THE GREAT GREAT OPPRESSION THAT AWAITS US

THE GREAT GREAT OPPRESSION THAT AWAITS US

IT DEPENDS ON US HOW LONG WE WILL BE COLD IN OUR SPIRIT OF CONSCIENCE.
AND THIS, BY CHANGING THE LIFE BETWEEN HUMAN AND GREAT LOVE, WE WILL GIVE UP TO GOD THE HOLY FATHER IN HEAVEN.
THIS IS THE PRE-REVOLUTIONARY TIME FOR A NEW WORLD, NEW CIVILIZATION.
lucifer WILL NOT LOW UP AND KNOWS WHAT IT HAS TO DO TO PICK US FROM THE LIGHT.
ALSO KNOWS THAT IT IS LITTLE TIME.
KNOWS THAT IT DOES NOT EXCEED ITS BORDERS.
GOD will not defend the US will not start until ASK THE NATURE GAVE TO US BY OUR PARENTS AS THAT CONSCIENCE IS NECESSARY TO PRAYER AND COMMUNICATIONS WITH HIM
THEM, THEN WE WILL GET A GREAT WEAPON LIKE SATAN.

The pandemic is planned for 5 years from unofficial sources and leaks of the Polish Bishopric
. They sing beautifully.
Until the private ownership of small and medium-sized enterprises is fully taken over and the debt of the Nations at the expense of the Nations.
Empty money And inflation will be compensated by the lack of money by the debts of the Nation as above with empty money and terrible inflationary poverty.
Yes Lucifer is planning this Plan.
Who is at fault.
Nations without checking the word and as we were sold by the Second Vatican Council.
You can find the documentation below.
The Italian press wrote about it on time.
We were not vigilant.
We thought someone would do it for us.
The devil did not sleep. He lurked like a wolf in front of the sheepfold to consume us.
He went all the way.

From God's point of view, this is what I think when reading God's signs, this nightmare will end in the third year.

Freemasonry in the

Ocean Shark Church

"Problems of the Second Vatican Council" - Wrocław 1996.

The Second Vatican Council began its deliberations when the danger of a possible nuclear war arose. The rapid application of nuclear energy for war purposes, and thus for the manufacture of atomic bombs, has caused worldwide concern about the possible destruction of all civilizations and even biological life in general on the planet Earth. The atomic bomb dropped on Nagasaki (Japan) at the end of the Second World War and its terrible effects confirmed these assumptions, therefore, it is not surprising that a revision of the existing international policy was started, looking for peaceful and not war solutions, as it had been so far almost the whole story. It was understood that in a possible nuclear war there would be no winners and losers, but widespread destruction, hence no wonderthat Freemasonry - like other international associations - has begun the action of approaching its former opponents, mainly the Catholic Church, in search of peaceful solutions to any possible conflicts. Unfortunately, Freemasonry did not renounce its proselytism, but on the contrary, because by penetrating into the Catholic Church environment, it still tried to gain the authority of the Church for its postulates. In the immediate pre-conciliar period, and especially during the conciliar deliberations, she enlisted the most important bishops and cardinals, as can be seen from the list of 124 Vatican employees, announced shortly after the Second Vatican Council in the Italian press, based on the "Masonic Register of Italy". this list shows that the vast majority of the dignitaries of the Catholic Church joined Freemasonry in the years 1956-1960,and therefore on the eve of the Second Vatican Council (DSW), and therefore a significant number of the Council Fathers are Masons, undoubtedly acting at the Council according to masonic ideology and according to the specific orders of the lodges to which they belonged.

The most important thing for the Council was the reform of the liturgy, and it was the freemason, Archbishop Bugnini, who chaired the relevant commission. The Italian magazine "30 Days", closely related to the Vatican, gave much specific information that Archbishop Bugnini belonged to Freemasonry and that, most importantly, he reformed the Mass liturgy according to the specific instructions of Freemasonry. Relevant correspondence between Archbishop Bugnini and his Lodge, which for the reform of the liturgy of the Holy Mass, the Italian magazine "30 Days" published in issue 6 (in English) from 1992. Here are the relevant texts:

Letter of July 14, 1964:

“Dear Buan (Bugnini): I am informing you of your assignment, which the Council of Brothers has entrusted to you, in consultation with the Grand Master of Freemasonry and the Princes of the Masonic Throne. We command you to spread Dechristianization by introducing unconciled rites and liturgical language, and to quarrel priests, bishops and cardinals against one another. The linguistic and ritual confusion is a victory for us, because linguistic and ritual unity has been the strength of the Catholic Church ... All this must be done within 10 years. "

