The VaticanNews portal (November 12, 2025) reports that the Dicastery for the Doctrine of the Faith (DDF), under Cardinal Victor Manuel “Tucho” Fernández and with the approval of antipope “Leo XIV” (Robert Prevost), has definitively declared the alleged 1970s Dozulé apparitions as “not supernatural in origin.” This judgment confirms earlier diocesan skepticism about the messages given to Madeleine Aumont, which demanded construction of a 738-meter “Glorious Cross” promising automatic salvation to pilgrims.
Naturalization of the Supernatural: Conciliar Sect’s Inversion of Discernment Criteria
The DDF’s reasoning reveals the conciliar sect’s doctrinal collapse. When it states that “the Cross does not need 738 meters of steel or concrete to be recognized” and reduces salvific efficacy to “every time a soul converts,” it substitutes sacramental theology with psychological subjectivism. This directly contradicts the dogmatic teaching of Trent (Session VII, Can. 6) that grace is conferred ex opere operato through valid sacraments, not through emotional experiences or architectural spectacles.
Pius XI’s encyclical Quas Primas (1925) condemned such naturalism: “When God and Jesus Christ are removed from laws and states… the foundations of authority are destroyed.” Yet the DDF operates within precisely this framework—judging supernatural phenomena through sociological metrics (“fanatical propaganda,” “collection of funds“) rather than theological principles. The 1917 Code of Canon Law (Canon 1399 §5) mandated automatic excommunication for those fabricating revelations, yet the DDF treats Dozulé as a mere administrative matter.
Structural Apostasy: Conciliar Sect’s Self-Refuting Authority
Cardinal Fernández’s letter admits the apparition messages contained “expressions incompatible with Catholic doctrine on salvation, grace, and the sacraments,” yet this condemnation emanates from a structure that itself promotes identical errors. The conciliar sect’s Nostra Aetate (1965) teaches that non-Catholics “can attain to everlasting salvation” (contra Extra Ecclesiam Nulla Salus), while its practice of intercommunion mocks Trent’s anathema against unworthy reception (Session XIII, Can. 11).
St. Robert Bellarmine’s principle applies: Haeretici manifesti ipso facto depositi sunt (manifest heretics are deposed by the fact itself). The “bishops” approving this judgment—including “Leo XIV”—publicly deny the Social Kingship of Christ by endorsing religious liberty (contra Quas Primas §18), thereby lacking jurisdiction to adjudicate supernatural matters. As Pope Leo XIII decreed in Satis Cognitum (1896): “He who dissents even in one point from divinely revealed truth… has lost the entire faith.”
Omissions Exposing Modernist Captivity
The DDF’s critique focuses narrowly on Dozulé’s “millenarian interpretations” while remaining silent about its own eschatological heresies. Nowhere does it mention:
1. The necessity of the Sacratissimum Cor Jesu as reparation for modern apostasy (Pius XI, Miserentissimus Redemptor)
2. The Church’s immutable teaching that private revelations add nothing to the Deposit of Faith (St. Vincent of Lérins, Commonitorium)
3. The apocalyptic warnings of La Salette (1846)—authenticated by Pius IX but suppressed by modernists—regarding Rome becoming “the seat of the Antichrist.”
Instead, the document employs therapeutic language: “spirituality and an incarnate faith,” “expressions of faith that lead to conversion and charity.” This echoes the Modernist heresy condemned in Lamentabili Sane (1907), which reduced dogma to “symbols of religious experience” (Proposition 22).
Continuity of Masonic Operations Against the Church
The demand for a “Glorious Cross” visibly dominating the landscape parallels the “Miracle of the Sun” at Fatima—exposed in the theological dossier as “mass optical manipulation” orchestrated through “ritualistic 200-year cycles” (False Fatima Apparitions file). Both phenomena share disturbing characteristics:
– Promises of automatic salvation through physical objects (Dozulé’s cross vs. Fatima’s scapulars)
– False prophecies (Dozulé’s failed “last Holy Year” vs. Fatima’s unfulfilled “conversion of Russia“)
– Substitution of sacramental grace with symbolic gestures
The conciliar sect’s condemnation of Dozulé while permitting Fatima devotion exemplifies its double standard, proving Pius X’s warning: “Modernists act systematically to ruin the Church” (Pascendi Dominici Gregis §39).
Conclusion: Return to the Immutable Faith
True Catholics recognize that only the Church’s pre-1958 magisterium possesses authority to judge supernatural phenomena. As St. Pius X decreed: “It is not the Church’s task to accommodate herself to the world, but to convert the world” (Editae Saepe). The Dozulé verdict—issued by manifest heretics using naturalistic criteria—serves only to mask the conciliar sect’s own status as the “abomination of desolation standing in the holy place” (Matthew 24:15). Faithful must reject all post-conciliar decrees and cleave to the Missale Romanum (1962) and Corpus Iuris Canonici (1917) until Rome is liberated from modernist occupation.
Source:
‘Not of supernatural origin’: DDF issues ruling on alleged apparitions of Dozulé (vaticannews.va)
Date: 12.11.2025