The triumph of Luciferianism at Vatican II
‘The cult of man’—its roots in Enlightenment philosophy, Freemasonry, Luciferianism, and its triumph at Vatican II.
‘The cult of man’—its roots in Enlightenment philosophy, Freemasonry, Luciferianism, and its triumph at Vatican II.
Introduction
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In a recent piece, we alleged that Vatican II’s doctrine of religious liberty not only extends to Satanists, but that both this doctrine and Vatican II itself are Luciferian in nature.
In this article, we’re going to make good on this latter claim, building and expanding on an earlier treatment of this subject.
Contents
THE MEANING OF THE NAME ‘LUCIFER’
THE ENLIGHTENMENT AS PHILOSOPHICAL MOVEMENT
LUCIFER AS THE PROMETHEAN MASCOT OF THE ENLIGHTENMENT
THE RELIGION OF THE ENLIGHTENMENT: FREEMASONRY
THE BRINGING OF NEW LIGHT IN FREEMASONRY
THE GOALS OF THIS ENLIGHTENMENT ‘RELIGION’
THE FULFILMENT OF THESE GOALS AT VATICAN II
RELIGIOUS LIBERTY AS LUCIFERIAN INVERSION
CONCLUSION: FRUITS OF THIS FULFILMENT
The meaning of the name ‘Lucifer’
“Lucifer” is a Latin word meaning “light bearer” or “morning star.” It is a translation of the Hebrew word “Hêlêl,” which has the additional connotation of “shining one.”
It is often applied to the planet Venus, which is visible before dawn (as well as at sunset). It appears in this context in the hymns of the Roman breviary on several occasions—for example:
Aeterne rerum conditor (Lauds on Sundays)
Hoc excitatus lucifer
Solvit polum caligine:
Hoc omnis erronum cohors
Viam nocendi deserit.Roused at the note, the morning star
Heaven's dusky veil uplifts afar:
Night's vagrant bands no longer roam,
But from their dark ways hie them home.1
Aeterne coeli gloria (Lauds on Fridays)
Ortus refulget lucifer,
Praeitque solem nuntius:
Cadunt tenebrae noctium:
Lux sancta nos illuminet.The morning star fades from the sky,
The sun breaks forth; night's shadows fly:
O Thou, true Light, upon us shine:
Our darkness turn to light divine.(The same verse appears in Tu, Trinitatis Unitas, at Lauds on Most Holy Trinity)
Dum nocte pulsa lucifer (Feast of St Venantius)
Dum nocte pulsa lucifer
Diem propinquam nuntiat,
Nobis refert Venantius
Lucis beatae munera.The golden star of morn
Is climbing in the sky;
The birthday of Venantius
Awakes the Church to joy.
The name is applied to Christ in the Exsultet on Holy Saturday:
Flammas eius lucifer matutinus inveniat: ille, inquam, lucifer, qui nescit occasum. Christus Filius tuus, qui, regressus ab inferis, humano generi serenus illexit, et tecum vivit et regnat in sæcula sæculorum.
May this flame be found still burning by the Morning Star: the one Morning Star who never sets, Christ thy Son, who, coming back from death's domain, has shed his peaceful light on humanity, and lives and reigns for ever and ever.
“Lucifer” was itself a given name in previous times, including of the fourth-century bishop, Lucifer of Cagliari. This person is sometimes referred to as a saint, even though he appears to have been a problematic figure who may not even have died a Catholic. The Catholic Encyclopaedia refers to his followers as a schismatic sect,2 and he is not listed as a saint in The Roman Martyrology, Butler’s Lives of the Saints or Guéranger’s The Liturgical Year.
The word is used in the “astronomical sense” in the Vulgate, the traditional Latin translation of Holy Scripture, in Job,3 the Psalms,4 and the second epistle of St Peter.5 There are other references to the “morning star” throughout the Scriptures which use a different word (for example, in Apoc. 22.16).
However, the most famous appearance of the word in Scripture, and the source of its application to Satan by Christian tradition, is in the condemnation of Nabuchodonosor, the king of Babylon.
Thou shalt take up this parable against the king of Babylon, and shalt say: […]
How art thou fallen from heaven, O Lucifer, who didst rise in the morning? how art thou fallen to the earth, that didst wound the nations?
And thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the height of the clouds, I will be like the most High.
But yet thou shalt be brought down to hell, into the depth of the pit. (14.4, 12-15).
It is from this text that the association between Satan and Lucifer arose—perhaps inspired by Our Lord’s words in the Gospel of St Luke:
I saw Satan like lightning falling from heaven. (Luke 10.18)
It may also have been inspired by St Paul saying that “Satan himself transformeth himself into an angel of light,” in order to deceive mankind—just as “false apostles” were “transforming themselves into the apostles of Christ” at the time (2 Cor. 11.13-4).
While “Lucifer” is sometimes imagined to be Satan’s name prior to his fall, it also appears to be an ironic reference to his deceitfulness, particularly in the Garden of Eden. It is in this episode, when Satan slanders God as a tyrant and claims to offer mankind light, knowledge, liberty and equality with God, that his deceptive claim to be the bringer of light is at its clearest:
For God doth know that in what day soever you shall eat thereof, your eyes shall be opened: and you shall be as Gods, knowing good and evil. (Gen. 3.5)
The Enlightenment as a philosophical movement
The connotation of Lucifer as the bringer of light to mankind is crucial in understanding the Enlightenment philosophy and politics of the last few centuries, and the ecclesiastical landscape of the last few decades.
Since the 18th century, the West has been living in a world of Enlightenment revolution. The presuppositions of this philosophical movement have progressively become the defaults of our society, to the point at which they dominate.
