a revelation that sacred office intensifies moral accountability.

Leviticus 10 presents a unified theological vision in which worship is not a human construction but a divinely ordered reality. We could extend this to the Church beyond just Liturgy, which is likewise not a human construction and therefore not for arrogant prelates, popes, and clergy to experiment with.

The episode of Nadab and Abihu stands as a permanent warning that nearness to the sacred increases responsibility, while the subsequent instructions for priestly conduct emphasize sobriety, obedience, and discernment. The chapter ultimately reveals a central principle of biblical worship: that God is not only to be worshipped, but to be worshipped in the way He Himself has established, with reverence that reflects His holiness and truth.

But maybe you will accuse me of being a Protestant, reading into one passage what I want. Let us journey on then.

Scripture contains repeated and sustained warnings concerning apostasy, spiritual deception, and the consequences that follow widespread abandonment of faith. Far from being a marginal concern, the possibility of falling away from truth, the rise of false teaching, and corruption within the religious community are woven throughout both the Old and New Testaments. These texts establish the theological foundation for later Christian reflection on apostasy and ecclesial crisis.

In the Gospels, Christ warns His disciples to guard against deception, stating that many false prophets will arise and mislead many (Mt 24:11). He further cautions that false christs and false prophets will appear and perform signs and wonders in order to deceive, if possible, even the elect (Mk 13:22). In the same discourse, He warns that because of increased lawlessness, “the love of many will grow cold” (Mt 24:12). These teachings present apostasy not only as an external threat but as an internal spiritual vulnerability affecting even those within the Church.

The Apostles continue and intensify these warnings. St Paul speaks explicitly of a future “rebellion” or “falling away” (Greek: apostasia) that must occur before the final culmination of history (2 Thess 2:3). He repeatedly warns that a time will come when people will reject sound doctrine and seek out teachers who satisfy their desires rather than truth (2 Tim 4:3-4). In his pastoral letters, he describes individuals who maintain an outward appearance of religion while denying its inner power (2 Tim 3:5), indicating a form of internalized spiritual decay rather than outright rejection.

Outward appearance as in dressing like the Catholic hierarchy but executing the devil’s designs? Asking for a friend.

Paul also warns church leaders directly about internal corruption. Addressing the elders of Ephesus, he declares that “savage wolves will come in among you, not sparing the flock,” and adds that even from among their own number men will arise who distort the truth to draw disciples after themselves (Acts 20:29-30). This establishes a recurring biblical theme: the greatest danger to the community of faith often arises from within its own structures.

The general epistles reinforce and expand this concern. The Epistle of Jude describes individuals who have infiltrated the community, perverting grace into licentiousness and denying the Lord (Jude 1:4). I can only wonder if Almighty God gave St James a glimpse into 2026.

The Second Epistle of Peter similarly warns that false teachers will secretly introduce destructive heresies and exploit believers with fabricated teachings (2 Pet 2:1-3). These texts emphasize not only doctrinal error but also moral corruption and manipulation as characteristic features of apostasy.

The Johannine epistles also reflect the reality of internal division, noting that “they went out from us, but they were not of us” (1 Jn 2:19), suggesting that separation from the community can reveal underlying spiritual instability or lack of true adherence to the faith.

The Book of Revelation presents these themes within an apocalyptic and symbolic framework. The risen Christ addresses several churches in Asia Minor with warnings of spiritual decline, including the abandonment of “first love” (Rev 2:4), tolerance of false teaching (Rev 2:14-15), and spiritual lukewarmness (Rev 3:15-16). These critiques indicate that entire communities can fall into compromised states while still maintaining external identity. Revelation further depicts widespread deception and global opposition to divine truth in its visions of end-time conflict (Rev 13:14).

Scripture also outlines the consequences of apostasy in both spiritual and societal terms. Persistent rejection of truth is associated with moral distortion, hardened hearts, and increasing deception. Paul describes a process in which those who refuse to love the truth are given over to delusion, believing what is false (2 Thess 2:10-11). This reflects a theological principle in which rejection of divine truth results in progressive spiritual blindness rather than immediate external punishment.

At the same time, biblical texts link apostasy with divine judgment, both in historical and eschatological forms. Throughout the prophetic tradition, turning away from God leads to social instability, injustice, and eventual collapse of covenant blessings (cf. Deut 28:20-25; Jer 2:19). In apocalyptic literature, apostasy is also associated with final judgment and the ultimate separation between fidelity and rebellion (Rev 20:11-15).

I will be the first to admit that these warnings are often for all of us: non-believers, believers, and clerics. But what if you are the agent who brings about a great demonic deception in the very Church that was supposed to be the Ark of Salvation? What if the heresy and false religion that you teach in the name of Catholicism leads millions of souls astray?

I continue.