Archbishop Bugnini's reply to the Board of the Masonic Lodge:

“I believe that I have laid the foundations for the greatest frolics in the Catholic Church, thanks to my document issued according to your instructions. I had an arduous fight and had to use all deceptions against my enemies in the Congregation of Rites to obtain the approval of this document from the Pope. Fortunately for our cause, we have received the support of our friends and our brother Freemasons at Universa Laus who are faithful to us. Thank you for donating the money and I hope to see you soon. I embrace you,

Your Brother Buan (Bugnini)

, July 2, 1967 "

From these letters it is clear that the reform of the liturgy of the Holy Mass was done according to the wishes of Freemasonry. Several years after the Second Vatican Council, letters of Church dignitaries, mainly employees of the Vatican, belonging to freemasonry appeared in the Italian press many times; these lists were not questioned by the persons mentioned in these lists, qui tacet consentire videtur. One of them was published by the monthly SZCZERBIEC in the issue 52-53, February-March 1996, which we present here:

1. Ablondi Alberto, Bishop of Livorno, joined the Freemasons on August 5, 1958

2. Abrech Pio, member of St. Congregation of Bishops, joined a Freemason (dw) on November 27, 1967.

3. Acquaviva Sabino, prof. religion, d on December 3. 1969.

4. Alessandro O. Gottardi, dw 13.VI.1959

5. Angelini Benedetto, Bishop of Messina, 14.X. 1957.

6. Argientieri Benedetto, Patriarch of the SS, dw 11.III. 1970.

7. Bea Augustyn, card. Secretary of State under John XXIII and Paul VI.

8. Baggio Sebastiano, Cardinal Prefect of the Holy Congregation of Bishops, court of August 14, 1957.

9. Baldassarri S., Bishop of Ravenna, on November 19, 1958.

10. Balducci E., friar, on May 16, 1966.

11. Basadonna E, prelate, dw 14.VIII.1963.

12. Batelli G., dw 24.VIII.1959.

13. Bedeschi L., d, v. 19.II.1959.

14. Belloli L, dw 6.IV.1958.

15. Belluci C .. Bishop dw 4.VI.1968

16. Betazzi L., Bishop Ivr, dw 11.V.1966.

17. Bianchi G., dd 23 October 1969,

18. Biffi F. Rector of the University. Pontf, dw 15.VIII.1959.

19. Biacarella M., dc on September 23, 1964.

20. Bonicelli G. Bishop Albano, dd on May 12, 1959.

21. Boretti G., dc on March 21, 1965.

22. Bovone A., St. Officium, d on April 10, 1967.

23. Brini M., dw 7.VII.1968.

24. Bugnini A., Archbishop. Mass Reformer NOM. dw 23.IV.1963.

25. Buro M., Bp., D on March 21, 1969.

26. Cacciavillan A., dw 6.XI.1960.

27. Cameli U., dw 17.XI.1960.

28. Caprile G, dw 5.IX.1957.

29. Caputo G., dw 15.XI.1971.

30. Casaroli A, Card., Dw 28.IX.1957.

31. Cerutti F., dw 2.IV.1960.

32 Ciarrocci E., Bp, dw 23.VIII.1962.

33. Chiavacci E., dw 2.VII.1970

34. Conte C., dw 16.IX.1967.

35. Cresti O., dw 22. May 1963.

36. Crosta S., dw 17.XI.1963.

37. Csele A. dw on March 25, 1960.

38. Dadagio L., Archbishop Lero. dw 8.IX.1967.

39 Dante Alboni, dw, 23 July 1968.

40. D'Antonio E., Archbishop Trivento, dw 21.VI.1969.

41. De Bonis D., Bp, dw 24.VI.1968.

42. Del Callo Roccagiovane L., Bishop

43. Del Monte Aldo, Bishop of Novary, dw 25 August 1969.

44. Drusilla I., dw 12/12/1963.

45. Faltin D., dw 4.VI.1970.

46. ​​Ferrailolo G., dw 24.XI.1969.

