Spiritual Book

If you come to my site, you will find it is being modified.  First of all, I am always writing a book, actually probably several.  However, this project has been underway for decades, but has not come together.  However, I have many research documents, which I am posting.  They are not well organized yet, but I don’t want to wait to make this information available to people.

As I am putting this together, a story comes to my mind.  About five and a half years ago, it came on my heart I need to read something new on prayer.  And so I looked for books on prayer, but found I had read most of them in my library.  (I hadn’t read one of them, but I did not come across it.  This is the danger of a 3,000+ book library.)  I was about to pick one up and reread it, when I went to the grocery store one day.  I took a different route home for some reason and found that the Rescue Mission warehouse sale was open, so I stopped by.  Until this day, they never have had books.  I stopped in and they had books and apparently some Traditionalist had dropped their library on them.  I picked eighteen books at six for a dollar, when I realized, I have cold food in the truck.  So I headed home and put the food away and looked at the books.  I decided to go back the next day and ended up with eighteen more books.  Among them was Prayer The Key to Salvation.  The Holy Ghost works in many ways.  As I continue this project I will tell a few stories of how the Holy Ghost has brought me to things I needed to know, when I needed to know them.  It is quite possible the Holy Ghost has brought you here to teach you something.  I am praying for you, although I do not even know who you are.


Bishop Williamson on the Traditionalist Hierarchy

Bishop Williamson is not quoted in my new book, but he has provided some interesting comments, which tie in.  In the October 10, 2020 edition of Eleison Comments he talks about vocations: “Now those necessarily include a priesthood, bishops and priests and in some sort of hierarchy, to ensure those sacraments which are essential to the life of supernatural grace of the Church’s members.”  What is some sort of hierarchy?

Canon 108: “Those who have been assigned to the divine ministry at least by the first tonsure, are called clerics. They are not all of the same grade, for they form a sacred hierarchy in which some are subordinate to others. By divine institution, the sacred hierarchy of orders consists of bishops, priests and ministers; the hierarchy of jurisdiction consists of the Supreme Pontificate and the subordinate episcopate. By institution of the Church other degrees have been added.”

Williamson has redefined the hierarchy and like other Traditionalist Bishops, he creates Sacramental Priests and Bishops.  This is a new invention of the Traditionalists.  And so these men form “some sort of hierarchy,” when Christ founded a set hierarchy of both Orders and of Jurisdiction as we have seen above.  Of course Traditionalists have no ordinary authority in the Church as they readily admit.

The Church has a hierarchy, which Jesus instituted of the Pope and the subordinate episcopate, that is the Bishops of the various dioceses.  There is a question whether or not Titular Bishops are part of the hierarchy in this manner, since they do not need to be called to an Ecumenical Council.  Of course Traditionalist bishops are neither Residential as a Bishop of a Diocese or Titular, because they have no title.  Traditionalists claim that their Bishops are not excommunicated for their consecration, because they were not consecrated for a diocese, but as sacramental bishops.  This author agrees that Father Anthony Cekada’s argument in this regard produces at least a probable opinion their bishops are not excommunicated.

There is more in this Eleison Comments: “Vatican II changed Church doctrine”  Since this is true, the Vatican II Church cannot be the Catholic Church, so why does he accept the pope and subordinate episcopate as legitimate Catholic Bishops?

He does agree with Pope Leo XIII, who stated in Satis Cognitum: “But the Episcopal order is rightly judged to be in communion with Peter, as Christ commanded, if it be subject to and obeys Peter; otherwise it necessarily becomes a lawless and disorderly crowd.”  Williamson states: “One great lesson of this Church crisis is that the Catholic Church can no more do without the Pope than a puppet can do without its puppeteer – it becomes a jumbled heap of strings and bits of coloured wood.”

Bishop Williamson Says Lay People May Judge Heresy

In his Eleison Comments DCXC, Bishop Williamson says: “In the Foreword to his book on The Heresy of the 20th Century, Jean Madiran begins with the direct statement that it is the Catholic bishops who are responsible for the heresy of the 20th century (p.17 in the 2018 re-edition of the book from via.romana@yahoo.fr). Knowing that he will be accused as a mere layman of speaking out of turn, he states defiantly (28) that when the shepherds or bishops have turned into wolves or destroyers of the Faith, he needed as a baptised Catholic neither to ask for, nor to be given, any mandate to defend the Faith.”

The main argument launched by the Sedeoccupantists against Sedevacantism and Conclavism is that the laity cannot speak against heresy, nor take action.  If Jean Madiran, a layman, can speak on the heresy of the 20th Century, why can’t other faithful Catholics speak on this very subject?  Why can we not go further, when the clergy fail us and take action as we did, beginning in the mid 1960’s, when the problem first became known?  According to Williamson’s reasoning, we can.

Check our What People Can Judge In Regard to Heresy in Our new book.

See especially The Laity’s Duty In Regard to Faith.

For more information, read excerpts from Our new book.

Why We Elected a Pope

The election of a Pope seems to be a radical response to the crisis that came about especially through the Second Ecumenical Council of the Vatican and its perfidious spirit. The Spirit of Vatican II created a new religion, which now occupies the churches that were once Catholic. When this was recognized, concerned Catholics sought a way to preserve their Catholic Faith.

In 1965 in Oklahoma City, a group of concerned Catholic parents got together and started a catechism class for their children. Many of the mothers were teachers. A priest taught the High School class for several years, and was replaced by a learned Catholic man after that.

