The apostasy of an antichrist cult of man 
based on the repudiation 
of the Heart and Cross of Jesus


ALL the peoples are invited to drink from the two cups of the great prostitute of the Apocalypse (17.4). Beware ! The one is filled with the venom of all the filth of her prostitution, the other with the pure nectar of Jesus Christ, crystal clear, sweet, sanctifying and intoxicating with the chaste love of His Cross and His Glory. You, the predestined of the Almighty Father’s love and grace, may you know how to discern the treasure of Christ’s Revelation and the grace of His Holy Spirit from the venom of man’s idolatry for man, from its filth and its crimes against Christ and against His faithful servants.


“ Life in Christ ”

1691. “ Be conscious, Christian, of your dignity. Now that you share in the divine nature, do not return to your former base condition by leading a corrupt life. Remember whose body it is of which you are a member, and who is its Head. Never forget that it is He who has delivered you from the powers of darkness and has transferred you into the light of the Kingdom of God. ” (St. Leo the Great)

1692. The Symbol of the faith confesses the greatness of God’s gifts to man in His work of creation, and even more in man’s redemption and his sanctification. That which is confessed by the the faith, is communicated by the sacraments: by the sacraments of rebirth, Christians have become “ children of God ” (Jn 1.12; 1 Jn 3.1), “ partakers of the divine nature ” (2 Pt 1.4). In recognising the new dignity that their faith has given them, Christians are called to lead henceforth a life “ worthy of the Gospel of Christ ” (Phil 1.27). They are made capable of doing so through the grace of Christ and the gifts of His Spirit, which they receive through the sacraments and through prayer.

1693. Christ Jesus always did what was pleasing to the Father. He always lived in perfect communion with Him. In the same way His disciples are invited to live in the sight of the Father, “ who sees in secret ”, in order to become “ perfect as your heavenly Father is perfect ” (Mt 5.47).

1693. Christ Jesus always did what was pleasing to the Father. He always lived in perfect communion with Him. In the same way His disciples are invited to live in the sight of the Father, “ who sees in secret ”, in order to become “ perfect as your heavenly Father is perfect ” (Mt 5.47).

1694. Incorporated into Christ by Baptism, Christians are “ dead to sin and alive to God in Christ Jesus ” (Rom 6.11) and so participate in the life of the Risen One. Following Christ and in union with Him, Christians can strive to be “ imitators of God as beloved children, and walk in love ” (Eph 5.1) by making their thoughts, words and deeds conform to the “ mind… which is yours in Christ Jesus ” (Phil 2.5), and by following His example.

1695. “ Justified in the name of the Lord Jesus Christ and in the Spirit of our God ” (1 Cor 6.11), “ sanctified … called to be saints ” (1 Cor 1.2), Christians have become “ the Temple of the Holy Spirit ”. (cf. 1 Cor 6.19) This “ Spirit of the Son ” teaches them to pray to the Father and, having become their life, makes them behave so as to “ bear the fruit of the Spirit ” (Gal 5.22) through active charity. Healing the wounds of sin, the Holy Spirit renews us interiorly through a spiritual transformation (Eph 4.23). He enlightens and fortifies us to live as “ children of light ” through “ all that is good and right and true ” (Eph 5.8, 9).

1696. The way of Christ “ leads to life"; the contrary way “ leads to destruction ” (Mt 7.13). The Gospel parable of the two ways remains ever present in the catechesis of the Church. It illustrates the importance of moral decisions for our salvation. “ There are two ways, the one of life, the other of death; but between the two, there is a great difference. ” (Didache 1,1)

N.B. All the quotations contained in this text of perfect doctrine are taken from the Holy Gospels and the Epistles of the New Testament, and from the teachings of the Fathers of the Church.