47. Fiorenzo A., Bishop dw 14.X.1955.

48 Franzoni G, dw 2 III. 1965.

49. Fregi F., dw 14/11/1963.

50. Gemiti V., Bishop dw on March 25, 1968.

51. Girardi G .. d on September 8, 1970.

52. Giustetti M, dw 12.IV.1970.

53. Gottardi A., dw 13.VI.1959.

54. Gozzini M, dw 14.Y.1970.

55. Graziani C., dw 23VII.1961.

56. Gregagnin A., dw 19.X.1967.

57. Gualdrini F., dw 22 May 1961.

58. Llari A, abbot, d on March 16, 1969.

59. Laghi P., dated. 24.VIII.1969.

60. Lajolo G., dw 2.VI.1970.

61. Lanzoni A, dw 24.IX.1956.

62 Levi V, dw 4.VII.1958.

63. Lozza L., dw 23.VII.1969.

64. Lienart A., Card. dw, 5 October 1912.

65. Mancini P., dw 23.IV.1958.

66. Mancini I., d on March 18, 1968.

67. Manfrini E., dw 21.II. 1968.

68. Marchisano F., dc February 4, 1961.

69. Marchinkus P., dw 21.VIII.1967.

70. Marsila S., dated July 2, 1963.

71. MazzaA., Dw 14.IV.1971.

72. Mazzi V., dw 13.X.1966.

73. Mazzoni PL, dw 14.IX.1959.

74. Maverna L. Bishop Chiver, dc on June 3, 1968.

75. Mensa A., Archbishop Vercelli. dw 23.VII.1959.

76. Messina C., d on March 21, 1970.

77. Messina Z., dl 21.III.1970.

78. Monduzzi D., d on March 11, 1967.

79, Mongillo D., November 16, 1969.

