40 Days of Prayer against the Church of Darkness — Day 5


FromRome.Info Video, recorded tonight at Santa Maria Maggiore.



In the year of Our Lord 1820, God revealed to Bl. Anne Catherine Emmerich that the Church of Rome would one day be attacked from within. That there would be two popes: one false and dark, who strove to found a new Religion which would be the home of every heretic and apostate: one true and aged, who would be paralyzed by inaction and silence.

To drive the Church of Darkness out of the Church of Rome, it was revealed to her that Our Lady asked the faithful to gather at Midnight in front of the Basilica of Santa Maria Maggiore, here at Rome, and pray with arms outstretched, in the form of the Cross, for the space of at least 3 Our Fathers.

Prayers being said Tonight at Rome

In nomine Patri et Filii et Spiritus Sancti. Amen.

Pater noster qui es in coelis, sanctificetur nomen tuum;
adveniat regnum tuum, fiat voluntas tua, sicut in coelo et in terra.
Panem nostrum quotidianum da nobis hodie,
et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.
et ne nos inducas in tentationem, sed libera nos a malo. Amen.

Padre nostro che sei nei cieli, sia santificato il tuo nome;
venga il tuo regno; sia fatta la tua volontà, come in cielo così in terra.
Dacci oggi il nostro pane quotidiano,
e rimetti a noi i nostri debiti come noi li rimettiamo ai nostri debitori,
e non ci indurre in tentazione, ma liberaci dal male». Amen. (3 volte)

Our Father who art in Heaven, hallowed be Thy Name,
Thy Kingdom come, Thy Will be done, on Earth as it is in Heaven.
Give us this day our Daily Bread,
And forgive us our trespasses, as we forgive those who trespass against us,
And lead us not into temptation, but deliver us from evil. Amen. (3 times)

Gloria Patri et Filio et Spiritui Sancto,
Sicut erat in principio, et nunc et semper, et in saecula saeculorum. Amen.

NOTE: Since, Bl. Anna-Katerina Emmerich had this vision in 1820, before the invention of time zones, midnight here should be understood in solar time, which at Rome makes midnight occur at 12:22 AM, presently, and thus the hour of midnight would be 11:52 AM to 12:52 AM. Try to say your prayers in that hour.

This Novena is explained and announce here in English, and here in Italian.

See the article published yesterday at FromRome.Info, The Church of Light vs. the Church of Darness for more about this Novena of Prayer.

PLEASE NOTE:  That until From Rome Info Video Channel at Youtube gets 1000 subscribers, it will NOT be able to broadcast the Nightly Prayers Live. So let all who are devoted to Jesus Christ, Our Lady and Bl. Ann Catherine Emmerich know that they need to urge subscriptions to this channel, so that we can promote the fulfillment of Our Lady’s Request for Her Heavenly-Approved prayer solution to the present Crisis in the Church.

To put a Newspaper ad calling Catholics at Rome to this pray vigil, will cost 2000 euros. Help us spread the word by a generous contribution here below. Our Lady promised victory, let us mobilize everyone to the battle!

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Guillaume du Fay: Missa L’Homme Armé


We conclude today our perusal of the sacred repertoire of Guillaume du Fay, canon and composer of sacred polyphony at Cambrai throughout most of the 15th Century. Here we featured his Missa L’Homme Armé.

FromRome.Info features at 5 pm each day, a selection of Sacrd Music from the treasury of Catholic History, to educate its readers in the beauty and grace which has characterized sacred music and the rites of the Catholic Church throughout the ages.

How to make a valid Confession

By Br. Alexis Bugnolo

I could have entitled this article, How to make a good confession, but that title is so commonly used as to mean almost nothing. So in this article I want to talk about making a valid confession, on account of what that adjective means.


Valid comes from the Latin adjective, validus, which means having the strength to prevail to accomplish what was intended to be done. The word remains in some forms of speech, such as, He was a valid candidate for special forces training.

Valid therefore implies effectiveness and strength as well as real, in the sense of valuable and worth it.

A Valid Confession

In manuals of moral theology and of sacramental theology, the term, valid confession, is used to signify the reception of the Sacrament of Penance which is efficacious to obtain the forgiveness of sins. And this is generally held to occur under certain circumstances which are easily obtained: (1) confession of the sins, according to kind and number, (2) sorrow for having offended God, (3) fear of eternal damnation,  (4) resolution to sin no more and do the penance prescribed.

