Tag Archives: Msgr. Mario Oliveri

Lenga & Oliveri were threatened to resign as Bishops

by Br. Alexis Bugnolo

BREAKING — FromRome.Info has received testimony from an insider who confirms that 2 Catholic Bishops were forced to resign from their sees by threats of defamation and scandal. Here is our report.

Archbishop Lenga of Karaganda, Kazakhstan

Archbishop John Pawel Lenga, was appointed Bishop of Karaganda, Kazakstan by Pope John Paul II on July 7, 1999.  He had previously been the titular Bishop of Araba, since April 13, 1991, when he was named by the same Polish Pope as Apostolic Administrator of the region.  In merit of his faithful service, Pope John Paul II, on May 17, 2003 raised him to the personal dignity of an Archbishop.

But forces of the ecclesiastical mafia could not suffer that such a Catholic man be an Bishop. So they conspired to force his resignation in violation of canon 188, by insisting that he resign for reasons of health — when he was perfectly healthy — or else they would start a campaign of slander and calumny to destroy his reputation.  He was told to resign by Cardinal Marc Ouellet, Prefecct of the Congregation of Bishops, or else!

After talking with the other clergy of Kazakstan, Bishop Lenga to avoid the scandal to the Church accepted on Feb. 5, 2011, though under duress canon 188 would make his renunciation invalid in law.

He appealed to Pope Benedict XVI against his enemies by writing him a letter. He never received a response. It is strongly believed that the sole reason was that the personal secretary of Pope Benedict at the time, Father Gänswein, had intercepted the letter and made it disappear. Gänswein was exposed as an agent of the Lavender Mafia from the time Pope Benedict XVI was elected in several reports in the Italian Press in January of this year, notably through the personal testimony of Archbishop Viganò.

Bishop Mario Oliveri of Albenga-Imperia

Mons. Maro Oliveri was similarly coerced to resign. Hated by Cardinal Bertone, from the time that Bertone was Archbishop of Genoa, he was the target of a long campaign to get him removed from power.

Made bishop of the diocese of Albenga-Imperia, Italy, on the French border, in the foothills of the Maritime Alps, by Pope John Paul II, on Oct. 6, 1990, he served faithfully and with a good reputation from all but the local Freemasons for more than 25 years.

But called to Rome in the spring of 2016, he was told that his letter of resignation would be accepted in the fall of that year. He was amazed, saying that he has submitted no such letter of resignation. In response he was told that if he refused to resign a campaign of scandalous incriminations would be launched against him.

In fact, he local press that summer published information about the immoral behavior of priests of the diocese, whom the Bishop had attempted to correct without success. Our sources indicate that his dismissal was obtained by Cardinal Bertone from retirement as a last act of vendetta.


Here are two cases of Bishops being forced to resign by intimidations and threats. Two resignations which are arguably invalid in law, since canon 188 makes all renunciations of office invalid if they were obtained by the application of unjust coercion.

The motives alleged for the demands to resign were that these bishops were too catholic. The Lavender Mafia wanted them out.

If one still thinks that Pope Benedict XVI certain could not have been forced similarly to resign, there is nothing they can argue against these facts, according to the Latin adage:  contra factum non valet argumentum.

One of the suspected motives for forcing bishops to resign is simony: the scandalous trafficking in the sale of episcopal appointments by high members of the Italian Hierarchy, who sell their influence to get those who pay 200,000 euros or more for the favor. It is reported to FromRome.Info that Pope Benedict XVI disciplined at least one Italian Cardinal for this scandalous activity: an activity which, in general, in lending it self to the corrupt desire to increase profits, inclines to demanding the early retirement of bishops who can be plied by threats or incentives, to make the way open to the sale of offices. FromRome.Info, however, has no information that such a simonaical trade played any part in the forced resignations of Lenga or Olivieri.


CREDITS: The Featured Image of Cardinal Ouellet shows him dresses as a member of the Order of Vasco Nunez de Balboa, and is used here in accord with a Creative Comments Share-Alike 3.0 license unported, as described here.