“ The vocation of man: life in the Spirit ”

1701. “ By the revelation of the mystery of the Father and His love, Christ fully reveals man to man himself and makes his exalted calling clear. ” (GS 22, 1) It is in Christ, “ the image of the invisible God ” (Col 1.15), that man has been created in “ the image and likeness ” of the Creator. It is in Christ, Redeemer and Saviour, that the divine image, disfigured in man by the first sin, has been restored to its original beauty and ennobled by the grace of God.

1702. The divine image is present in every man. It shines forth in the communion of persons, which resembles the union of the divine persons among themselves.

1703. Endowed with a “ spiritual and immortal ” soul (GS 14), the human person is “ the only creature on earth that God has willed for its own sake ” (GS 24, 3). From his conception he is destined for eternal beatitude.

1704. The human person shares in the light and power of the divine Spirit. By his reason, he is capable of understanding the order of things established by the Creator. By free will, he is capable of directing himself towards his true good. He finds his perfection in “ seeking and loving what is true and good ”. (GS 15, 2)

1705. By virtue of his soul and his spiritual powers of intellect and will, man is endowed with freedom, a “ privileged sign of the divine image ” (GS 17).

1706. By his reason, man recognises the voice of God urging him “ to do what is good and avoid what is evil ” (GS 16). Everyone is bound to follow this law, which resonates in the conscience and is fulfilled in the love of God and of neighbour. The practice of the moral life testifies to the dignity of the person.

1707. “ Enticed by the Evil One, since the dawn of history, man has abused his liberty. ” (GS 13, 1) He has succumbed to temptation and committed evil. He still desires the good, but his nature bears the wound of original sin. He is now inclined to evil and subject to error: “ Man is split within himself. As a result, all human life, whether individual or collective, shows itself to be a dramatic struggle between good and evil, between light and darkness. ” (GS 13, 2)

1708. By His passion, Christ delivered us from Satan and from sin. He earned for us the new life in the Holy Spirit. His grace restores what sin had spoiled in us.

1709. He who believes in Christ becomes a son of God. This filial adoption transforms him, making him able to follow Christ’s example. It enables him to act uprightly and to do what is good. In union with his Saviour, the disciple attains the perfection of charity, which is holiness. Having matured in grace, the moral life blossoms into eternal life in the glory of Heaven.

N.B. With one exception, all the quotations contained in this abominable text are taken from the Pastoral Constitution Gaudium et Spes of the Second Vatican Council.



If anyone dares to say that a compromise is possible between truth and error, or that an understanding is possible between justice and wickedness, between light and darkness, between Christ and Belial (cf. 2 Cor 6.14-15), let him be anathema.




1697. In catechesis it is important to reveal clearly the joy and the demands of the way of Christ. The catechesis of the “ new life ” (Rom 6.4) in Him will be:

1. – a catechesis of the Holy Spirit, the interior Master of the life according to Christ, a gentle guest and friend who inspires, guides, corrects and fortifies this life;

2. – a catechesis of grace, for it is through grace that we are saved, and again it is through grace that our works can bear fruit for eternal life;

3. – a catechesis of the Beatitudes, for the way of Christ is summed up in the Beatitudes, the only path towards eternal happiness to which the heart of man aspires;

4. – a catechesis of sin and forgiveness, for unless man recognises himself as a sinner, he cannot know the truth about himself, which is a condition for acting justly; and without the offer of forgiveness he would not be able to bear this truth;

5. – a catechesis of the human virtues which makes one grasp the beauty and attraction of the right dispositions towards goodness;

6. – a catechesis of the Christian virtues of faith, hope and charity, generously inspired by the example of the saints;

7. – a catechesis of the twofold commandment of charity set out in the Decalogue;

8. – an ecclesial catechesis, for it is through the manifold exchanges of “ spiritual goods ” in the “ communion of saints ” that Christian life can grow, develop, and be communicated.