But Saint Alphonsus de Liguori counsels confessors that they should not so lightly judge a penitent well disposed, they should put him to the test.

And if the priest knew well the sources and causes of every vice, then he would be well prepared to put penitents to the test.

But not all priests are so familiar with all sins, because, sad to say, there is much about sins which only is known by the one committing them, even if the one committing them knows least of all the reasons not to commit them!

For that reason it is more important today, that you, the one confessing properly prepare yourself, because it will be most likely that the priest won’t know how to help you. It may even be that he does not want to help you prepare.

Sad to say, but true, the modern practice of the Sacrament of Penance is badly distorted from its Catholic foundations. Why it is not even called “Penance” any more. It is called, reconciliation, as term which implies that you have some comparable dignity to God to entreat with Him. Also the Sacrament is presented as a self-help dump-your-guilt-and-get-on-with-life ritual, which is as appealing to the normal human being as seeing a shrink: a vain form of self exhibitionism. If that is what you are seeking, do not read this Article. What I write here is for those who want to get to Heaven. Those who want to dump their guilt and get on with life in this world are in the chains of the devil and it is much better than they never receive the Sacrament in that spirit than abuse it with such a vicious mindset.

A Confession is more serious than a visit to the Hospital

But everyone should take the occasion of going to Confession as something much more serious than going to the Hospital or seeing your doctor. And you should approach the Sacrament with as much necessity and urgency as if you had a very painful toothache which drove you to see a Dentist. This is because not only of what it can do for your soul and body — save it from eternal damnation — but how powerful it can be for your eternal destiny. For some Saints one single confession set them on the path to holiness and transformed their life for ever. And this is the goal of this Sacrament, which in its own way, can be more efficacious personally to you than any other Sacrament after Baptism and Chrism (Confirmation).

Thus, all of us should go to Confession as soon as possible and with the right preparation. If we consider that if we do not get it right, our confession will merit us another mortal sin and another worse punishment in this world and in Hell, then we should prepare carefully. We should be more careful the more the priest who is hearing confessions is less experienced or foolish as to give everyone absolution. A thing which Saint Alphonsus dei Liguori says is a gross abuse, but a thing  for which Modernists bishops will severely punish any priest to attempts to deny anyone the Sacrament even when badly or not properly disposed.

The Causes of a valid Confession are the starting point

The causes of a valid confession are the starting point for a good examination of conscience, without which a good confession cannot be made. I say it is the starting point, because knowledge is not sufficient for a valid confession. You also have to be seriously  and honestly repentant.

The examination of conscience in modern times consists in giving the penitent a list of the 10 commandments written at the level of perhaps a 6th grader and asking yourself if you did anything on the list. This is atrocious malpractice.

Examining one’s conscience should rather look at the entire cause of the act, the decision to do the act and the reasons or motives which led to the act.


I mean by, the act, the sinful act. Many fixate on how many times they did it, but not on the gravity of consent in doing it. Was it premeditated or spontaneous, was it done with light or intense passion or emotion. Did the act harm others, was the act done in a circumstance wherein it disedified others. Usually one act is much more grave than it appears on account of whom it harms, when it was done, and the levity or gravity it was one with.


Did you make it aware or unaware. Did you act under the influence outside you, or of emotions within, on the basis of faulty knowledge, mistaken judgements. It is not often, especially in modern times, that sins are made without thinking, due to the habit many have of practicing never to think of the morality of things, never to make judgements upon whether an act is evil or good. This is a grave vice, and is a sign that you are failing in faith or have lost the grace of God entirely. To live as an atheist, is to be an unbeliever. But to recognize evil as evil and good as good, is to recognize that God alone is Good and worthy of all love and obedience.


If you with levity committed a mortal sin, that makes it very serious, because it shows that your entire conscience is darkened by a disdain or lack of valuation placed on things eternal, such as your own salvation, and on things divine, such as God’s Majesty and your duty to him. A mortal sin done with levity indicates, therefore, that the sinner is probably gravely failing in his duties as a Catholic.

If you committed mortal sin with great and intense passion, that makes it very serious in another way, because it indicates that your will is utterly depraved and lacks the charity for God, neighbor and yourself, to restrain violent movements. This is a strong indication that you were in mortal sin before committing the act, by reason of other sins or the same sin previously done but never repented of.