Then came the changes in the liturgy, which began after the liturgy decree was approved at the end of 1963 and culminated with the institution of the Novus Ordo Missae and the New Rites of the Sacraments between 1968 and 1972. Catholics were concerned about these new rites and their validity. These concerns heightened when Paul VI signed a decree in 1974, stating that his church had changed the essential rites of the Sacraments.1 Even Vatican II stated this was impossible, and yet this was done.

The first step was that priests departed the Conciliar Church 2 founded in the spirit of Vatican II. These priests were approached by the faithful and proceeded to administer the Sacraments to the faithful in the late 1960’s and continued on until their deaths. Catholics were careful not to appear to usurp the authority of the Church. Instead of founding churches, which can only be done by a bishop in his diocese, they founded Mass-centers. Some Mass-centers had a priest in residence, while many more depended on the ministrations of a priest who might only come several times a year.

In the early 1970’s Catholics had come to the conclusion that John Baptist Montini (Paul VI) by his actions at and after Vatican II could not be Pope of the Catholic Church, because heretics depart from the Church by their acts of heresy, as provided in Canon Law. The position had not yet been named sedevacantism, although all Catholics were implicitly sedevacantists.

One of the main proponents of sedevacantism in the early days was Father Joachim Saenz-Arriaga, who wrote a book, Sede Vacante, to demonstrate the fact that Paul VI was actually an antipope, and not Pope of the Catholic Church. He also wrote The New Montinian Church, which was translated into English, although Sede Vacante was not. At the same time he went to Rome to approach the conservative Cardinals and ask them to unite, declare the papacy vacant, and elect a Pope who would govern the Catholic Church.

Meanwhile, several seminarians approached a retired Archbishop, Marcel Lefebvre, because of the heresies being taught in seminaries throughout the world. Lefebvre and these seminarians and a few other priests founded a pious union in the Conciliar Church in 1970, which is called the Apostles of Jesus and Mary, known under its public title as the Sacerdotal Fraternity of Saint Pius X. (SSPX) Although Lefebvre and the priests taught Catholic doctrine, they retained the Novus Ordo Missae, until one of the priests asked Lefebvre on Christmas Eve, 1971, why a traditional bishop would use an innovated Mass. Later that day, Lefebvre decided to return to the Latin Mass, starting what one seminarian who studied in the SSPX called reverse changes. Soon the SSPX had been given a place in the Rhone Valley and began building additions to house the many seminarians coming there to complete their priestly studies.

In the early days, men coming to study in the SSPX were given credit for their studies in other seminaries, often being ordained after two years, and in at least one case, only one year of traditional seminary training. These men were allowed to return to their own countries in order to found priories without the permission of the local Conciliar Bishops. The faithful accepted these priests, believing that Archbishop Lefebvre must know what he is doing. We are in a severe crisis in the Church, and it is reasonable that until the crisis is solved the faithful need new priests to replace the old, when they die.

In 1976, Archbishop Lefebvre made a world tour to administer the Sacrament of Confirmation and to visit two new seminaries started by his newly ordained priests. As part of this visit, Lefebvre went to Saint Jude’s Shrine in Stafford, Texas. On Saturday May 22nd, three priests came from Mexico in order to speak to Lefebvre. Father Saenz was one of them. None of these Mexican priests could speak English, but some of the faithful present could speak Spanish and spoke with the priests. These priests informed them about the discussion of electing a Pope, and soon this suburb of Houston was buzzing with speculation about the election of a Pope, and who might be elected. Father Carl Pulvermacher OFM had just returned from Austalia and was joining to assist the SSPX.

On Sunday August 29th, 1976 Archbishop Lefebvre celebrated a Mass in the city of Lille France. What was originally planned to be a small gathering of faithful turned into a large event, requiring the use of a sports stadium. In his sermon, Archbishop Lefebvre called the Novus Ordo Missae of Paul VI a bastard Mass. Catholics thought: “We have found our bishop.” Support for Lefebvre grew as did his Society of Saint Pius X. However, questions soon arose, when he visited the man he still considered to be Pope, Paul VI.

Soon discussions were begun about whether or not Paul VI was Pope or not and battle lines were drawn. The position all had held implicitly since they left the Novus Ordo was given a name, sede vacantism. 3 Some SSPX priests were and always had been sede vacantists, including some running the seminary in the United States. Father Carl Pulvermacher in the early spring of 1977 gave a sede vacantist sermon in Oklahoma City at a weekday Mass, which was followed by a long conversation. During this conversation, Father Carl said: “Some day we are going to have to elect our own Pope.”

At the end of the 1970’s there were two basic groups: the SSPX and the independent priests. There were very few priests who had been ordained prior to Vatican II working with the SSPX. The SSPX was being run by those ordained in the SSPX by this time. And the divisions had begun for several reasons, only one of which was the question of the Pope.

By the end of the 1970’s there was no real fighting over territory, because there were so few priests available to set up Mass-centers. In only a few cases had an SSPX priest set up a Mass-center where an independent priest already had one. This would soon change.

The term Traditionalist was given to the resistance against Vatican II and its spirit in the late 1970’s. Before that we simply considered ourselves Catholics. Yes, we are faithful to Tradition, that is the teaching given by Jesus Christ to the Apostles and transmitted to us by the Catholic Church.

Lefebvre had set the precedent of ordaining priests outside of the laws of the Catholic Church, and this had been accepted. Concerned Traditionalists and independent priests became increasingly aware of the inconsistencies of the SSPX. They were not ready to make the radical step Francis Schuckardt had.

