A prophet of the end of times. I

Reverend Father Leonardo Castellani

A prophet of the end of times

By Father Juan Carlos Ceriani

Translated from the Spanish by Roberto Hope

Part I

In this year 2001, the twentieth anniversary of the death of Reverend Father Leonardo Castellani, we publish this reflection based on his teaching, with two intentions: give homage to this prophet of the end of times and provide misguided modern man the light of the true Catholic Tradition and of the genuine interpretation of the Prophecies.

The history of the last forty years still keeps mysterious secrets, as it also reveals astonishing facts. An analysis of the current situation in the light of the magisterium of Reverend Father Leonardo Castellani helps us greatly to understand these events and to conjecture about those enigmas.

It is for that reason that we consider the current situation and its ending under the light of the teachings of this prophet of the end of times. His books and articles are what guide us and make us discover the apocalyptic paths which lead to the Heavenly Jerusalem.

Christianity will be profaned

Deluded by the lies of theologians, philosophers, politicians, and economists, modern man seeks a light to guide him. And he will not be able to find it but in the Catholic Tradition and in the prophecies.

The Apocalypse of Saint John, the last of the books making up Sacred Scripture, is a prophecy of the Parousia or the Second Coming of Christ, with everything that announces it and prepares for it.

Jesus Christ must come back soon. And as His return gets nearer, clearer become the prophecies which indicate to us that the Parousia will take place at the climax of the most horrendous religious struggle that the centuries have ever witnessed, at the very apex of the great apostasy and in the most terrible tribulation since the time of the Deluge.

Well, then, also with respect to the interpretation of this prophecy modern man is being misguided by the pseudo-prophets and the bad doctors. And precisely in this pivotal question, Reverend Father Leonardo Castellani stands out as Doctor and Prophet in the midst of the tangled mess of those “brilliant, skillful, and perverse sophists; trumpeters of the Anti- Christ, at the service of the great tide of the century, of the sick times; vainly hopeful worshippers of paradise in this earth to be achieved by man's strength alone” as he defined it himself.

In his commentary on the Apocalypse of Saint John, he admonishes us: “The function of «prophecy» — prophecy in an ample sense, men are capable of speculating on the future —  is necessary for a nation, as much or more than the function of the Priest or the function of the Monarch. If you cast prophecy overboard, you will necessarily fall into a pseudo-prophecy. There is, nowadays, an abundant and very fashionable false apocalyptic literature, which some critics say it «is the literature of the new age» (...) It refers to the so-called science fiction. Another branch of the apocalyptic literature is what we call «nightmare literature». The third branch is made up of the utopian essays about the future, which are plentiful. All of this is prophecy, I mean pseudo-prophecy; sometimes prophets of the Anti-Christ. I don't want to elaborate on this kind of visions which lead the reader to terror or dismay, or else — and these are the least — to euphoric illusions about the future. Most of them are ludicrous, and the demolition of common sense is not the lesser of the evil influence that they irradiate since some of them are almost demented. They set an absurdity as their basis.” (pages 297-298)

So as not to be repetitive in citing quotes or to deviate the reader's attention, we provide an advanced list of the author's works which we will use; quotes we emphasize in italics and remit to the page numbers in the respective publications.

• HACIA LA HISPANIDAD, Cabildo, Buenos Aires, April 23, 1944. We quote as it was published in Las Canciones de Militis, 3d edition, Buenos Aires, Biblioteca Dictio, 1977, page 175.
• EL DERECHO DE GENTES, Cabildo, Buenos Aires, August 11, 1944. We quote as it was published in Decíamos ayer, Buenos Aires, Editorial Sudestada, 1968, page 141.
• SUPER - ESTADO, Cabildo, Buenos Aires, September 7, 1944. We quote as it was published in  Decíamos ayer, Buenos Aires, Editorial Sudestada, 1968, page 167.
• A MODO DE PROLOGO, February 24, 1945, Decíamos ayer, Buenos Aires, Editorial Sudestada, 1968, page 17.
• VISIÓN RELIGIOSA DE LA CRISIS ACTUAL, Dinámica Social, Buenos Aires, September-October de 1951. We quote as it was published.
• In Cristo, ¿vuelve o no vuelve?, 2a edition, Buenos Aires, Editorial Dictio, 1976, page 284.
• UNA RELIGIÓN Y UNA MORAL DE REPUESTO, Dinámica Social, Buenos Aires, November-Dicember, 1957. We quote as it was published in Cristo, ¿vuelve o no vuelve?, 2a edition, Buenos Aires, Biblioteca Dictio, 1976, page 278.
• LOS PAPELES DE BENJAMÍN BENAVIDES, written in 1947. We use the 3d edition, Buenos Aires, Biblioteca Dictio, 1978.
• EL APOKALIPSIS DE SAN JUAN, written in 1963. We use the 4th edition, Buenos Aires, Biblioteca Dictio, 1977. Quotes from this work are few because its thorough reading and reflective study are indispensable and irreplaceable.
• SAN AGUSTÍN Y NOSOTROS, marzo de 1954, Ediciones Jauja, Mendoza, abril de 2000.