If you fell into the same sin, it indicates that you have not yet discovered the causes of your sinning in previous occasions, and most likely never resolved firmly to repent of them. Remember, it is not possible to resolve not to do something, if you as of yet do not understand why you did it. An examination of conscience has to be very graphically honest. Many fail here because they put the blame on some thing or some person or some occasion, when in truth a man sins only because his judgement is corrupted by attachments to creatures, in such wise, as he is open to the possibility of committing acts of idolatrous sacrifice — in this case of his own eternal salvation — to worship at their altars.


So a good examination of conscience must include the following:

  • Identify the kind and number of sins
  • Identify the evil loves or attachments on account of which you decided to sin
  • Identify the truths which you ignore or are ignorant of, which would have given your conscience light to say what you were about to do was evil

It is more important that you confess the kind of sin than the number, because you can always tell the confessor that the exact number of times is unknown or vaguely known. But you cannot conceal the kind of sin, though this does not mean you have to be graphic in your description.


But more important than this first step, is the second: being truly sorry for your sin. This can only be achieved by a humble comparison of what you did and what you merit  for it. And in this step, do not even consider the Mercy of God, because your sin merits no mercy. And if you do not become truly sorry, you will never get the Mercy promised in the Sacrament.

  • Contemplate the eternal damnation which you merited for each mortal sin, or which you risk by each venial sin
  • Grieve in your heart and soul until you produce strong and stinging remorse for your sins, whether you cry or not. This can only be had by recognizing that sin offends a God of Infinite Majesty, and as high is His Majesty so, so profound is the punishment for rebellion against Him.

It is not nothing that the term for the proper kind of sorrow is called, contrition, from the Latin verb to crush to dust. You should strive in your Examination of conscience to crush your pride, topple your interior idols, and wring out your soul in tremendous sorrow for having done such evil, so easily, so carelessly, so quickly, so glibly. For this one needs to recognize profoundly that in truth we can do nothing meritorious, that the only thing which is really of our own making, in the moral order, is sin. That we are indeed in comparison to the Holy Angels a pile of crap, without God’s grace to transform us into holy sons of God. That of ourselves we can not repent or practice virtue without the help and grace of God.

Contrition, thus, implies the prayer of petition, humbly made, as by a beggar on death’s door, before the throne of an Infinite God of Justice who will take no excuse. Unlike the false images of mercy bandied about, you cannot obtain mercy unless you first exact justice upon yourself, in a just judgement of what you have done, and what you are worthy of.


For this reason, contrition cannot exist or rise up in the soul without FEAR of eternal damnation. Fear of ETERNAL damnation and fear of eternal DAMNATION. All three are necessary. It has to be the sentiment and emotion of fear, the mere intellectual recognition will never produce contrition. It has to regard damnation, not just a slap on the wrist. And that means you have to already fear Hell. If you do not fear Hell, then you are probably in the state of mortal sin already, and this should be an alarm bell to your soul. And it has to regard the eternity of Hell, because the gravity of offending an infinite God is not perceived unless one recognizes the eternity of punishment for it as proportionate and just. And this means you should meditate on Hell before every Confession.


The final cause of a valid confession is that when you approach to confess you have already resolved never to sin again. If you do not have that intention DO NOT go to confession, because you will commit a mortal sin of deceit. This kind of mortal sin of deceit is very common, because so many confess to be relieved of the sense of guilt, not of the vice which produced the sin or the sin itself.

This proposal must include never to commit the sin again, to make reparation for the sin, to repair the injustice suffered by others on account of your sin or your bad example. Failing in any of these, and you probably are not really sorry for your sin, you just want to use the Sacrament to pretend you are not guilty for your sins any more.

And do not fool yourself. If you do not know why you sinned, if you do not recognize the errors which you embraced which allowed yourself to excuse yourself so as to commit the sin, if you do not know the moral law well enough to know the sins which led you to your sin, then you cannot possibly have a firm proposal.

This is the PRINCIPAL reason why one should find a holy priest to be one’s confessor, and a learned priest. The combination is very rare, but better a holy priest who is ignorant than a learned priest who is not holy. Because the latter will give you excuses, while the former will give you harder penances. It is when you are in the confessional with the priest, that you should ask for advice how to firmly propose not to sin again,  and beg him to convince you of that, otherwise do not accept Absolution, but rather tell him you are not prepared.