We should consider the organization founded by Francis Schuckardt and Dennis Chicoine in 1967 in the Conciliar Church. These two founded the Congregation of Mary Immaculate Queen (CMRI) as laymen. In 1970 brothers Francis and Dennis went around the United States meeting with various Traditionalist groups, explaining that the Novus Ordo is evil and that Paul VI was not Pope. In the fall of 1971, an Old Catholic Bishop had joined with the CMRI. He suggested that Francis Schuckardt be ordained a priest and consecrated as Bishop in order to preserve the Church. This was accomplished around All Saints day of 1971, and the CMRI moved into the Mass Center business. Traditionalists in general would not accept these three radical moves for over a decade and a half. First Schuckardt broke the barrier of ordination outside of the laws of the Church and consecration as bishop in 1971. However, he received these Orders from a bishop who was not ordained and consecrated in the Catholic Church. Mainstream Traditionalists wanted a priest who had been ordained in the Catholic Church, as the Independent priests were. Then they accepted men ordained by a Bishop who had been a Bishop in the Catholic Church, such as Archbishop Lefebvre.

In 1981, two Catholic laymen in Germany made contact with Archbisop Peter Martin Ngo-Dinh Thuc. Archbishop Thuc had visited the SSPX seminary in Econe, Switzerland in the early 1970’s and been asked by Lefebvre to take the seminary over. In 1975, a visionary from Palmar de Troya, Spain, Clemente Dominguez-Gomez, had a vision that God wanted him to be ordained a priest and consecrated a bishop. He sent emissaries to Archbishop Lefebvre at Econe, Switzerland. Lefebvre said that he was too busy to go and suggested they go to Rome and get Archbishop Thuc. Archbishop Thuc went and ordained Clemente and several others and consecrated several of them as bishops. He then repented and asked forgiveness from Paul VI for this schismatic act.

The two laymen arranged first for the consecration of Father Guerard des Lauriers. Des Lauriers had written the Ottaviani Intervention which was given to Paul VI by Cardinals Ottaviani and Bacci, complaining of the doctrinal errors in the Novus Ordo Missae. He then joined Lefebvre and taught at Econe, until he was dismissed for his sede vacantist leanings in 1977 by Lefebvre. He was the priest who asked Lefebvre to stop saying the Novus Ordo Missae in 1971. In the spring of 1981, des Lauriers was consecrated a bishop by Archbishop Thuc. Later that year, two Mexican priests that had worked with Father Saenz were consecrated bishop by Archbishop Thuc.

The two Mexican bishops, Carmona and Zamora, were hosted by Bishop George Musey, who they had recently consecrated as bishop, in Dallas, Texas, in May of 1982. They discussed the vacancy of the Papacy and the election of a Pope with the independent priests in attendance. Another such meeting was held in Louisiana in early 1983 with Archbishop Thuc present.

With the consecration of bishops contrary to the laws of the Church, a new barrier was broken. The reasoning is that in this serious crisis in the Church, if we can ordain priests to bring us the Sacraments, we can also consecrate bishops for the purpose of ordaining more priests in the future.

Bishop Musey consecrated as bishop Father Louis Vezelis OFM in August of 1982. They then divided the United States into two dioceses, each taking charge of one of the newly created dioceses and demanding obedience from the independent priests in their dioceses. Very few of the independent priests submitted to these two new diocesan bishops, seeking instead a way of justifying their operation outside of the laws of the Catholic Church.

Beginning in the mid 1970’s, a few lay people decided that the Traditionalist Movement should not be having Masses and ordaining priests. They adopted the position, which was later named home alone, because they stayed home and prayed rather than going to Traditionalist Mass-Centers. One of the things that motivated these people to investigate further were the many scandals and in fighting between and among Traditionalist groups. How could this be the Catholic Church, if there is no unity? Most of these need not be considered, but one is so well known that it should be mentioned. In 1983, nine SPPX hand delivered a letter to Archbishop Lefebvre detailing their concerns about how the SSPX was being run. This led to their expulsion from the SSPX and the formation of the Society of Saint Pius V. This is shortly after they published an article, Two Bishops in Every Garage, against the consecration of bishops by Archbishop Thuc and those he had consecrated.

In the 1980’s, the idea of electing a Pope was considered by the Traditionalists, until the split between the Thuc Bishops and the Independent priests. Then only a few people carried on with this idea, mainly among those who stayed home alone.

By the late 1980’s Traditionalism had tried ordaining priests and consecrating bishops, and this did not bring about unity in Traditionalism, but division. To insure that the SSPX would have sacramental bishops, Archbishop Lefebvre and Bishop de Castro Meyer consecrated four SSPX priests as bishops on June 30, 1988. This caused a split in the SSPX with one group of priests joining visibly with the Conciliar Church under John Paul II to form the Society of Saint Peter. At the other end of the spectrum the CMRI replaced Schuckardt and approached bishop Musey to conditionally reordain them and become their bishop. Thus for a time, they were part of Musey’s Western Diocese of the United States. The CMRI was now gaining credibility among the Traditionalists, building on the organization they had already built and could now expand.

In 1990 there were several basic Traditionalist groups. The SSPX was the largest. The SSPV was doing well. Several independent priests had found a way to become a Thuc bishop. The independent priests were beginning to die off, so Traditionalists had to find another priest from somewhere. The CMRI was gaining credibility and in 1991 would have a Thuc bishop of its own.

