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AA-1025: Planting the Seeds

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In1972, Marie Carré, a French nurse and convert to the Catholic faith, published the memoirs of a patient who died in her emergency room. A victim of an automobile accident, he arrived with no identification whatsoever. In an effort to discover his identity, she examined a manuscript found with him. Her life was never to be the same.

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Carré chose to call the man "Michael."

I called him Michael, because this Archangel often helped me. This Latin word Michael consoled me for having to listen in our new religious ceremonies—as noisy as our streets, our stadiums and our radios—to all those new words to which was added the adjective vernacular to impress and silence us. (1)

The journal contained a detailed plan for the destruction of the Catholic Church. It began, "I am the man without a name, the man without a family, without a country and without a heritage."

The title of Carré's book, "AA-1025" is named after Michael's identification number, signifying that he was the 1,025th Communist planted in the seminary. All this happened in the 40s and 50s—just in time for the Second Vatican Council.

In 1943, after completing six years of studying Party doctrine and languages, Michael met with a man whom he referred to only as "the Uncle." The Uncle made Michael an offer that he could not refuse. "I'm now going to send you to practice a militant and international atheism," he told Michael. "You will have to fight all religions, but principally the Catholic, which is better organized. To do so, you will enter a seminary and become a Roman Catholic priest." (2)

While in the seminary, Michael worked diligently to develop ways to destroy the Catholic Church—not with a direct frontal attack, but hidden in the shadows. "I would particularly never lose sight of the fact that persecutions only make martyrs of whom Catholics have had reason to say that they are the seed of Christians. Therefore, no martyrs." (3)

When the Vatican II indoctrination began in the schools, children were given song books to introduce singing during Mass. Immediately, the humanist agenda kicked in, promoting songs with a Protestant tone that focused more on loving one's neighbor than praising God. The first song they were taught: "Where Charity and Love Prevail."

From that time on, instead of being proud of their faith, Catholics everywhere were made to feel guilty for being Catholic. This was the very root of the ecumenical movement.

At the mention of this sacrosanct word charity, we can inoculate them with any kind of remorse. And remorse is always a state of lowered resistance. (4)

Always drive minds toward a greater charity, a larger fraternity. Never talk about God, but about the greatness of man. Bit by bit, transform the language and the attitude of mind. Man must occupy the first place. Cultivate confidence in man, who will prove his own greatness by founding the Universal Church in which all good wills shall melt together. (5)

In the late 60s, religious began discarding their garb en masse.

Priests appeared in lay clothing to "blend in with the crowd," almost as if ashamed of being a religious.

Nuns donned habits shortened to the knee and, for the first time in history, exposed their hair (a symbol of vanity for women). Ultimately, any indication of a habit disappeared and one could no longer distinguish between a nun and his or her grandmother.

It seemed to me that the cassock spoke a mute but oh so eloquent language! All the cassocks were saying, to believers as well as to indifferent people, that the man thus veiled had given himself to an invisible God whom he pretended was all-powerful.

I had more difficulty in understanding the birth of a vocation in young boys. This birth was so simple that I could hardly believe it to be true. But, it does seem that when young boys, between 4 and 10 years old, know a sympathetic priest, they have a desire to imitate him.

And then and there I understood my hatred for the cassock—because those young boys would not have felt the real or imaginary power of the priest if he did not signalize himself by a life difference from that of others.

The costume was one of these differences, and we can even say that the costume forever proclaimed all the doctrine of the man who wore it.

The cassock was for me like a marriage between God, described as all-powerful, and these men, manifesting at their every step their gift and separation. (6)

In the process of turning their backs on God, priests began to say Mass at a table instead of the altar, mirroring Protestant liturgies.Where once the people were mystically drawn to the crucifix (God) through the priest, he now "ran interference" between the people and the Tabernacle distracting them through his personal interaction with them, instead.

I also prophesied (and we were then in 1940) the disappearance of altars, replaced by a completely bare table, and also of all the crucifixes, in order that Christ be considered as a man, not as a God. I insisted that Mass be only a community meal, to which all would be invited, even unbelievers.

When this idea will have sufficiently progressed, we will suggest the possibility of abandoning the high altar and of replacing it by a small table, completely bare, where the priest will stand facing the people.

One of the biggest thorns in the Protestant side is Our Blessed Mother. Shamefully, Catholics cower to Protestant accusations that they worship her. Movies such as "The DaVinci Code" wage war on her celibacy and attempt to drag Christ down into the gutter of fornication.

At that time, I showed great energy in destroying the Marian cult. I insisted greatly upon the difficulty that Catholics and the Orthodox caused Protestants by keeping up their numerous devotions to the Virgin Mary. I pointed out that the dear Separated Brethren were more logical and wiser. (8)

There was once a time when one could attend Mass anywhere in the world and it would be the same. The lame excuse that the use of Latin was confusing for people was just another tool to place the focus on the people and their "needs."

Catholics before Vatican II (and Sedevacantists, now) have no problem following the Mass in Latin with their missals. Most understand every word that the priest is saying. Again, focus is on the people.