When we approach the Sacrament of Penance properly we obtain a miracle of grace, the forgiveness of our sins and the restoration of our souls to eternal life. If we ask Christ, in our hearts, at the time of absolution for the virtues to never sin again, especially those contrary to our sins, we can obtain these virtues back too, in proportion to our sorrow for sin and our sorrow for having offended Him who is infinite Love Itself.

The Sacrament of Penance properly received, therefore, is the greatest enemy of Satan.

Use it frequently, use it well.


O my God, I am heartily sorry for having offended Thee,
And I detest all my sins, not only because by them
I have merited everlasting damnation in Hell,

But most of all because I have offended Thee,
Who are infinitely Good and worthy of all my love.

Therefore, trusting in Thy Grace, I firmly resolve to sin no more,
to avoid the near occasion of these sins
and to do penance for them. Amen.


CREDITS: The Featured Image is a photo taken by Br. Bugnolo of a wooden confessional at the Basilica of the Most Holy Savior, St John Lateran, here at Rome. The inscription reads: For those confessing in Italian.

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How to Pray: Part I, preparation

by Br. Alexis Bugnolo

One of the most necessary things which most Catholics do poorly or omit frequently is prayer. And if you have had the grace and occasion to read the life of a true Saint, the first thing see in them is that they were devoted to God in prayer.

Without a doubt all Catholics pray and thus know how to pray to a certain degree. But why is it that so few become great Saints? — It is because nearly all of us for nearly all our lives never learn to pray correctly or well.

Yet prayer is the essence of faith, because, if faith leads us to assent to what God has revealed, then what is faith if it is not put into action by prayer. It is not only dead, it is frozen. Yes, faith is a virtue in the intellect and which governs the will, but a faith which does not pray is like a human being who has lobotomized himself. It is simply unnatural.

A definition of prayer

Saint John Bosco, whose feast was celebrated yesterday, held that the best way to educate students is to start with the best definitions.

Prayer is defined best of all as conversation or communication with God or one of His Saints in Heaven: by Saints, I mean the Holy Angels, Our Lady, Saint Joseph, and all the holy souls who have merited to be glorified with God in Heaven.

Motives for prayer

As we can see from our mundane human life, it is hard to live without talking to someone some of the time. Even the most reclusive hermit must speak with some human beings for those necessities which he cannot procure with the work of his own hands.

And this observation helps us understand that there are fundamental reasons for prayer. We pray for what we need, or for what we see others need. Our prayer can be motivated by trials or tribulations, which shock us into realizing we are in need. Or it can be motivated by our hope for better things in the future, or by our compassion for those who are in need, especially for those in darkness, doubt, despair, want, or confusion.

A lot of motives can bring us to pray, just as a lot of motives can bring us to talk to another person.

As Our Lord explained in the Book of Job, the motivation is not so important, as the praying. Even if you motives are not perfect or even wrong, you pay God respect by speaking with Him, even more respect than theologians who speak about Him but not to Him, as Jobs friends did.

How to dispose yourself to prayer

But it behooves, us, just as when speaking to other human beings, that when we pray to God or a Saint, we are properly disposed.  Being properly disposed regards things interior and exterior and things spiritual and material. It also regards things supernatural and natural. So let’s examine these.


Obviously you cannot pray if you are thinking of something else. This is the first interior disposition. And obviously, unless you are quite adept of mind, you cannot pray intensely if you are doing something else. This is the first exterior disposition.

Now, in the modern world, when everyone is trying to do as much as possible, it seems strange to say this. But this necessity of not doing or thinking of something else is just as necessary when talking to others. Yes, if you are watching TV you can still respond to your wife’s question about who is going to take out the garbage. But when you go to a job interview you better not watch TV on your cellphone, during the interview!

Get my point?

Yes, there are times and there should be times that we praise God and express our affection for Him and His Saints when we are doing other things. This is true and right and very good. But such expressions are the matter of praise, and are obligations of faith and charity and hope. They help us sanctify the day in all we do. But they are low grade prayer, because they do not give God the attention He deserves, which is infinitely beyond the attention we should give someone who is considering to hire us for a job. — I say low grade, not according to their essence, because to praise God is the highest and perhaps the most meritorious of all prayers, but they are low grade in the way they are offered, while doing something else.