In 1987 several people came together to start working towards the election of Pope. About the same time an article circulated about the possibility that Joseph Cardinal Siri had been elected in 1963 and both 1978 conclaves, but had been prevented from stating whether or not he had accepted election. If this was true, then Paul VI, John Paul I and John Paul II were not Popes, because Siri’s claim to the papacy still existed. Father Saenz had contacted Siri in the early 1970’s as one of the conservative cardinals. Several of those promoting a papal election attempted to find out whether or not there was anything to this claim, making contact with those who had actually seen Siri. No solid evidence could be found that Siri had been elected, only circumstantial evidence.

The basic claim as presented from 1985 until Siri’s death on May 2nd, 1989 was the Siri was pope elect, not actually Pope. In other words, he had been elected Pope, but had not said whether or not he had accepted. The claim was that the Enemies of the Church had infiltrated the conclaves and put pressure on Siri to not accept election. Since force and fear invalidate an action, the claim is that this force placed on Siri invalidated his rejection of his election as Pope.

What Is the Purpose of the Traditionalist Movement?

Those of us who departed from the Conciliar Church after Vatican II did so in order to preserve our Catholic Faith. We had no plans to found a parallel church, but to retain the Catholic Faith whole and entire. Our only desire was to remain Catholic in the fullest sense of the word. We took action in order to remain Catholic our own selves and to encourage others to do the same thing. This is why we returned to the Baltimore Catechism in the mid 1960’s in the US, in order to learn and teach the same faith that had been taught to our parents, grandparents and our ancestors from the time of their conversion to the Catholic faith.

As Catholics, we desired to receive the Sacraments in a Catholic manner from priests and bishops who also retained the Catholic faith. We desired to live as Catholics in the fullest sense of that word. We heard that Saint John Vianney received Holy Communion in a barn, due to the persecution at that time in France. We heard of the priest-holds in England, during that persecution. We believed that persecution was soon coming to all of us. Antichrist might not be far off, because of the general departure from the Catholic Faith, which was happening everywhere, because of Vatican II and its perfidious spirit.

The ideals of those who founded the Traditionalist movement are admirable, but somewhere along the line the focus changed, and the movement was soon given a name. In the early 1970’s we did not call ourselves Traditionalists, but Catholics, then explained the difference between ourselves and the Conciliar Church founded by Vatican II. We would pull out Saint Athanasius’ letter to his flock where he said: “They may have the churches, but we have the faith.” It was truly the Catholic faith that mattered to us.

How Did Traditionalism Get Off Course?

By the late 1970’s, the focus of Traditionalists was not as much on the Catholic Faith, but obtaining the Sacraments. In fact, in the early 1980’s someone would write a piece, The Mass Only Theory, Exegesis of a Catch Word, bewailing the shift in focus from Catholicism to obtaining the Sacraments at any price, even the price of compromising the Faith.

We lost focus on the only ting important, the Catholic Faith, and began seeking the Sacraments from a valid source. The focus was on validity, not Catholicity. Some drew the line at the origin of the Orders of their priest. Some required their priest to derive their orders from a Catholic source, that is from a bishop that was in communion with the Catholic Church when the crisis began, such as Archbishops Lefebvre and Thuc and Bishops de Castro Meyer and Mendez. All four have one thing in common: they participated in Vatican II and made no public objection until years after the council closed. All signed most, if not all, of the documents, participating in the heresies contained therein. However, this is totally ignored.

Others were more broad-minded, accepting any valid source of Orders, such as the Orthodox and the Old Catholics. Given the depth of the crisis, why shouldn’t we seek orders from someone, who is technically outside of the Church, but is far more Catholic than the local Conciliar bishop? The bishop that ordained and consecrated Francis Schuckardt was ordained and consecrated in a line of bishops that were about ready to return to the Catholic Church shortly before Vatican II. One of these bishops stated in a gathering of Old Roman Catholic priests and bishops in 1957, that there was no difference between them and the Catholic Church and that they should return to full communion with the Catholic Church.

And what is the difference between Old Catholics and the Independent Sacramental Movement 4 and the Traditionalists? Basically there is not real difference, if they hold the same faith, and many do. And the Traditionalists have accepted Old Catholics among their ranks. In 1978 Archbishop Lefebvre accepted an Old Catholic Bishop, Georg Schmitz as his successor bishop, announcing this fact publicly to the seminarians at Econe and admitting him to assist at the 1978 ordinations at Econe as a bishop. Some Traditionalists joined the CMRI in the early days, when Francis Schuckardt was head of the CMRI and a man consecrated bishop by an Old Roman Catholic.

False Solutions

In the mid 1970’s the focus shifted from the Catholic Faith to obtaining the Sacraments. Archbishop Lefebvre broke the barrier of ordaining outside of the Catholic Church by ordaining priests for his fledgling Society of Saint Pius X. With this barrier broken, the focus increased on finding valid Sacraments. Archbishop Thuc went a step further in 1981 by consecrating three priests as bishops for the Traditionalists, a step Lefebvre would imitate seven years later to preserve his sect, the Society of Saint Pius X.

All the while, two of the marks of the Catholic Church were ignored: Apostolicity and Unity. And it is these two marks as well as the attribute of authority that we need to focus on.

The bottom line of the Traditionalist attitude is that if it is valid, it is good and Catholic. And this includes the Old Catholics and the Orthodox, to which many Traditionalists have fled, when they became scandalized by the actions of the Traditionalists. Traditionalism is fissiparous, which means divisive. Protestantism is also fissiparous, in that it had divided into many sects since Martin Luther posted his 95 Theses on the door of the church at Wittenberg five centuries ago. We use this fact as one proof that the Protestant Revolt is just that, a revolt against the Church founded by Jesus Christ.