9. – The first and last point of reference for this catechesis will always be Jesus Christ Himself, who is “ the way, and the truth, and the life ” (Jn 14.6). It is by looking to Him in faith that Christ’s faithful can hope that He Himself will fulfil His promises in them, and that, by loving Him with the same love with which He has loved them, they may perform works in keeping with their dignity:

“ I beg you to consider that Jesus Christ Our Lord is your true Head, and that you are one of His members. He is to you as the head is to its members; all that is His is yours, His spirit, His Heart, His body, His soul and all His faculties, and you should make use of them as things that are yours, to serve, praise, love and glorify God. You belong to Him, as members belong to their head. And so He longs for you to make use of all that is within you, as if it were His own, for the service and glory of His Father. ” (St. John Eudes)

“ For to me, to live is Christ. ” (Phil 1.1)




1700. The dignity of the human person is rooted in his creation in the image and likeness of God (article 1).

1. This is the first article of the CCC’s gnostic Creed: God freely created another god similar to himself, whom he calls to act through himself and for himself, in complete freedom.

2. – This human person fulfils himself in his calling to the divine beatitude (article 2).

This beatitude is no longer the joy in the cross that merits Heaven; it is the happiness of a god, a happiness that is desired and sought after in this life, through oneself and for oneself, egoistically.

3. – It is for the human being freely to direct himself to this fulfilment (article 3).

This is a claim for complete emancipation from the Creator and from all other beings except oneself, in order to set oneself a plan of life and to fulfil it using one’s own resources.

4. – By his deliberate actions (article 4)...

It is the grandeur of man to take the full initiative in everything, to be active rather than passive, to be conscious and responsible.

5. – … the human person does, or does not, conform to the good promised by God and attested by his moral conscience (article 5).

Man follows, or does not follow, the promises ( ?) of God and the injunctions of his moral conscience: that is his business only !

6. – Human beings make their own contribution to their interior growth; they make their whole sentient and spiritual lives the material for this growth (article 6).

That is clearly idolatry of the self: autolatry, autism.

7. With the help of grace they grow in virtue (article 7).

There we have a timid allusion to the supernatural; but grace and virtue appear to be the means of success that is purely human.

8. – They avoid sin, and if they should commit it, they entrust themselves, like the prodigal son, to the mercy of Our Father in Heaven (article 8).

Sin is simply a chance mishap, worth avoiding, but always reparable and quickly repaired by God and by man.

9. – In this way they reach the perfection of charity.

This last point doubtless refers to the evangelical law of charity. It is impossible to see how such pride and such egoism can get there.


Here is an apprenticeship
in Christian holiness ...

1. The Holy Spirit guides souls according to Jesus Christ.

2. It is a life in, through, and for grace – a divine movement.

3. The aim is to carry one’s cross and so merit Heaven.

4. Contrition for sin alone allows one to live constantly in the truth and to obtain God’s pardon.

5. One must learn to practise the natural virtues.

6. And also the Christian virtues, following the saints.

7. Finally, to do everything out of love for God and one’s neighbour.

8. In communion with the saints, those in Heaven and those on earth.

9. Our unique model is Our Lord Jesus Christ.


… and here an insolent proclamation
of the cult of man.

1. A horror of contemplating the self per se, leading to idolatry.

2. Satisfaction with oneself in the present moment, in this world.

3. An assertion of one’s liberty, in opposition to God.

4. It is pagan: “ The joy of man lies in his actions. ”

5. It is the insolence of a mechanical self-justification.

6. It is the pride of man who makes himself God.

7. It is an arrogant confidence in God’s help.

8. And a presumptuous certitude of His forgiveness.

9. It is the worst aberration to believe oneself to have attained holiness when one has already fallen into damnation.



I. If anyone dares to say, write, teach, publish and, more seriously, make use of his authority in the Church to impose on the faithful people and the clergy a mixture of truths and errors, either in discrete juxtaposed blocks of truth and error – thereby demonstrating an insolent scepticism – or cleverly mixed together in accordance with the modernist hypocrisy denounced and solemnly condemned by St. Pius X – the truth merely being presented in order to abuse the faithful and the clergy and to throw their minds into worse errors – let him be anathema.