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Dogma’s Terrible or Radiant Tomorrow

A Book Review of Enrico Maria Radaelli’s book, Il Domani Terribile o Radioso? del Dogma. 261 pp., Edizione Pro Manuscripto, Aurea Domus, 2013. Italian. 35€ (to acquire seen End of Article)



To those in the English-speaking world, the name Enrico Maria Radaelli is not a familiar one.  Therefore, some introduction is necessary.

One of the most famous Italian philosophers of the last century was Romano Amerio.  Born in Lugano, Italy on January 17, 1905, he graduated with a degree in Philosophy from the Università Cattolica di Milano in 1927, and again in Classical Philology in 1934.  He taught Latin and Greek and Philosophy from 1928 to 1970 in the Cantonal High-school of Lugano.

AmerioHis intellectual acumen and loyalty to the faith was such, that he was a consultor for Msgr. Angelo Giuseppe Jelmini, Apostolic Administrator of Lugano, Switzerland, from 1935-1968 A.D..*

Amerio, was a Catholic intellectual with a mind ennobled by the faith.  His criticism of the events of the Council was founded, not upon his personal sentiments, but upon his adhesion to the Magisterium of Bl. Pope Pius IX (Quanta Cura) who condemned masonic-liberalism, of Pope St. Pius X (Lamentabile Sane Exitu), who condemned modernism, and of Venerable Pope Pius XII (Human Generis), who condemned neo-modernism.

Cast aside by the progressivist movement in Italian ecclesiastical circles during the pontificates of Paul VI, John Paul I and John Paul II, he was “rehabilitated” as a thinker of note, during the pontificate of Benedict XVI, by no less than the widely influential but very liberal, Jesuit journal, La Civiltà Cattolica, in 2007.

His most famous book, is easily recognized by many in the English-speaking world was  Iota unum (1985), the subtitle of which in Italian translates, A Study in the variations in the Catholic Church in the 20th Century.  In it, by means of a philosophical analysis of the relations between Truth and Life, Amerio strongly criticized the destabilizing changes introduced into ecclesial life by the means adopted to implement the reforms advocated by the documents of the Vatican Council.

When, at the close of his life, Amerio, by then half-blind, sought someone to help him publish the sequal to Iota unum, Stat Veritas (which was published only postumously in 1996), he sought the assitance of Enrico Radaelli.

Enrico Maria Radaelli, the author

Dr. Enrico M. RadaelliLike Amerio, Radaelli is a philosopher in the tradition of St. Thomas, though the latter has devoted his studies in particular to the relations between Truth and Beauty.  Professor of Aestetic Philosophy, and Director of the Dept. of Æstetic Philosophy at the Associazione Internazionale “Sensus communis” (Rome), he collaborated in the chair dedicated to the Philosophy of the Conscience:  Antonio Livi, at the Pontifical Lateran University.  He is the editor of the Opera Omnia of Romano Amerio, and has published several articles in L’Osservatore Romano on the relations of Beauty and Sacred Art. (for a complete list of his publications, see his website).

Il Domani Terribile o Radioso? di Dogma, the Book

Radaelli’s book is prefaced by the English Philosopher Roger Scruton, and by commendatory letters from the Most. Rev. Mario Oliveri, Bishop of Albenga, Italy, Alessandro Gnocchi, Mario Palmaro, and Msgr. Brunero Gherardini, one of the most prestigious Roman theologians of the last 40 years.

You can read Gherardini’s introduction to Radaelli’s book, in an unofficial English translation at http://centreleonardboyle.com/Radaelli.html

Having myself labored for the last decade on an English translation of Bonaventure’s Commentaries on the Sentences of Lombard, I found Radaelli’s book to be a delightful and yet, extremely profound meditation on the nature of Holy Mother Church.