If Traditionalism is Catholic, then it would present a united front against the Conciliar Church, which in practice is just as fissiparous. One can find within the Conciliar Church those in full communion with Pope Francis that use the Latin Mass, to those who advocate for birth control and women priests.


Jesus prayed over the Apostles and His Church after the Last Supper: “That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me.” (John 17:21) Unity is an essential mark of the Church as we read in Scripture and the Catechism and pray in the Nicene Creed.

If the solutions of Traditionalism were truly Catholic, they would have brought about unity, not disunity. A simple look at many major cities will find the existence of competing Traditionalist groups having churches there. Yes, they no longer call them Mass-centers, but churches, when only the Bishop of the diocese may erect a parish and permit the construction of a church. Traditionalists are now usurping the authority of the Bishop of the diocese, some even consecrating churches without permission of the Bishop of the diocese. Nothing justifies such a radical action, but instead shows Traditionalists lack of regard for the laws of the very Church they claim to be members of.

Ordaining priests and consecrating bishops has not brought about unity, but increased disunity. All Traditionalist sects have their own Sacramental bishop(s). Traditionalist bishop Daniel Dolan summarizes the need for sacramental bishops: Some claim I left the Society of St. Pius V simply because I wanted to become a bishop at any price, but this is preposterous. The main reason I left was because of personal conflicts with Fr. Kelly. He exercised a strong cult-like leadership. He was a bit of a Francis Schuckardt type – very charismatic and manipulative. And not having a bishop in the Society made the situation especially taxing. But I certainly wasn’t looking to better myself by becoming a bishop. Bishop Pivarunas approached me first with the idea, and at first I had serious reservations about the Archbishop Thuc and Old Catholic background of the Mount St. Michael’s community. I don’t deny that there have been problems here, but we’re not living today under normal circumstances. We’re faced with a vacuum of authority; the papacy has been vacant for more than twenty years now, and desperate times call for desperate measures. Our people need to receive the sacraments, and for this they need priests, and it takes bishops to make priests. And this is precisely the role that Bishop Pivarunas and myself play. We don’t claim to possess any ordinary jurisdiction or the power of excommunication. We have moral authority, but we don’t boss people around. We’re sacramental bishops, and traditionalist communities simply can’t survive for very long without sacramental bishops.” 5 The SSPX prepared a media brochure after Benedict XVI lifted the excommunication of their bishops, which states that Lefebvre only consecrated them as sacramental bishops. Father Anthony Cekada argues that the Thuc bishops did not incur the excommunication placed in Canon Law by Pope Pius XII for consecrating a bishop without a mandate from the Pope, by stating that this excommunication was instituted to prevent the Chinese Communists from appointing men as bishops of the dioceses in Rome and having a bishop consecrate them. Under Church law, Cekada’s argument has merit, when one reads the decree in question. Of course, this does not address the fact that consecrating a bishop without a mandate from the Pope also causes all the bishops involved to be suspended, which law remains on the books.

In any case, what this proves is that Traditionalists priests and bishops have no real authority in the Catholic Church, which they readily admit in their own defense of the legitimacy of their functioning as priests and bishops in this time of crisis. Traditionalist priests and bishops are not our pastors, and they admit this. 6 The rest of the Independent Sacramental Movement, set up their own jurisdictions, appointing a man as Archbishop or Bishop of this jurisdiction. This man, then appoints pastors of the parishes he founds. Any major city may have many such jurisdictions represented as well as the independent Traditionalist parishes.

Without authority, there cannot be any true unity.

Apostolic Succession

It is a doctrine of the Catholic Faith that the Apostles will have successors until the end of time, based on two Scriptures. “And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. Going therefore, teach ye all nations; baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. ” (Matthew 28:18-20) This commission was given the the eleven Apostles, Judas having deserted on Good Friday.

“And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it. And I will give to thee the keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.” (Matthew 16:18-19) This promise was given to Peter and his successors in the Papacy until the end of time.

The question is how is Apostolicity transmitted from one man to another? First of all, we need to define what apostolicity is. The Apostles will have successors to their doctrine, their mission, their authority and their orders until the end of time. Remove any one of these attributes from a man, and he is no longer a successor of the Apostles in the fullest sense of the term. If a bishop departs from the Catholic Faith, he resigns his office as Bishop in Christ’s Church by that very fact. The Apostolic Mission and Authority are attached to the Office of Bishop, 7 that is, the office of Bishop of a defined territory called a diocese. Consecration as a bishop does not confer Apostolic Succession without the appointment to govern a diocese being attached, as several decrees from the Catholic Church prove.

The Independent Sacramental Movement appeals to a statement from Saint Vincent of Lerins in his Commonitory. At Vincent’s time, many bishops could trace their line back to one of the Apostles. However, Vincent said we needed to only consider one succession: that of the Bishops of Rome. As a result of this, they trace their consecrations back to a consecration performed by a Bishop of Rome of a bishop, who consecrated another man as bishop, etc. However, the succession of the Bishops of Rome is not one of Orders, but of office. In most cases one Bishop of Rome did not consecrate his successor as Bishop of Rome. The Bishop of Rome dies, an election is assembled, and a man is elected as Bishop of Rome, and then ordained and consecrated, if he lacks these Orders. His predecessor cannot consecrate him, because he is already dead. For eight centuries, the man elected as Bishop of Rome was not a bishop at the time of election. He was a priest, and in many cases a high ranking deacon in the diocese of Rome at the time of his election. Laymen have been elected as Bishop of Rome. This succession is not one of Orders, but of Office.