II. If anyone says that man is the summit and supreme end of creation, substituting Adam and Eve and their descendants for Jesus and Mary, the true Adam and Eve, by whom and for whom everything has been created in the universe, let him be anathema.

III. If anyone says that the human person is destined from his conception for eternal life, let him be anathema.

IV. If anyone impugns Christ’s Cross in order to advocate the development of the free, autonomous, and independent human person, let him be anathema.

V. If anyone disdains the grace of Christ who said, “ Without Me you can do nothing" (Jn 15.5), relying on his own strength, let him be anathema.



On article 1: Man is the image of God

This is the first article of the cult of man, of faith in man, of respect for his freedom and his rights: that, created in the image of God, he is the possessor of an inalienable natural dignity.

1702. The divine image is present in every man. It shines forth in the communion of persons…

1701. … man has been created in “ the image and likeness ” of the Creator…

In what way is that apparent ?

1703. Endowed with a “ spiritual and immortal ” soul, the human person is “ the only creature on earth that God has willed for its own sake ”. From his conception, he is destined for eternal beatitude.

Let us leave this prospect of eternal beatitude, which for us is obscure, and keep to the positive study of man’s superiority:

1704. The human person shares in the light and power of the divine Spirit. By his reason, he is capable of understanding the order of things established by the Creator. By free will, he is capable of directing himself towards his true good. He finds his perfection in “ seeking and loving what is true and good ”.

1705. By virtue of his soul and his spiritual powers of intellect and will, man is endowed with freedom, a “ privileged sign of the divine image ”.

There is nothing here that exceeds the natural state of man and of all men, nothing that requires God to come out of His transcendence and reveal to man some dignity, or destiny, or vocation that raises him above his human condition. Even when the CCC adopts a solemn style to teach us some mystery, it remains dry:

1701. “ By the revelation of the mystery of the Father and His love, Christ fully reveals man to man himself and makes his exalted calling clear. ” It is in Christ, “ the image of the invisible God ”, that man has been created in “ the image and likeness ” of the Creator. It is in Christ, Redeemer and Saviour, that the divine image, disfigured in man by the first sin, has been restored to its original beauty and ennobled by the grace of God.

As God’s grace cannot be seen, breathed in, or made manifest in any way in every man, we arrive at the very point on which all philosophers agree:

343. Man is the summit of the work of creation. The inspired narrative expresses this by clearly distinguishing the creation of man from that of other creatures (Gen 1.26).

222. To believe in God, the One God, and to love Him with all our being has immense consequences for our whole life:

225. It means knowing the unity and true dignity of all men: everyone is made “ in the image and likeness of God ”. (Gen 1.26)

That is pure indoctrination, pure brainwashing ! It is not a revelation ! It is not even true.

1710. “ Christ fully manifests man to himself and uncovers for him the sublimity of his vocation. ”

1711. Endowed with a spiritual soul, with intellect and will, the human person is from his very conception ordered to God and destined for eternal beatitude. He pursues his perfection in “ seeking and loving what is true and good. ”

Apart from the unprovable promise of an eternal beatitude, which in truth nobody is bothered about – outside of a small circle of fervent, believing and baptised Christians –, all this leads us back to universal, natural man, to his dominion over the other elements of our world, beneath the benevolent gaze of his Creator, who never addresses a word to him, leaves him to manage by himself, and possibly, as a reward for his good life and behaviour, will send him after death to a dwelling place equal to or even better than this one, where he will live in the happiness he always dreamed of on earth, neither more nor less, always providing he has been neither better nor worse than the others.