Spiritually, then, we should put aside all other thoughts or imaginations, and clear the clutter of our minds. This can only be done by an act of will. But not all understand that their will has this power, because they have never done it. This ability is like the ability to clean up your own room. If you never have done it, you do not know how to start and get it done. If you do it regularly, there is not much to do and you finish quickly.

For this reason, mortification, self denial and abstinence and fasting are corporal practices which help us clear the mind, because the distractions of the mind are all tied to things which are external or imaginations of things which are external. When we break with things which we love too much, we will clear our minds of the thoughts of them. This is why spiritual and material disposition go hand in hand. In fact, the first year students in Scholastic Theology at Paris in the 13th century were confronted by the shocking truth, told by Master Peter Lombard, that it is wrong to rejoice in anything, but God. Meditate on that for a while, and it will help you clear your mind by enabling to see how all the clutter in it opposes true joy and is a warning sign of idolatry of some kind or another.

There is also the material disposition of putting yourself in a place suitable for prayer and removing things from your presence which are distracting. This rule for prayer is why the Catholic Church has built so many Churches and Chapels and Convents and Shrines.


Naturally, we should dispose ourselves for prayer by proper preparation, that is, by doing things which raise our mind to God and prepare us to enter into prayer, such as being silent and still, turning our eyes to Sacred Images, or even reading some Scripture or part of a life of a Saint who inspires us.

Supernaturally we dispose ourselves to prayer by the practice of Key Virtues.

FAITH in God, that He is who He has revealed Himself to be.

HOPE in God, that He will be faithful to His promises to reward those who seek Him and who call upon Him.

LOVE for God, by which we exalt God above all our other desires and make ready to sacrifice not only the time of prayer but all other things which keep us from Him.

HUMILITY before God, by recognizing we do not deserve anything but punishment for our sins.

DISDAIN AND REVULSION for sin and vice, by which we detach our soul from things which drag us down to Hell.

The Crown of all, though, is being in the State of Grace

Without faith, it is impossible to please God. This is the teaching of Saint Paul. And this means if you believe the whole and true Catholic Faith, you can have the right motivation to beg God for grace even if you are in the state of Mortal sin, where you cannot merit to obtain anything from God, even if you do pray.

We cannot merit in the state of mortal sin or outside the state of grace, because we are  not in communion with God. Our souls, in such a state, reek with sin and darkness and are revolting to God. But we can even in such a state, by faith, beg for grace and beg the Saints to pray for us. And our having true Faith will merit us to be heard if we are humble, penitent and truly wish to be saved at all costs, and persevere until we obtain the grace of repentence, even if we must seek it for years on end.

But the State of Grace is the absolute necessity for efficacious prayer for all other graces, because just as the TV will not work without electricity, so the soul which is not plugged into the Holy Spirit, as it were, by being in the state of sanctifying grace, cannot function properly in prayer.

And Thus Confession is the door to efficacious Prayer

The Saints in life obtained great things by their prayers. And yet we might ask ourselves why this is not the case with us. This is because a lot more of us are in the state of mortal sin than we realize. Even those of us who have confessed our sins: not because the Sacrament of Confession does not work, but because we never went with a truly contrite heart and with a firm resolution. And in most cases this is because the priest never explained to us the evil of our sin and how to avoid it, and the roots of our sin and how to uproot them.

For example, some weeks go, I wrote an article on purity. See here. I can tell you that in my more than 45 years of going to confession regularly, I have never met a priest who knows how to explain in what consists the sin of impurity. Nearly all are confused into thinking it consists in looking or thinking or admiration. Few of them know how to describe consent to the movement of lust, which is what the sin consists in. That means that all those who go to confession to them are most likely never freed from their vice and thus remain objectively in mortal sin.

As Saint Alphonsus says, we should never presume before a sin, that God will give us true repentance. This is especially true of the sins of impurity. They are a deeply addictive scourge from which few escape even after lives of fidelity to God in all other things. These folks may not be judged by God as guilty of remaining in the vice, because they are so ignorant and have no one to shepherd them, but God nevertheless must justly judge them as liable for the sins and vice and must, therefore, withhold His graces in prayer.