They include the French Revolution’s classic trio of liberty, equality, and fraternity, understood in a naturalistic sense and presuming to make man independent of God and his Church.
The idea of religious liberty—itself a denial of the first commandment—and the independence of the state from the Church grew out of such ideas. Along with this false liberty, condemned by the Church on many occasions, came the denial that individuals and states had duties towards God and the true Church, and that this Church was unique among religious bodies and sovereign in its sphere. We shall address the Luciferian nature of this idea below.
These Enlightenment and revolutionary ideals include rationalism—a presumption that there is no knowledge possible outside of what is available to natural human reason. They include also the sovereignty of nature over supernature, of individual licence over authority, and a general philosophical scepticism when it comes to epistemology and the knowability of divine revelation.
They also include a rejection of the anciens regimes, the older orders of Church, Throne and Patriarchy—against which the Enlightenment revolutions rebelled.
The importance of “light” to this intellectual rebellion against God is clear from the name “enlightenment.” This is why what Catholics might call “the ages of Faith” are called, under the influence of the Enlightenment, “the dark ages.”
Lucifer as the Promethean mascot of the Enlightenment
We can understand the role of Lucifer in the Enlightenment by comparing him with the figure of Prometheus.
In ancient Greek mythology, Prometheus was a Titan who defied the gods of Olympus by stealing fire and giving it to mankind. For this, he was bound to a rock and condemned to have his liver devoured daily by an eagle. In Romantic literature, he became a tragic hero—a bringer of light and knowledge, unjustly punished for empowering mankind.
It is in this Promethean mould that modern philosophy has recast the figure of Lucifer. Just as Prometheus brought fire, Lucifer is presented as bringing light; and just as Prometheus defied Olympus for mankind, Lucifer is presented as defying Heaven for mankind.
Thus Lucifer’s name ceases to be an ironic reference to the deceitful promise of light and knowledge. In effect, his claims to bring us light and knowledge become treated as credible. He becomes symbolic of the ideals which undergird modernity: liberty from God, the exaltation of reason over revelation, and the promise of a new order built not on grace, but on human pride.
In this way, Lucifer becomes a mascot of the Enlightenment, the Revolution and the Romantic movement which grew out of them. He is reimagined along benevolent and Milton-inspired lines as a radiant emblem of liberty, equality, and fraternity.
John Milton himself was a republican and a revolutionary, and it is notorious that the figure of Satan in Paradise Lost is portrayed—perhaps in spite of Milton’s intentions—as at least ambivalent, if not as a sympathetic and inspiring proto-republican, against what the devil perceived as the “tyrannical” monarchy of God.6
These ideas were taken up by the Romantic poet and artist William Blake, who produced illustrations of Paradise Lost according to this theme, as well as inventing his own mythology along gnostic lines. Siobhan Lyons states:
The Devil in Romantic literature and poetry became a figure of insight and necessary rebellion, being seen as a tragic, heroic figure. Moreover, in various Romantic works, the Devil incorporates the basic theme of human desire, as epitomized in the works of William Blake, Percy Shelley, and Lord Byron, all of whom perceived Satan as their hero. […]
The Devil in Romanticism, far from being the personification of evil, is instead posited as an essential, if not experimental, figure of human psychology.7
Although the Romantic movement was in some ways a rebellion against aspects of the Enlightenment, its leading figures were united in many of its presuppositions and goals.
The nineteenth century freethinker Moses Harman, whose Kansas-based journal was titled Lucifer, expressed all this with great clarity.
The title was selected, stated Harman, because it expressed the paper's mission. Lucifer, the name given the morning star by the people of the ancient world, served as the symbol of the publication and represented the ushering in of a new day.
He declared that freethinkers had sought to redeem and glorify the name Lucifer while theologians cursed him as the prince of the fallen angels. Harman suggested that Lucifer would take on the role of an educator. “The god of the Bible doomed mankind to perpetual ignorance,” wrote Harman, “and [people] would never have known Good from Evil if Lucifer had not told them how to become as wise as the gods themselves.”8
The “community organiser” Saul Alinsky included the following presentation of Lucifer in his book Rules for Radicals:
Lest we forget at least an over-the-shoulder acknowledgment to the very first radical: from all our legends, mythology, and history (and who is to know where mythology leaves off and history begins or which is which), the first radical known to man who rebelled against the establishment and did it so effectively that he at least won his own kingdom—Lucifer.9
This is how the advocates of these “values” of the Enlightenment and its revolutions frame their work. They profess to have discovered that the Serpent was telling the truth in the Garden of Eden, and really does wish to bear light to mankind.
As well as constituting the predominant ideology of modern society, these Enlightenment/Romantic values are also expressed by the more prominent Satanist groups today. These groups claim not to believe in a personal devil, professing to pursue merely naturalistic values, and presenting Satan as a literary figure standing for the same Enlightenment ideas already mentioned: religious liberty, “reproductive rights,” the separation of church and state, and rebellion against authority.
Many such satanists may well mean what they say here. However, they will find out in the next life (if not in this life) that one does not engage in “live-action role play” with the Devil, even for political purposes.
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In the rest of this article:
THE RELIGION OF THE ENLIGHTENMENT: FREEMASONRY
THE BRINGING OF NEW LIGHT IN FREEMASONRY
THE GOALS OF THIS ENLIGHTENMENT ‘RELIGION’
THE FULFILMENT OF THESE GOALS AT VATICAN II
RELIGIOUS LIBERTY AS LUCIFERIAN INVERSION
CONCLUSION: FRUITS OF THIS FULFILMENT
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