Look up the terms deacon, priest, and bishop in Sacred Scripture and they are often linked with the term of Office. “My people have been silent, because they had no knowledge: because thou hast rejected knowledge, I will reject thee, that thou shalt not do the office of priesthood to me: and thou hast forgotten the law of thy God, I also will forget thy children.” (Osee 4:6) An office can be lost, whereas an order is an indelible mark as is the mark of Baptism. Without the office of the priesthood, a man cannot legitimately function as a priest. And the same is true of a bishop. This is why all but the Traditionalist arm of the Independent Sacrament Movement sets up an office and appoints men to it, to give the appearance of having the Office of Priesthood or the Office of Bishop.

Pope Leo XIII in the fifteenth paragraph of his Encyclical on Church Unity, Satis Cognitum writes: “But the Episcopal order is rightly judged to be in communion with Peter, as Christ commanded, if it be subject to and obeys Peter; otherwise it necessarily becomes a lawless and disorderly crowd. It is not sufficient for the due preservation of the unity of the faith that the head should merely have been charged with the office of superintendent, or should have been invested solely with a power of direction”

Unity Continued

Father Joachin Saenz-Arriaga proposed first that the papacy was vacant, then he proposed that we must elect a Pope to fill the vacancy. In the early 1970’s he proceeded to attempt to fill this vacancy, beginning with the conservative Cardinals in Rome, asking them to declare the vacancy and end it. When he failed at that he proceeded to seek conservative bishops, beginning with Archbishop Lefebvre. He traveled to Stafford, Texas with two other priests from Mexico where Archbishop Lefebvre had come to confirm children and adults. On May 22nd, 1976, these three priests met with Archbishop Lefebvre to discuss the election of a Pope. These three priests were open with those who could communicate with them about their mission, which caused the whole gathering of people from the south central part of the United States to begin discussing this solution. Father Saenz would die two months later. The other two priests would accept consecration as bishops at the hands of Archbishop Thuc in order to preserve Episcopal Orders until a Pope could be elected. If one reads Thuc’s own declaration from 1982 and the documents cited in support of it, the only logical conclusion is the election of a Pope. This was discussed with Traditionalist priests and bishops in the United States in May of 1982 and again in early 1983. Archbishop Thuc was present at the latter meeting.

The Catechism of the Council of Trent teaches us: “It is the unanimous teaching of the Fathers 8 that this visible head is necessary to establish and preserve unity in the Church. This St. Jerome clearly perceived and as clearly expressed when, in his work against Jovinian, he wrote: One is elected that, by the appointment of a head, all occasion of schism may be removed. In his letter to Pope Damasus the same holy Doctor writes: Away with envy, let the ambition of Roman grandeur cease! I speak to the successor of the fisherman, and to the disciple of the cross. Following no chief but Christ, I am united in communion with your Holiness, that is, with the chair of Peter. I know that on that rock is built the Church. Whoever will eat the lamb outside this house is profane; whoever is not in the ark of Noah shall perish in the flood.” When the Fathers of the Church are in unanimous agreement on a subject, the Church considers their teaching to be infallibly true.

Let us return to Jesus’ prayer over the Apostles: “That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us; that the world may believe that thou hast sent me.” (John 17:21) Jesus founded His Church on a rock, changing Simon’s name to Rock. (Peter from Petrus in Latin, meaning Rock.)

We have seen that ordaining priests and consecrating bishops has not brought unity, but the election of a man as Pope has this ability. Pope Boniface VIII declared in the Bull Unam Sanctam: “Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.” There is only one Pope, and obedience to the Pope provides the necessary unity. It should be noted that one of the supporting documents to Archbishop Thuc’s 1982 declaration is Unam Sanctam. Thuc declared: “Therefore, in so far as I am a bishop of the Roman Catholic Church, I judge that the Chair of the Roman Catholic Church is vacant; and it behooves me, as bishop, to do all that is needed so that the Roman Catholic Church will endure 9 in its mission for the salvation of souls.”


Traditionalism is not subject to the Roman Pontiff in any manner. The sedeoccupantists, who believe that Francis is Pope, such as the Society of Saint Pius X and the break off under bishop Williamson, are not subject to Francis. When Francis declares something, instead of Rome has spoken the case is closed, it is Rome has spoken, the debate is on.


Another position is similar to sedeoccupantism, sedeprivationism. This is also called the Cassiciacum thesis or the material/formal proposition. It was authored by Father Guerard des Lauriers after he left the SSPX and before he was consecrated a bishop by Archbishop Thuc. It basically holds that Paul VI was materially Pope, but not formally, and therefore impeded the election of a Pope, much as Siri would have, if his claim was valid, but he has no authority as Pope. Des Lauriers also believed John Paul I and II were materially Pope, because validly created Cardinals participated in their elections. It is now known what he would have thought of Benedict or Francis, although the current proponents of this thesis hold them to also be materially, but not formally Pope. This position, unlike sedeoccupantism, does give some justification for their ignoring what flows from Conciliar Rome.


The final position, which is opposed to the two previous is sedevacantism, which holds that the claimants to the Papacy in Rome from John XXIII to Francis are in fact heretical Antipopes, being heretics prior to their apparent elections. As such, they totally ignore Rome, since a Catholic ignores heretics and Antipopes. However, sedevacantism does not move to the logical conclusion, which is now called Conclavism, which calls for an end to the vacancy and proceeds to do so by electing a Pope. If sedevacantism were the proper position, it would naturally bring about unity, but a look at the various sedevacantist bishops, priests and organizations shows their disunity. They are not working together, but competing for their share of the Traditionalist market place.