This is why Confession and confessing well, scrubbing the soul down to our deepest desires and affections and hating and detesting with all the force of our minds and hearts the movements of our soul and body which led us to sin, is absolutely essential preparation for prayer. And this is why Saint Theresa of Avila says the first part of the spiritual life is learning to break from sin and mortify our evil passions. Only once we do that, are we, as it were plugged into God and can benefit by prayer in something more than the grace to repent. Until that time, we should beg God for the grace to be truly sorry for our sins and examine our consciences with no self respect until, in tears and groanings, we lament our wickedness and realize not only that without God we are nothing and merit the everlasting damnation of Hell fire, but that the very evil movements of our soul, which we have long permitted, are our eternal enemies and the works which we must entirely and forever reject.

In this regard, alas, most priests have been poorly trained. If you start to cry in confession or express doubt that you are truly sorry, they attempt to convince you that you are overdoing it or taking religion too seriously or are unstable or upset or scrupulous. The pitiable penances given after Vatican II show that the clergy have not received the proper formation to save souls. They think they are there to assuage consciences.

There is so much evil in the world today, that I do not think there is anyone actually scrupulous too much about how sorry he should be for his sins. Most saints wept their entire life for the few sins of their youth, and yet we, after a confession prance out of the Confessional as if we were sinless. That is totally wrong.

The Church in ancient times had a practice which was saner, in my opinion. The priests first imposed a penance, which lasted months or years, and only after faithfully completing it, did you receive absolution and were readmitted to communion. Many a Saint is a saint, because having realized the enormity of his sins, he became a monk or religious so as to do a life time of penance for the horrors he committed in his youth.

The obsession of so many clergy today to have married men ordained or ordained men allowed to marry, is a clear sign that many even in the clergy, have never made a good confession. For a contrite man fears the occasions of sin. And if God Incarnate Who could not sin and Whose human Flesh had no inclination to sin, never married, how much more ought we sinful men avoid the occasions of impurity, especially if we are called to the sublime service of God! — And do not quote the practice of the Eastern Rites. Married clergy was allowed in Council to keep priests from fornicating, not to make them holier priests!

So if you want to pray well, prepare well for prayer. Prayer is the only thing the Saints do in Heaven, it is literally our eternal destiny. Dedication to humble prayer is a sign of predestination. Preparation for praying well is preparation for Heaven.

Therefore, be humble, prepare and pray!


CREDITS: The Featured Image is a faithful reproduction of Duccio di Buoninsegna’s, Agony in the Garden of Gethsemane and is in the public domain. Our Lord’s prayer in the Garden is a model for the prayers of sinners who need to break with sin, choosing repentance at the cost of all sacrifice rather than eternal death, as well as the proper dispositions we should have when we seek God’s favors for ourselves or for others in prayer.

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Frank Walker: The coverup regime behind the Sandri appointment


“Luther would have been shocked at what the FrancisChurch is about.”

Mr. Walker exposes the continual corruption of the Bergoglian regime, and puts it in clear light. A talent he has like few others.

FRANK IS ON FIRE IN THIS VIDEO. Drop everything and watch this video!

If you want to hear the truth, support those who hear the truth. You can support Mr. Walker through his website, Canon212.com which reports in English the news about the Church in all its grizzly detail.

Answering questions from Ryan Grant

by Br. Alexis Bugnolo

I appreciate a good debate, because I want everyone to know the truth and that requires exposing falsehood and bad arguments. Many know this, and so often the Catholic faithful who accept the teaching of the Church write to me and ask what I think about arguments used by others to support the Apostasy which is ongoing in the Church.

One such argumentor is Ryan Grant, and he bravely makes his argument on YouTube in the comment section of some video — where I do not know — but I have been sent screen shots of it, and will use them to make a further reply.

Ryan Grant is the translator of some of the writings of Saint Alphonsus. I do not think he has studied Canon Law, but then I do not know anything more about him.

So here we go… The context of his comments is the contents of PPBXVI.org the banner site for the Movement for Pope Benedict XVI, which does not have a comment section, . . ..



Here is my reply, which I was solicited for by Grant’s interlocutor, who is a frequent commentator here at FromRome.Info:

While it is true that the Supreme Legislator is the Roman Pontiff and that he has the right and capacity to authoritatively interpret his own acts, Mons. Arrieta, Secretary to the Pontifical Council for Legal Texts, affirmed on Dec. 11, 2019, that the act of a papal renunciation is not subject to the interpretation of anyone, because it must be clear in and of itself, and no on has the right to interpret it, not even the one who makes it. And as Saint Alphonsus, who held a doctorate in both civil and canon law, says in his tract on Legal Interpretation, to interpret a word to mean that which it does not in normal parlance or legal tradition mean is an act of interpretation which can only be done by the legislator in a second and subsequent act. Therefore, though you are correct to say that the Roman Pontiff can normally interpret his acts, this is one act of which even an interpretation issued in forma specifica cannot correct via an interpretation. Indeed, as Mons Arrieta affirmed there never was a papal interpretation made of the act before Feb 29, 2013. So your objection is unfounded as to the matter and erroneous as to the form of your claim. This is how canon law really works, if you knew anything real about it.