And so, Fathers, your entire Catechism is one enormous lie. From which it follows that your readers, and you yourselves, infallible Doctors in Israel, have a choice before you, which you cannot elude:

Either, persisting in your lies, you will swear to men that it is precisely this natural order that is divine. And that being “ Man ” and “ Woman ”, or “ Human Person ”, is something to be adored. And men who know nothing else will consequently believe themselves to be gods and will gratify themselves with all kinds of pleasure, all kinds of crime, pretensions, and pride. Few will find matter for sanctification there.

Or else, you will admit your apostasy and the odious blasphemy of your cult of Man. You will tell them that ONLY ONE MAN is God, Son of God, and that He came on this earth to give those who should believe in Him a share in His grace, in His divine life, and therefore in His virtues and perfections, in His enlightenment on the mysteries of this world and the next…ONLY ONE WOMAN has been predestined to such grace and perfection “ from her conception ”, as you blasphemously say about every man (1703) ! And it is He, Jesus, and She, Mary, who are the sources and models of all supernatural order.

And from there you can start your Catechism all over again from A to Z, eliminating all you have written about man’s “ inalienable dignity ”, crying out to those you have abused: “ O men, do penance and be converted, for the Kingdom of God is at hand. ”

On your article 2: Our vocation to beatitude

It begins with the nine evangelical beatitudes, ignoring the corresponding antithetical maledictions that are found in Luke’s Gospel. In choosing Matthew, you picked a winning hand... These paradoxical beatitudes tell the unfortunate of this earth of the happiness of the world to come; and, according to Luke, of appalling miseries for the rich and happy of this world. Your concern in this article is to promise great happiness to men on behalf of God who loves them, who respects their “ dignity ” and even holds them – all of them ! – to be His children, His chosen ones.

1725. … The Beatitudes respond to the desire for happiness that God has placed in the heart of man.

And here your primordial lie obliges you to promise them – they who are all of such dignity and nobility of heart and mind – a supernatural and specifically divine beatitude, the best that can exist: that which Christ and His Church make their faithful desire and which they promise them on God’s behalf:

1726. The Beatitudes teach us the ultimate end to which God calls us: the Kingdom, the vision of God, participation in the divine nature, eternal life, filiation, rest in God.

How you go to it ! Take a look at these men – and yourselves ! – to whom you promise these marvels, as though they were all worthy and rightly desirous of them, so much so that they are ready to sacrifice everything for such a “ supernatural destiny ” ! But neither you nor they have the least desire or idea of it. They are just words.

Yet having spoken with such assurance of the happiness and blessedness for which God created man, and which He owes them by virtue of His all powerful Love, do you know what they make of this lure of happiness you show them ? They hurl themselves into the natural joys and pleasures that please and satisfy them, with the feeling that for them this is the only “ supernatural ” within their reach.

Re-read what you have written and bemoan the result:

1718. The Beatitudes respond to a natural desire for happiness. This desire is of divine origin; God has placed it in the heart of man to draw him to Himself, who alone can fulfil it…

They have all found their fulfilment elsewhere !

1719. The Beatitudes reveal the goal of human existence, the ultimate end of human acts: God calls us to His own beatitude. This vocation is addressed to each one personally, but also to the Church as a whole, the new people made up of those who have welcomed the promise and live by it in faith.

There, your realism has instinctively made you recoil from your cult of man and its sycophancy and turn towards the unique truth: Heaven speaks only to Christians, and then only to those who have not yet been touched or corrupted by your cult of man.

On your article 3: Man’s freedom

Here you persist in your cult of man to the point of folly. To all these sublime beings, possessing dignity, wisdom, and free will, you grant complete and entire freedom to go to God with their whole soul:

1730. God created man a rational being and conferred on him the dignity of a person who can initiate and control his own actions. “ God ‘ left man in the hand of his own counsel ’ (Sir 15.14), so that he might of his own accord seek his Creator and, cleaving freely to Him, attain his full and blessed perfection. ” …

That is what the Council says, and you rejoice in it. Your cult of man, your faith in man allow you to hope all things and to fear nothing from this supposed blind generosity of God, which grants full and entire freedom to mankind...