There is a small movement among former Traditionalists which rightly rejects the ministrations of the Traditionalist branch of the Independent Sacramental Movement. Proceeding from Sacred Scripture and Church Law, they have concluded that the Traditionalist priests and bishops have not been sent by Almighty God through the Church Jesus Christ founded to minister to Catholics. We have seen above that Traditionalists admit they do not have any Office in the Catholic Church. Saint Paul told the Romans (10:15): “And how shall they preach unless they be sent, as it is written: How beautiful are the feet of them that preach the gospel of peace, of them that bring glad tidings of good things!”

Jesus sent the Apostles after His resurrection: “Peace be to you. As the Father hath sent me, I also send you.” (John 20:21) Notice this comes after their ordination as priests on Holy Thursday, and therefore this sending is not a part of ordination. Saint Robert Bellarmine holds that Jesus only consecrated Peter as a Bishop. After the Ascension, Peter in turn consecrated the other Apostles as Bishops. We know Peter had to consecrate Matthias, after his selection as an Apostle to replace Judas. Bellarmine holds this was done to show that all power in the Church flows ultimately from God the Father through Jesus Christ, who the Father sent, through Peter and his successors.

Let us return to the home-alone movement. Because of the scandals and infighting among the various Traditionalist sects, beginning in the late 1970’s, some departed from Traditionalism entirely. Some went to the mainstream Orthodox, because of their stability, while others departed Traditionalism considering it to be a group of non-Catholic sects.

Where the home-alone movement as it is now called fails is in rejecting the necessity of a living breathing Pope. Like sedevacantism, which many home-aloners also adhere to, they consider obedience to the Popes from Peter to Pius XII is sufficient to be subject to the Pope. Where home-aloners differ from the rest of sedevacantists is on the ordination of priests, consecration of bishops and administration of the Sacraments without authority in the Church. Mainstream sacramental sedevacantists believe that priests and bishops may administer all of the Sacraments, whereas home-aloners believe that they may not legitimately do so.

Election of the Pope

That the papacy is a central issue in the crisis in the Catholic Church, that began with the usurpation of the papacy in October of 1958, should be without question. All Traditionalists agree that the Roman claimant to the papacy is a problem. They may disagree on how he possesses the papacy, if he possesses it all, but all trace the problem to the head, as one Traditionalist often said: “The fish rots from the head.”

We should return to October of 1958. On October 9th Pope Pius XII died at Castel Gandolfo, the first Pope in history to die there. On October 25th the Cardinals assembled in conclave to elect a successor. In the early evening of October 26th white smoke rose from the Sistine Chapel, where the conclave was assembled. It turned black about five minutes later. United Press International had announced that Alfredo Cardinal Ottaviani had been elected Pope. From what could be observed, the commotion in and near the Sistine is such that occurs when a man has been elected Pope. Eventually an announcement was sent out by the Vatican that no Pope had been elected.

And this is where the conjecture comes in. We have already touched on the proposition that Giuseppe Cardinal Siri was elected in the 1963 and both 1978 conclaves as Pope, but was prevented from being elected. In 1985, three men approached and interviewed Cardinal Siri and related his answers, which tend to support this proposition. Siri never clearly stated that he had not been elected Pope, but when asked only said: “I am bound by the secret (of the conclave).” All participants in a conclave are bound to secrecy, which includes not only the Cardinals, but all who work in any capacity inside the conclave. The only one not bound is the Pope who is elected, and any he releases from the secrecy. If Siri was only Pope-elect, who would still be bound to the secret, which is why several reached the conclusion that he was Pope-elect.

In 1988, Father Peter Tran Van Khoat traveled to Rome and Genoa to meet with Cardinal Siri and inquire whether or not he was Pope. This much is certain. In late summer of 1989, Father Khoat met with Jim Condit and told Condit to look at 1958, then proceeded to claim that Siri had been elected in 1958. Other evidence has been produced that tends to confirm this. On June 3rd, 1990, Father Khoat publicly announced that Siri had been elected on October 26th, 1958 and had appointed secret cardinals and asked for help to find and assemble these men to elect a successor.

We know Siri died on May 2nd, 1989. With the exception of Father Khoat’s claim, Siri never claimed the Papacy. Church Law follows the principle of Scripture: “By the mouth of two or three witnesses shall he die that is to be slain. Let no man be put to death, when only one beareth witness against him.” (Deuteronomy 17:6) Therefore Father Khoat’s testimony is insufficient, since no one else has confirmed that Siri was elected Pope and accepted the election. There is circumstantial evidence that Siri may have been elected, but no evidence he accepted, therefore he only had a claim to the papacy that had to be dealt with prior to electing a Pope. What someone should have done is approach Siri and asked him if he accepted election as Pope. He would either accept election, which would confirm he had indeed been elected, he would report he had already accept, or reject election or explain the whole story is false. No one did that.

Those of us preparing for the election of a Pope in the late 1980’s considered this and how to deal with it. However, when Siri died on May 2nd, 1989, the supporters of the Siri thesis were told that they were now sedevacantists in need of a Pope as much as the rest of us who questioned the thesis. They were invited to participate in the election in 1990.

What Father Khoat’s testimony proves is that the Papacy was certainly vacant on July 16, 1990, when Catholic gathered to elect a Pope, and elected David Bawden as Pope. Bawden took the name of Pope Michael, and commenced his reign, which continues to today. Pope Michael is entering his 29th year as Pope, only behind Pope Saint Peter (34 years) and Pope Pius IX (31 years 7 months). His reign has passed the reign of Antipope John Paul II the Great Deceiver (26 years, 5 months, 17 days), the longest reigning Antipope in history.