The State of the Question

We are at the end of the Counterreform: a historic period is being closed, a period essentially determined by the dissolution of European Christianity due to that great religious, political and social convulsion called the Reformation, or better said Protestantism. After this, a still more terrible conflict will open, the emergence of the last heresy which Belloc describes at the end of his classic book, or God will lead His Church temporarily to a peaceful haven and a great universal triumph as He has done other times (...) The current division of the world is, at bottom not only political but rather religious (Hacia la Hispanidad. Las Canciones de Militis, pages 176-177).

In effect, with admirable clairvoyance, in two articles published in Cabildo in April and August 1944, our author described precisely not only the exact situation in which Christianity was but also the two only possible outcomes:

Two new ideas have made their way through the illusory or rigged foliage of liberal pacifism, and they having been formulated as goals of the coming age, nobody will be able to stop them, nor the possibility is seen of how to avoid the option between them. On the one part, the Judeo-Masonic Super State which would complete the economic superstructure of international capitalism, politically and militarily. On the other part, the free but total alliances among groups of nations having a spiritual affinity, as it was in Medieval Christendom, or in the always dreamed Catholic Empire partially carried out by Spain in America, as it had been before by Charlemagne or Charles the Fifth. (El derecho de gentes. Decíamos ayer, page 143).

But at the same time, he forewarned us about the danger of that Judeo-Masonic Super State being presented as a third alternative, masqued by the figure of a New Christendom or Ecumenic Restoration, resulting from a falsified Christianity. 

The European Federation project is simply the shadow of the Roman Empire, which Europe is powerless to forget, with the dream of Christ's Kingdom, which Europe needs in order to live,  which has been whisked away and falsified, and is being parasitized by these cunning freemasons and delirious protestants. Except that, when Europe dreams of a Federation, it dreams of a natural thing which has existed before; but when the Yankee preaches to us the Super State, it hatches something which is anti-natural and which has never existed. Nor will it ever exist, as we believe. It is nowadays, however, an idea in motion, a sign of the times. In reality, now, after two terrible world wars it has gotten nearer; and all seems to indicate that it will not be stopped and that, sooner or later it will be carried out, with Christ or against Christ. It is one of the ideals of the modern world (...) The severity and cruelty of modern total wars make the World grieve for a substitute for ancient Christianity, kind of natural and religious federation of Medieval Europe, definitely broken by the so-called Reformation (...) But this new Christianity, which is being foisted upon us in the name of Protestant goddess Democracy, has all the appearance of a Counter-Christendom; that is, it looks like its Mother, the pseudo-Reformation.  (Super - Estado. Decíamos ayer, pages 167-170).

In the present age it will not be the Church, by means of a triumph of the spirit of the Gospel, but Satan, by means of a triumph of the spirit of apostasy, which has to achieve a total pacification (though perverse, apparent and brief) and a Kingdom which will comprise all nations, since the messianic Kingdom of Christ shall be preceded by the apostate kingdom of the Anti-Christ. The great apostasy seems to be taking shape in the world because the impulsions of the heresy have at last acquired a cosmic mass.   (A modo de Prólogo. Decíamos ayer, page 27).

The Superman is about to be born, along with the Superfederation of all nations of Earth into a single one, and the total palingenesis of the visible Universe, by work of Modern Science. This idea or image or myth is in the scene, and one stumbles with it everywhere, in an implicit or an explicit form, pure or applied, in the form of an argument or of a spectacle, with the most sublime or most idiotic variations. Indeed, this image of the Unity, i.e. of the UN or UNESCO, has now a religious value. It even has its great religious theoretician, and its theologian or prophet: Father Teilhard de Chardin (...) The focal point of its speculation is none other than the triumphant unification of the Universe, in which direction, according to him, nations run infallibly under the formidable attraction of a “Universal Christ” which immanently absorbs the Universe towards him, because it is incarnated in him since its creation and is its own vital elan (...) Teilhard is certain that the great merger of peoples into one nation and of the natural coming of the Ecumenic Restoration. The religious enthusiasm, patheticness and impetus with which Teilhard de Chardin animates this essential synthesis of all modern, and even ancient, heterodoxies is something very noticeable. It is sickening to read him; but it illustrates, at least a theologian, greatly. (Visión religiosa de la crisis actual. Cristo, ¿vuelve o no vuelve?, pages 288-289).

The World wants to be united, but the World cannot unite itself but only around a false religion. Either, nations draw back on themselves in hostile nationalisms (nationalist positions that have been superseded) or else they unite nefariously with the bond of a new religion, a falsified Christianity, which will naturally hate the authentic one to death. Only religion can create supranational bonds. (Los papeles de Benjamín Benavides, page 292).

Let us keep in mind that the most recent of these texts dates from 1951. What illumination to see the beginning of the current apostasy and how much courage to raise such warnings in 1941 or 1947, the peak of the apogee of Pius XII's pontificate!


(to be continued)