80. Morgante M., Bishop Ascoli P, dw 22.VII.1955.

81. Natalini T., dw 17.VI.1967.

82 Nigro C, dw 21.XII.1970.

83. Noah V, dw 3.IV.1961.

84. Orbasio I., dw 17.IX.1973.

85. Palestra V., dw 6.V.1965.

86 Pappalardo S., card. Archbishop Palermo, dw 15.IV1968.

87. Pasqualwtti G, dw 15.VI.1960.

88. Pasquinelli D., dw, 12.I.1969.

89. Pellegrino M., Cardinal, Archbishop of Turin, dd 2 May 1960.

90. Piana G., dw 2 IX 1960.

91. Pimpo M, d on March 15, 1970.

92. Pinto PV, dw 2.IV.1970.

93 Poletti U, Card. dw, 17.11.1969.

94. Ratoisi T., dw 22.XI.1963.

95. Rizzi M., dw 16.IX.1969.

96. Romita F., dw, 21.IV.1956.

97. Rogger I., court. 16.IV.1968.

98. Rossano P., d on February 12, 1968.

99. Rotardi T, dw3.IX.1963.

100. Rovela V, dw 12.VI.1964.

101. Sabattani A., dw 22.VI.1969.

102. Sacchetti G., dw 23.VIII.1959.

103. Salerni F., dw 12.XI.1970.

104. Santangelo F., dw 12.XI.1970.

105. Santini P., dd 23.VIII.1964.

106. Savorelli F., dw 14.I.1964.

107. Savorelli R., dw 23.IX.1971.

108. Scangatta G, dw 23.IX.197l.

109 Schsching G., d on March 18, 1965.

110. Schierano M, Bishop of the Italian Armed Forces d on July 3, 1959.

111. Semproni D., dc undated

112. Sensi M., Archbp. Sardi, dd 2 November 1967.

113. Sposito L., dw without date

114. Suenes L ,. card., on 15.VI.1967.

115. Tirelli S., dated May 16, 1963.

116 Trabalzini D., dd, February 6, 1965.

117. Travia A ,. dw, 15.IX.1967.

118. Trocchi V., dw 12.VII.1962.

119. Tucci R. dw 21.VI.1957.

120. Turoldo D., dw 9.VI.1967.

121. Vale G., dc on February 21, 1971.

122. Vergari P, dw 14.XII.1970.

123. Villot J., cardinal, dv, 6.VII.l966.

124. Zanini L., Nuncio, undated.

Many on this list have already died, but new ones have taken their place. At the time of writing this brochure, the updated list had not yet appeared in the Italian press. However, let us remind you that the Grand Master of the Supreme Council of Masonic Lodges in Mexico, Carlos Vazquez Rangel, in a press interview with the magazine "Processo". stated that there were as many as three Masonic Lodges of the Scottish Rite in the Vatican, according to the Catholic magazine THE ATHANASIAN, issue June 1, 1993. The list given here refers only to people working in the Vatican or working directly with the Vatican and does not take into account the lists of Masons belonging to the church hierarchy in individual countries, we only want to prove that during the proceedings of the Second Vatican Council, Freemasonry had the ability to influence for the editing of conciliar documents,and especially the reform of the mass liturgy, and this explains a lot why these liturgical changes took on a not only barbaric and destructive character, but above all blasphemous. In the face of these painful facts, it is cynical to say that the post-conciliar changes were carried out as a "renewal in the Holy Spirit." Rather, we should remember the announcements of Our Lady given in Ecuador to nun Maria Anna de Jesus Torres in 1634 in Quito regarding the tragic situation of the Church in the second half of the 20th century. century, when she appeared to her as Our Lady of Sorrows with seven swords stuck in her heart, and later in La Salette in the mid-nineteenth century, and in Fatima in 1917 and in the following years, especially the so-called "third secret", so disregarded by some popes.It would be an exaggeration to attribute all the difficulties that the Church goes through after the Second Vatican Council to freemasonry, but also to keep silent about its presence among the Church hierarchy would be a great imprudence. Moreover, let us remind you that the above list of freemasons in the Vatican refers to the period when the old Code of Canon Law was still in force, categorically forbidding all Catholics from belonging to a Mason under the penalty of excommunication (excommunication), and "ecclesiastica sepultura privantur" (can. 1240).categorically forbidding all Catholics to belong to a freemason under penalty of excommunication (excommunication), and "ecclesiastica sepultura privantur" (can. 1240).categorically forbidding all Catholics to belong to a freemason under penalty of excommunication (excommunication), and "ecclesiastica sepultura privantur" (can. 1240).

The Masonic ideology had a similar influence on other DSW documents, especially the new Code of Canon Law, and above all on the so-called "Ecumenism", that is, the de-Catholicization of the Catholic Church and its transformation into the "Ecumenical Church", and thus into an interfaith church (which I write about in more detail in the brochure "Sources of modern ecumenism"), and extending to all religions, even pagan. the list of 124 prelates-freemasons, mainly working in the Vatican, is not a complete list for the entire clergy of the Catholic Church.These other data regarding the presence of Freemasonry in the universal Church must be sought in each individual country, which is not easy, because only in some countries has Freemasonry revealed its influence in the Church.One of the works on this subject is the book of Freemasonry expert Pierre Virion, published in France under the title "Mystere d'iniquite" in 1967, i.e. shortly after the DSW, and it refers almost exclusively to the situation of the Catholic Church in France, although it also informs somewhat and about the clergy in other countries, especially in Italy. So it is good that this book was finally (thirty years late) published recently (1996) in a Polish translation by the FULMEN publishing house, under the title "Mystery of iniquity". Let us also recall that the FULMEN publishing house has also published other books on freemasonry translated into Polish, such as the work of the French writer Arnaud de Lassus, "Masonry - a paper tiger?". And also the excellent work of a Polish expert on Freemasonry, Fr.Henryk Czepułkowski's "Anti-Church on the attack" (1994) and Georges F. Dillon, "The Antichrist in the fight against the Church" (1994). Also other publishing houses, such as the Poznań WERS, have recently published a number of books on freemasonry, and therefore Catholics cannot complain about the lack of information about the danger posed to the Church by masonic ideology.