Though a philosopher, Radaelli has recaptured, in my opinion, the ethos of the theology of the High Middle Ages, by his philosophical analysis of what the Church is and must be.

For Radaelli it is not insignificant, but absolutely essential, to Her Nature, to be a spouse, and Her relationship with Her Creator and Redeemer, Christ Jesus, characterizes every aspect of Her being, whether that of the primum esse (the first act, in which essence and existence conjoin) or that of secundum esse (the second act, in which all that is implicit in the first act, is manifested).

As the immaculate Spouse of Him who is the one Master of All, Radaelli argues throughout that it is the inherent and perennial quality of Holy Mother Church to speak in dogmatic language, and that this constitutes the fundament of the beauty of that form of language which is proper to Her.

The scope of the book is to seek an approach to the problem of the interpretation of the Second Vatican Council which would go to the roots of its novelty and explain in principle the necessary consequences of the effects its implementation.

He calls his approach a metaphysical one, or more exactly an estetical one, in the metaphysical sense.  In this analysis, he begins and returns, in a cyclical movement from the transcendentals of being, the good, the true and the beautiful; remarking that the modern habit among intellectuals of glossing over the third transcendental of being, has had a profoundly negative effect on their ability to appreciate the first two.

For Radaelli, as for any philosopher or theologian in the Scholastic tradition, there is no divorcing of the consideration of the transcendentals of being, without dire consequences in the development of human thought, action, or societal organization.

It is for this reason, that the beauty of the Church’s own proper and obligatory manner of speaking, must be a dogmatic one.  Form for Radaelli is the both the language of substance and the substance of language; and hence the form of language both reflects and molds the substance of those who employ it.

From this profound metaphysical principle, Radaelli draws out the deleterious effects which necessarily must follow, if the Church would abandon Her unique, perennial and exclusive devotion to dogmatic language.  And having expounded upon this, he applies his considerations to the documents of the Second Vatican Council, considering them in the light of the effect of the implementation of the reforms as that implementation was enacted and conceived by those who formed their minds and judgements upon an a-critical reading of the documents.

Finally, Radaelli closes his book with an impassioned admonition to the Sacred Hierarchy: if the Church does not return to speaking dogmatically, She will in short time cease to exist in the hearts and minds of men. The “wooden” language of the Council, as Radaelli characterizes it, is one deprived of beauty, and hence of vivifying, truth. A dead thing, which when implemented, must necessarily include some destructive effect in the Church, founded by and wed to Life Himself.

In my opinion, with Il Domani Terribile o Radioso? del Dogma, Radaelli has made the most significant contribution to Ecclesiology in the 21st century, and has mapped out intellectually, the road to resolve all the conflict which the implementation of the Second Vatican Council has been the occasion for engendering in the Church universal.  Radaelli has made an eloquent argument which can serve well both theologians and members of the Hierarchy and Roman Curia in their work of reconciling faith and reason, and ecclesiastical discipline with faith.

The book is a delightful read; uniquely coherent to its own principles, in that it is printed in a form equated to the golden dimension of proportions, famously employed by artists and architects of the ancient world, and rediscovered in the Renaissance. While reading its pages you will taste and hear intellectually the conviviality of faith and reason and how beautiful indeed is their marriage in the mind of one of Italy’s pre-eminent Thomistic philosophers.

Finally, The book is served by a very useful index of persons and places, and a list of Radaelli’s other published works.


To acquire a copy of this book: Goto Hoepli Bookstore, Coletti Bookstore, or Ebay Italy


* Many thanks to Enrico Raedelli, for his help in correcting the historical error, found in the online biography, regarding Amerio’s participation at the Council. He was not a peritus, but was a consultor to Msgr. Jelmini. Also, he was never officially condemned, and so “rehabilitated” is only used above, in the sense of being un-blacklisted by the liberal, ecclesiastical press.

Finally, I am honored, that Raedelli, on his own initiative, posted an Italian translation of this review at his own website. You may click here to read it. Thank you, Doctor!