Grant rebuts my argument, thus:


Grant makes the common fallacy of thinking that the one who resigns the papal office is the Pope. Nope! An act of papal resignation, as affirmed by Dr. Ghirlanda, S.J., professor of Canon Law here at Rome, in an article he published in March of 2013, affirms correctly that an act of renunciation of office is an act whereby one separates himself from the office he holds. — But the office cannot separate itself from itself.  — While it is true Canon 332 §2 speaks of that man as the Roman Pontiff, that is simply because prior to the act of renunciation the substance of the one acting bears that exalted dignity.

So Grant misapplies the principle, The First See is judged by no one, because he failed to notice that the one who resigns is not the See nor the Pontiff, but the man who holds the latter and occupies the former. Otherwise, if we are NOT talking about a papal resignation, then the principle applies to the Pope at all times. So Grant’s argument begins with a fallacy of fact and proceeds to a fallacy praeter rem. Thus it is invalid on two grounds.

Having been defeated on the point of legal interpretation, by my first reply, Grant, next, attempts to argue that the behavior of Pope Benedict XVI after Feb. 28, 2013 manifests his intention and his mind, and thus serves as an interpretation of the act. This is an argument which no canonist would ever make, since behavior is not a juridical act. But even common sense can see that since the Canon requires a Renunciation, and as all good Latinists know, a renutiare is an act which is verbal, not one made by gestures or actions, his argument is also praeter rem, and presupposes a fallacy of not reading the Canon in its precise terms. For the canon says, “If a Roman Pontiff renounce,” not, “If a Roman Pontiff separate himself from his office.”

His next argument is drawn from my published notes on my meeting with Bishop Arrieta. You can read my notes for yourself here. — This means that Grant does read FromRome.Info, even if he is ashamed to admit it. — Well, then, Grant is confused. Because you cannot admit principles and then try to undermine them by personal testimony. Bishop Arrieta and I agreed on many principles, and in my notes I pointed out that my questions regarding where we disagreed were never answered. So Grant is saying that since Bishop Arrieta does not agree with me but refused to give me a reason for his disagreement, which is in accord with any principle of law, that that means that I am wrong and Arrieta is correct. I do not think sane people argue this way, but that is not a valid argument, because it cites no reason.


Next, Grant admits that no one can interpret the Act of renunciation, and then argues that since Barnhardt and I say it means what it says, but Arrieta says it means something else, that clearly Barnhardt and I are wrong. This is the same kind of mental argumentation I see often by those who say Benedict is not the pope. It is called gaslighting, because Grant is insisting on something contrary to the basic laws of language, namely when you explain anything using different words you are interpreting the statement which you are explaining. Ann and I do not do that. Grant and Arrieta do. So they are condemned by the very principles they admit, even if they insist that others view reality in their own distorted manner. This is so like the Left!

Finally, Grant gets into big ontological problems with his assertion that ministry and power flow from the munus and thus to renounce them is to renounce the munus. I guess he cannot understand my Scholastic Question, which was all about the distinction found in all the Scholastics like Saint Thomas Aquinas, that the substance holds all the potentia of the being of a thing, and thus to renounce anything which flows from the substance is not and cannot be a renunciation of the substance, just like when you renounce staying awake and thus fall asleep, you still have the power and being to wake again in the morning. Once again, then, Grant argues against reality itself. What can I say? I do not have to refute him, reality itself does that more eloquently.

As for his assertion that canonists all agree with him, that is gratuitous. I do not know of any canonist in the entire Church who has marshaled an argument for Grant’s position. Not even Bishop Arrieta. All you get in reply is assertions without arguments. And in logic, that means you have conceded that your position is irrational, and thus untrue, unless of course you are an idiot who cannot think or reason, which none of these men are.