In order to destroy all sacredness in the worship, the priest will be invited to say the whole Mass in the vernacular and especially to recite the words of the Consecration as a narration—which they are in reality. He must not, above all, pronounce the following words: "This is my Body, this is my Blood," as if he really took the place of Christ who pronounced them. (9)

During the Reign of Pius XII (just before Vatican II), the sacrament of penance was used more widely than at any other time in the period of the Church. By 1968, Catholics were abandoning the sacrament in droves.

In the early 1970s, parishes began delaying a child's first confession until fourth grade because it may be "psychologically disturbing to young children."

Give me a break.

This is a tactic to erase the impurity of sin and the sanctity of the Blessed Sacrament. It erodes the idea that we must be sinless (or in sanctifying grace) to come before God. Allowing a child to receive the Blessed Sacrament in a state of sin denigrates the supernatural, God-centered aspect of Communion.

As for the Sacrament called Penance, it would be replaced by a community ceremony, which will only be an examination of conscience directed by a well-trained priest, all of which would be followed by a general absolution as in some Protestant Churches.

The motives for contrition will be only the lack of justice toward others. We will have to convince all that the Christian is a man who has confidence in man.

God will not be mentioned in this ceremony, which will not be called a Sacrament anymore (because this word must also disappear from the vocabulary). (9)

Both the form and matter of the Sacrament of the Eucharist have been changed to the extent that transubstantiation no longer takes place. In addition, many "priests" in the Novus Order were improperly ordained and are incapable of validly conferring the sacrament.

All that made this ceremony look like a sacrifice should, little by little, be suppressed. The whole ceremony should represent only a common meal, as among Protestants.

"We bring here this bread made by the hand of man and which must serve as food for men." Anyway, the words which tend to present this ceremony as sacred must be suppressed. I will give only one example: In the old Mass, we have always said: "Jesus took bread in His Holy and Venerable Hands." The word "Holy" must disappear from our vocabulary. We will not mention "Holy and Venerable Hands," we will say instead, "He took bread, blessed it, etc." (11)

Very soon, the Host will be laid in the hand in order that all notion of the Sacred be erased.

Moreover the faithful will have to break themselves of the habit of kneeling and this will be absolutely forbidden when receiving Communion. (12)

The title "extreme unction" was changed to the "sacrament of the sick," altering the purpose of the sacrament from a preparation for death to a healing service. This, again, detracts from the idea of sin and the need to be in sanctifying grace before entering heaven.
As for the Sacrament of Extreme-Unction, we will have to find another word for it. It will not be possible to suppress it at the very outset of our reform, since it concerns the very sick. Such a measure would not be popular, but we will have to see to it that the notions of eternal life, judgment, Heaven, Purgatory or Hell be replaced by the sole desire to be cured.

The final pieces of the puzzle are falling into place. A Communist pope and a Communist Traitor-in-Chief have taken their positions to finalize world domination by the sick sociopaths known as the New World Order.

Vatican II had nothing to do with religion; it had everything to do with the NWO."Michael," himself, states in his memoirs that the biggest threat to worldwide Communism was the Catholics because theirs was a formidable strength based on faith. The Ecumenist movement was set into motion to water down that faith until it was indistinguishable from Protestantism.

You must drive into the head of men, and particularly into the head of Churchmen, to search for, at any price, a universal religion into which all churches would be melded together. So that this idea could take form and life, we must inculcate in pious people, especially Roman Catholics, a feeling of guilt concerning the unique truth in which they pretend to live. (13)

Mass attendance has dropped drastically since the Second Vatican Council. (All statistics are taken from "Tumultuous Times," (14) Part II, Section E and contain data up through 2004.)

Australia: mass attendance dropped from 50 percent to 17 percent.

Quebec: less than 10 percent of the Catholics in Quebec attend Mass regularly, compared to 90 percent in the 80s.

Latin America (home of the Jesuits and Jorge Bergoglio): 12,000 people leave the faith every day; only 24 percent of Argentina's reported 84-percent Catholic population attend Mass weekly.

Ireland: more than 90 percent of the population attended weekly Mass in the 1970s; by 1998 the number had dropped to 60 percent.

Holland and Belgium: Mass attendance is around 3 percent.

Italy: 23 percent of Italians attend Mass regularly.

Spain: more than 40 percent go to church only for weddings, funerals or other special occasions.

Happily, since then we have found the astuteness—which consists in hiding behind the "Spirit of the Council"—to launch all kinds of thrilling innovations. This expression, "Spirit of the Council," has become for me a master-trump.

But it will be only at Vatican III that I will be able to present myself with hammer and nails, not to nail God on His Cross, but rather to nail Him in His coffin. (15)


(1) Carré, Marie, "AA-1025: the Memoirs of an Anti-Apostle," Illinois: Tan Books, 1991, p. xiii.
(2) Ibid., p. 10.
(3) Ibid., p. 13.
(4) Ibid., p. 23.
(5) Ibid., p. 34.
(6) Ibid., p. 43.
(7) Ibid., p. 109.
(8) Ibid., p. 78.
(9) Ibid., p. 112.
(10) Ibid., p. 103.
(11) Ibid., p. 113.
(12) Ibid., p. 111.
(13) Ibid., p. 17.
(15) Carré, p. 134.