1731. Freedom is the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one’s own responsibility. By free will one shapes one’s own life. Human freedom is a force for growth and maturity in truth and goodness. Freedom attains its perfection when it is directed to God, our beatitude.

The dignity of the human Person can only direct man towards his highest and purest happiness; it will tend in that direction with all its force and in complete freedom, you say ?

1732. As long as freedom has not been definitively bound to its ultimate good – which is God – freedom implies the possibility of choosing between good and evil, therefore of growing in perfection or of failing and sinning. This freedom characterises properly human acts. It becomes the basis of praise or blame, merit or reproach.

The possibility of evil does not hold you back. You fear nothing. And you have not had the opportunity or the courage to see that because God, in your dreams, offers men the liberty to go to their happiness – divine, sublime, and heavenly ! – everyone, except the Christians – and even then only the best of them ! – has engulfed themselves and wallowed in the happiness of their liberty ! And with such pride and passion that they can no longer tolerate any restriction of their libidinous and wicked licence.

Enslaved by your cult of man, you dare to take their side, the side of freedom, against order, against God !

1738. Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognised as a free and responsible being. All owe to each other this duty of respect. The right to the exercise of freedom is an inalienable requirement of the dignity of the human person, especially in moral and religious matters. This right must be recognised and protected by civil authority within the limits of the common good and public order.

That is where your lies lead you and, worse still, to insults and contempt for God:

1747. The right to the exercise of freedom is an inalienable requirement of the dignity of man, especially in moral and religious matters. But the exercise of freedom does not imply the putative right to say or do anything one likes.

It would be good to hear you specify the limits you wish to place on this right.

Finally, on your article 6: Moral conscience

How can such limits be ! Would you now place shackles and handcuffs on your idol ! Would you fetter the liberty of persons ? That would be to think that you suspect them of having no moral conscience ! Being “ in the image of God ”, every man has his conscience to enlighten him on his duty. You agree with that. But I will teach you something even more: All these men in whom you have such great confidence – they all have a conscience that is personal to them !

Here again, your confusion of the natural and the supernatural obliges you to think that man, on every occasion, has only to follow his upright, enlightened and informed conscience. And you plead that he be allowed to exercise it in complete sovereignty. Have you never been told that when nature has been chased out and is believed to have departed, it comes back at a gallop ?

1776. “ In the depths of his conscience man discovers a law which he did not give himself but which he is bound to obey. This voice, which ceaselessly urges him to love and to do what is good and to avoid evil, resonates in the intimacy of his heart at the appropriate moment ... It is a law inscribed by God in the heart of man. Conscience is man’s most intimate and secret centre, the sanctuary where he is alone with God and where God’s voice makes itself heard. ”

Parents, teachers, judges, magistrates of every standing, priests and bishops, and even Pope, there you are with your hands tied and your mouth gagged lest you hinder this son of God, this Satan, from boasting of his crimes whilst invoking his conscience.

1782. Man has the right to act in conscience and in freedom so as personally to take moral decisions. “ Man must not be forced to act against his conscience. Neither must he be prevented from acting according to his conscience, especially in matters of religion. ”

Behold man, the image of God, in all his dignity, in his freedom of conscience and religion, and in his freedom of thought and action. And since all this is the effect of the love that the Creator and Redeemer has for such a sublime creature – whom He deigns to regard as His son and brother – imagine what sentiments and devotion the society of other men will have to develop for this Lord so that he may be helped to blossom in accordance with all his aptitudes, all his desires, and all his rights. That is what we shall go on to study.


I. Whoever professes the cult of man, faith in man, and respect for the dignity, conscience, and liberty of man by reason of his kinship with God, let him be anathema.

II. Whoever professes the inalienable dignity of every human being and the inviolability of his rights to freedom of conscience and religion in the political and religious society of his fellow men, let him be anathema.