There is another error in Grant’s argument, and Mons. Arrieta made the same error: they both hold that the Canon says, “If a Roman Pontiff renounce his office.” But that is not what it says; it says, “If a Roman Pontiff renounce his munus.” Canon 1331 in section 2, n. 4, shows that the Code of Canon Law distinguishes between munus and office. That means that the specific act essential to a papal renunciation does require the renunciation of munus, and that means, that both the liberty and due manifestation required, also regard the renunciation of the munus. This is a very important point, and is the key argument to use against all of Pope Benedict’s opponents. They have to use this fallacious reading, because they can see that the text of the Declaratio is not in conformity with the Canon.

Now I understand why Grant does not want to argue with me directly. I have challenged everyone to a debate, even 3 Pontifical Faculties of Canon Law, no one takes my offer, because they do not want to expose that their position is irrational and not sustained by the principles of law. — However, I grant this to Ryan, he has had the integrity to argue it in public. I respect him for that.

POSTSCRIPT: I have be subsequently informed that these comments by Mr. Grant are found in the comment section of this video.


CREDITS:  The Featured Image is a photo taken by Br. Bugnolo of one of the bas relief in the Basilica of Saint John, here at Rome. The screen shots of Grant’s comments taken from a public forum on Youtube are in the public domain and used according to fair use practice for editorial commentary.

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Grex Vocum — Piazza San Pietro, Feb. 11

FromRome.info publishes an unauthorized Deepl.com translation of this announcement on account of its great interest to all the Church and to Catholics all over the world who may wish to attend. NOTA BENE: This is NOT a secret invitation only media stunt in silence!

The “Grex vocum” Committee

Announces that Tuesday, 11 February 2020

The Seventh anniversary
the Declaration of Pope Benedict XVI

Catholics will gather in St. Peter’s Square in the Vatican

from 11.30 am to 11.58 am

to express their disapproval

for the events of the last 7 years in the Church.

Because it was at that time, 7 years ago, that Pope Benedict XVI read the text which is supposed to be a renunciation of the papacy, but which after an examination of many years proves that it was nothing of the sort.

The hypocrisy of the cardinals is shameful, and the direction the Church is taking is contrary to the will of Jesus Christ. Therefore, in accordance with the right granted to all the faithful in Canon 212, the faithful are invited to express their disapproval by speaking in the Square at that time and making their point of view known. The commission suggests expressions such as

  • We want Pope Benedict!
  • Bring back Pope Benedict!
  • The way you have treated Pope Benedict is shameful!

And other such expressions, as you are inspired to do.

Let this be a true occasion for Catholic public expression, not like the silent protests and gimmicks of other occasions.

The committee asks everyone not to stand together but to stand wherever you like, so that your expression of faith is not understood as a political protest.


Grex Vocum, means flock of voices.

An Editorial of Thanks


Dear Readers of FromRome.Info,

I write to you to express my deep gratitude for your help in launching this news and commentary service from the Eternal City, the only one of its kind which is dedicated here at Rome to upholding the laws of the Church and the rights and prerogatives of Pope Benedict XVI as the only Vicar of Jesus Christ!

Without your help, it would not be possible. Because being a son of Saint Francis I live without anything of my own, so I have no income and no assets. Everything I need is paid for by my benefactors. Even to upgrade this website I had to take a loan.

A lot more can be done for Pope Benedict XVI at Rome, but I cannot do it alone. With your continued help, we can lay the foundation for it getting done:

  1. True Catholics need someone to advocate for them here in the Roman Curia,
  2. Catholics faithful to Pope Benedict, who are growing rapidly in numbers world wide on a daily basis, need to start moving from affirmation of the truth to mobilizing for battle,
  3. The Church of Rome is in a very bad state at every level, so Catholics who are strong in the Faith outside of Rome need to recognize how necessary they are to come to the assistance of this Church, just like countless generations of Catholics have done since the time of the Apostles.
  4. Pope Benedict XVI needs more and more institutions to declare for him, and Catholics who are loyal to Him and to canon law need to expand the Catholic News services which report on what is going on in Rome, so that the truth be known.

Unlike all the other news services that I know of, FromRome.Info stands for all of these things.

Please continue to help me achieve these goals by helping out and spreading the word!

Thank you.

Be assured of my prayers, and May Almighty God and the Immaculate Virgin, Saint Michael and Saint Francis bless you each, one and all!

Br. Alexis Bugnolo


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