But despite the existence of so many works on Freemasonry, it is still considered by many Catholics, especially religious, to be a very useful institution, for something that attracts and fascinates them, and especially Jesuits and Dominicans stand out in this. Many of them immediately after the disclosure of Freemasonry in the early eighteenth century immediately joined it, and even established lodges in their own monastic buildings, and the papal encyclicals were of little concern to them. On the contrary, they have tried and are continuing to convince all Catholics that Freemasonry is a very glorious and useful institution, as it spreads the brotherhood of all with everyone. Just a few years before the DSW, many Jesuits and Dominicans returned to praising Freemasonry. One of the most zealous promoters of Freemasonry in the Church was and still is Fr.Jesuit Michel Riquet, who specialized in Freemasonry so much that he became an authority for Freemasons themselves, giving conferences on Freemasonry in Masonic Lodges, and one of the most famous was a conference given by me at the famous "Volney" lodge in Laval (France) March 18, 1961. The text of this conference was later published in the semi-official periodical of the French Episcopate, Documentation Catholigue. According to Fr. Riquet Freemasonry was born inside the Catholic Church, as its roots lie in the medieval guilds and brotherhoods of Christian masons, builders of cathedrals and temples. The regulations of these fraternities required from their members not only a living faith in the One Holy Trinity, but also the severity of life and mortification, hence I conclude thatthat even today the freemasons lead a life more severe and mortified than the Trappists. The later constitutions of the Masonic beds also emphasize the moral values ​​of Freemasonry. However, he forgets Fr. Jesuit Riquet, that Freemasonry uses a calendar several thousand years older than the Christian calendar and that it advertises its origin not from the Medieval brotherhoods, i.e. Christian, but from the guilds and trade unions of the oldest pagan civilizations, mainly from the alleged Atlantis, or at least from civilization Ancient Egypt and the Far East, ascribing to Masonic masonry the construction of the Egyptian pyramids. What is most disturbing, however, is the desire for intimate coexistence of some orders of the Catholic Church with Freemasonry and the total disregard for the opinion of the Freemasonry of previous pre-Conciliar popes as to its anti-Christian character.The freemasons themselves emphasize their origin from pre-Christian times and that their doctrine is primarily naturalism, so the negation of everything that is supernatural, that is, what is the essence of Christianity. It is after the DSW that we very often meet in the Catholic Church with the teaching of almost exclusively naturalism, even in the documents of the Holy See, i.e. with the proclamation of natural morality, i.e. pre-Christian morality, and no wonder, since a significant part of the Vatican's employees are Masons.so with the preaching of natural morality, that is, pre-Christian morality, and no wonder, since a significant part of the Vatican's employees are Masons.so with the preaching of natural morality, that is, pre-Christian morality, and no wonder, since a significant part of the Vatican's employees are Masons.

Fr. the Jesuit Michel Riquet also informs (in the same issue of Documentation Catholigue. No. 1745) about the present state of Freemasonry, namely: the Grand Lodge of England has as many as 7647 lodges (including lodges existing outside England), to which belong over 600,000 people. In St.Zj. The Grand Lodge of Ohio has 681 registered lodges and 255,451 members. There are 995 lodges in New York with 224,405 members. The Grand Lodge of Germany has 372 lodges and 20,321 members. The Grand Orient in Italy has 444 lodges and 30,000 members. In France, the Grand National Lodge of France, founded in 1913, has 220 lodges and over 6,000 members, including some French colonies. Besides the aforementioned so-called "regular" lodges, there are also lodges which are not considered "regular".These regular lodges have approximately five million members. As for the lodges not recognized as regular, the Documentation Catholigue does not state the number of members, although these lodges are also quite numerous and depend to some extent on the Grand Orient of France, having about 30,000 members at its headquarters on the "rue Cadet" in Paris. France at "rue de Puteaux 8" differs from other lodges by its Scottish Rite, preserving faith in God and Christian mysteries. Recently, the Grand Lodge of France has improved its relations with the Catholic Church and receives visits from bishops, mainly Bishop Perezil. This lodge has approximately 9,000 members. The Lodge of "Human Rights" on the "rue Jules-Breton" in Paris, founded in 1893, welcomes both women and men; it takes an anti-clerical, theosophical and occult stance.However, after the DSW, almost all these lodges enter into a dialogue with the Catholic Church.

According to Fr. Jesuit Michel Riquet, the DSW was followed by a new era in relations between the Church and Freemasonry, which he calls "the transition from anathema to dialogue." The specialist in this "dialogue" between the Church and Masonry is mainly (but not only) Fr. Rosano Esposito, author of many works on this subject, including the following: "La Massoneria e L'Italia dal 1800 ai nostri giorni". Ed. Paoline, Roma 1979, 5th ed. "Le grandi concordanze tra Chiesa e Massoneria", Ed . Nardini, Firenze 1987. "Santi massoni al servizio dell 'uomo". Ed. Bastogi, Foggia 1992. The same author, Fr Rosario Esposito, wrote a long article on the subject: "Giovanni XXIII e la Massoneria Oggi", published in the journal Masonic "Massoneria Oggi" issue of May 1995,in which he discusses the book of Prelate Capovill (bishop's personal secretary of Pope John XXIII), analyzing the relations of Pope John XXIII with Freemasonry, and they were to be very friendly and cordial, although Pope John XXIII in his memoirs-notes wrote down the former condemnations of Freemasonry by many popes. In his encyclical "Pacem in terris", Pope John XXIII distinguishes between "doctrines" and "movements"; doctrines, according to him, are unchanging, while "movements" are subject to evolution and thus fundamental changes. Apparently, John XXIII was to say to prelate Agostino Casaroli - who then in a conversation with Pope John XXIII complained about the reluctance of the communist governments of Hungary and Czechoslovakia to conclude a concordat - "please do not forget that the Church has many enemies,but he himself is never hostile to any country. "