Throughout modern Catholic history, warnings concerning apostasy, spiritual decline, and crisis within the Church have emerged repeatedly through Marian apparitions, mystical writings, and private revelations.

While varying considerably in ecclesiastical status, from formally approved apparitions to unrecognized or disputed revelations, these sources exhibit striking thematic continuity. Central among these themes are warnings concerning the loss of faith, corruption within religious life, internal division within the Church, societal moral collapse, divine chastisement, and eventual spiritual renewal.

Among the most influential Marian apparitions associated with such warnings are those of Fatima in 1917. Although primarily remembered for its calls to prayer, repentance, and devotion, the Fatima message has long been interpreted by many Catholics as containing profound warnings concerning future spiritual crises. References to the spread of “errors,” persecution of the Church, suffering among clergy, and the annihilation of nations point toward widespread apostasy and ecclesial decline. The controversy surrounding interpretations of the so-called Third Secret further intensified speculation that the apparitions contained warnings of internal crises within Catholicism itself.

Earlier still, the apparitions at La Salette in 1846 introduced some of the strongest language associated with ecclesial decline. The messages attributed to Our Lady warned of religious indifference, moral corruption, and failures among clergy. Perhaps most controversially, versions of the secret associated with La Salette include the frequently quoted warning that “Rome will lose the faith and become the seat of the Antichrist.”

The apparitions of Akita in Japan during the 1970s renewed these themes in a modern context. Messages attributed to the Blessed Virgin warned explicitly of internal divisions within the Church, including the now widely cited prediction of “cardinals opposing cardinals, bishops against bishops.”

Similarly, revelations associated with Our Lady of Good Success, though much older in origin, gained particular prominence in recent decades because of their apparent anticipation of future crises within religious life and broader society. These messages repeatedly speak of declining morality, weakening sacramental life, and spiritual confusion among both clergy and laity.

Alongside approved apparitions stand numerous unapproved or disputed revelations that continue to shape contemporary Catholic discussions. The reported apparitions at Garabandal, for example, introduced themes of a coming warning, miraculous intervention, chastisement, and widespread clerical crisis.

Beyond Marian apparitions, Catholic mystical tradition contains numerous voices that warned of future ecclesial crises. The visions of Anne Catherine Emmerich are frequently cited for descriptions interpreted by many readers as depicting internal confusion, compromised structures within the Church, and struggles between authentic and corrupted forms of religious life. Likewise, figures such as Bridget of Sweden and Catherine of Siena repeatedly condemned corruption among clergy and called urgently for reform and spiritual renewal. Although not all such mystics employed explicitly apocalyptic language, their writings consistently portray spiritual decay within the Church as both a recurring danger and a source of profound concern.

Modern mystics and private revelations continued this pattern. Figures such as Padre Pio and Marie-Julie Jahenny frequently spoke of spiritual crisis, divine mercy preceding judgment, purification, persecution, and the need for repentance before coming trials.

These apparitions and mystical traditions reveal a remarkable convergence. Whether approved or unapproved, ancient or modern, Marian or mystical, they repeatedly emphasize the coming loss of faith, division within the Church, corruption among religious leaders, moral collapse within society, and periods of severe trial. Their antidote to these problems is almost universally the same: calls to prayer, repentance, conversion, fidelity, and hope for eventual renewal.

Thus, a day of reckoning is coming. Maybe more than one, especially for these prideful men who have been so cavalier in their attempted destruction of Our Lord’s Church and the one true Faith He gave us. Whether it is tomorrow, at the end of time, or when they naturally shuffle off this mortal coil, they need to be afraid. Eventually they will fall into the hands of the living God, and Holy Scripture calls this a “fearful thing”. (Hebrews 10:31)

God will not be mocked (Galatians 6:7). As I wrote before, He warns that He will tear apart those who think they can treat Him as a mere mortal (Psalm 49 in Douay-Rheims and Psalm 50 in other translations). Elsewhere, He warns the watchmen that the blood of innocent souls will be on their hands (Ezechiel 33). Scripture is littered with similar and worse warnings against those entrusted with being custodians of God’s Holy Church.

By no means should we find pleasure in their inevitable punishment and God pouring out vengeance upon them. No, we should pray and fast that they repent and convert to the true Catholic faith.

Not only for their sake, but especially for all the souls that will be lost because of their diabolical folly.

Also Read:

Sorry, but No Latin Mass or Catholicism on Next Consistory’s Agenda, only the New False Religion

The First Kingdom We Must Conquer if the Counter-Revolution is to Succeed

Leo XIV Praises “Catholic” Group That Practices Bizarre Form of Fringe Protestantism

Our Lady, Co-redemptrix, pray for us…

Our Lady, Mediatrix of all Graces, pray for us…

Viva Christo Rey!