In the same article, the author recalls that Pope John XXIII had a very cordial dialogue with the Anglican Primate Geoffrey F. Fisher, even though he was a prominent Mason. He also emphasized that the Church of England has always had friendly relations with Freemasonry, and that a large part of the Anglican clergy belonged and still belong to Freemasonry. He also recalls that Anglican priest Walton Hannah, in his book "Christian by degrees" (London, 1955), who converted to Catholicism, states that 17 bishops and over 500 Anglican priests are freemasons. Primate Ficher joined the Old Reptonian lodge. in 1916, and in 1939 he was Grand Chaplain of the Grand Mother Lodge in London John XXIII established ecumenical contacts with London Primate Fisher, returning from the Middle East, paid a visit to Pope John XXIII (December 2, 1960).Rosario Esposito also writes extensively on this subject in his book "Santi e massoni al servizio dell 'uomo". In the same article (in the journal Massoneria Oggi "May 1995), Rosario Esposito deals with the cordial relationship of Pope John XXIII with the prominent Mason Marsaudon highlighting. that they had an exceptionally cordial friendship. In 1964, the daily "Juvenal" of September 25, published a long press interview by Jean Andre Faucher of Marsaudon. The text of this interview was later included in the book "De l'initation maconnigue a l'ortodoxie chretienne" (Paris, 1965, p. . 135-136). Here is a fragment of the text: “Faucher: Did you know Pope John XXIII well? -Marsaudon: I was very attached to Monsignor Roncalli, Apostolic Nuncio in Paris, He received me many times at the Nunciature,and also Nuncio Ronalli visited me at my home in Bellevue, Seinet-Oise. When I became Master of the Order of Malta and submitted to Monsignor Roncalli my concern about my Freemasonry. Later, when Monsignor Roncalli was elected pope, I was welcomed and encouraged by him many times to cooperate between the Church and Freemasonry. "

Later in this article, we learn that Pope John XXIII was highly praised by Italian freemasons after his death. The author cites many texts on this from the Italian and French press, and was praised primarily for seeking rapprochement and cooperation between the Church and Freemasonry. The author ends his article by reminding him that he wrote a book on the reconciliation of the Church with Freemasonry. "La ricociliazione tra la Chiesa e la Massoneria" (Ravenna, Longo, 1979, p. L46). Among those great supporters of cooperation between the Church and Freemasonry, we should also mention the Jesuit priest Caprile, chief editor of the journal Civilta cattolica, who DSW has placed many articles on the need for collaboration between the Church and Freemasonry. In these articles he recalls the Church's former condemnations of Freemasonry and laments thatthat in the past there was no proper understanding and cooperation, contrasting the old condemnations with the present attitude of coexistence. The lifting of the excommunication for belonging to freemasonry in the new Code of Canon Law is now considered glorious. However, there is as yet no evidence that Freemasonry changed its hostile attitude towards the Church. On the other hand, there is innumerable evidence that it is the Church, in her doctrine and her liturgy, that is increasingly subject to Masonic influence.On the other hand, there is innumerable evidence that it is the Church, in her doctrine and her liturgy, that is increasingly subject to Masonic influence.On the other hand, there is innumerable evidence that it is the Church, in her doctrine and her liturgy, that is increasingly subject to Masonic influence.

We have already seen before that the encyclicals of the last popes contradict the teaching of the old popes. Moreover, it is clearly visible that the recent encyclicals are permeated with Masonic ideology, and mainly with naturalism. So it is not the doctrine of the Church that infiltrates Freemasonry, but the Masonic ideology that forbids the teaching of the post-Conciliar Church, as is evident in the new Code of Canon Law, in the new Catechism of the Catholic Church, and above all in the recent post-conciliar encyclicals of the popes. The Catholic Church is becoming less and less Catholic every day, transforming into some "ecumenical" Church, assimilating the Masonic ideology.