1 Insauratio liturgica

2 The term Conciliar Church or Church of the Council was used at the end of Vatican II and several other times by the Conciliar Church, and will be used to identify the church under the authority of Paul VI to Francis (George Bergoglio).

3 Yes this was originally two words, but has become hyphenated.

4 Independent Sacramental Movement is what many Old Catholics and other independent priests give to the movement to perpetuate Apostolic Succession through the transmission of Orders. This movement includes the Orthodox, the Old Catholics of many brands, those ordained in the line of Bishop Carlos Duarte-Costa and the Traditionalists, although some of these men might not consider themselves members, those who use the term consider them members and list them as such.

5 (From The Smoke of Satan, pages 101-2)

6 The only exceptions are Bishops Musey and Vezelis and those who govern the two dioceses they set up in the US to today. However, Traditionalists reject this usurpation of papal authority in favor of their own sacramental movement.

7 “A faithful saying: if a man desire the office of a bishop, he desireth a good work.” (I Timothy 3:1)

8 Emphasis mine

9 Emphasis mine

The Holy Machabees

From the Sermons of St. Gregory of Nazianzus (Patriarch of Constantinople)

What were the Machabees For it is under their name that the Festival at which you are this day assembled is kept. It is true that many persons do not hold them in honour, because they fought before the coming of Christ nevertheless they deserve to be venerated by all men, for they bore themselves bravely and faithfully in defence of the laws and ordinances of their people. They that underwent martyrdom before Christ came, what would not have been their deeds, if they had suffered persecution after He came, and had had before them for a pattern the Death which He embraced for the sake of man’s salvation With no example to lead them, their bravery was what it was had they had the example before their eyes, would they not have gone down with double nerve to the battle There is a mystic and subtle idea, which seemeth very likely to me and to all lovers of God, that none of those who were crowned with martyrdom before Christ came, could have been so, unless they had had faith in Christ.

29th Anniversary

Last Sunday We sent out a devotion written by Father Francis Dominic. As We celebrate 29 years in the papacy, We realize that the only truly sincere Christians are those who God has brought through the wall of fire, Father talked about. Father wrote: “Everyone has to come through that wall of fire is he is to become part of the True Church. That fire will burn up all his earthly ambitions, and his desire to live for himself.” We realized three and a half decades ago, that to be a true Catholic, one must come through this trial; this wall of fire. The Psalmist (16:3) says: “Thou hast proved my heart, and visited it by night, thou hast tried me by fire: and iniquity hath not been found in me.”

Saint Alphonsus is of the opinion that everyone must go through this trial. During this trial, he advises recourse to prayer, but warns us not to expect any sensible devotion. “We have nothing to do but say to the Lord: O Lord help me! O Lord help me!” When We were first considering this and found Saint Alphonsus’ explanation, We named it the Dark Night of the Great Apostasy, a trial all must come through in order to be sincere Catholics in these days of apostasy. Saint Alphonsus says: “Until we have come through that storm, which for the most part comes over all, let none of us think himself secure.” In fact, We pray that God will bring all of you through this wall of fire successfully, for the Church greatly needs all who read this to become sincere members of the Church militant.

Saint Alphonsus concludes: “And it is certain that he who with the help of divine grace is victorious in such a combat finds afterwards a double calm and peace in his vocation.” God is calling you to come through the wall of fire. Those of us on God’s side of the wall are praying for you. We are here to help you, to console and to guide you.

Proverbs (17:3) tells us: “As silver is tried by fire, and gold in the furnace: so the Lord trieth the hearts.” A time of trial of hearts is coming upon us. Throughout the last sixty years of trial, the persecution has been one of words and corruption of doctrine, rather than one of blood. In the decades prior to the usurpation of the Papacy by the second Antipope John XXIII in history in 1958, Catholics for the most part had become quite lax. For a century people have been compromising with the world, as We have often related and decried. Many who claim the name of Catholic, but do lie, (Apocalypse 3:9) are Catholic in name only, living a life worse than a pagan. Indeed, we should know better. We have the Sacred Scriptures. We have the writings of the Fathers of the Church and of many other saints. And yet, very few are ready to give themselves completely and without any reserve to Almighty God.

We have spoken of the contrast between three types of Catholics, spiritual, carnal and sensual. (I Corinthians 2:11-3:5) When people see the nay sayers on the outside of the wall of fire, criticizing those very few of us the inside, they do what the sensual man does, as the Douany notes: “he who measureth divine mysteries by natural reason, sense, and human wisdom only.” How can so few be right and the rest of the world wrong. In Our latest Pope Speaks, we discuss another time, when one man and his family were right, and the rest of the world wrong. (https://www.vaticaninexile.com/july_2019_noah.php) Saint Augustine observed that right is right, even if no one is doing it, and wrong is wrong, even if everyone is doing it. Just as there was no safety in numbers, when the flood waters rose at the time of Noah, there is no safety in numbers today. Saint Augustine also observed that there were times in the Old Testament, where the Church was reduced to one faithful person.

The Lord then told them, “I will be to [Jerusalem-the Church], saith the Lord, a wall of fire round about: and I will be in glory in the midst thereof.” (Zechariah 2:5) We belong on the Lord’s side of the wall of fire. Let us pray that the Lord will lead us through the wall of fire onto His side.

“And Peter began to say unto him: Behold, we have left all things, and have followed thee. Jesus answering, said: Amen I say to you, there is no man who hath left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel, Who shall not receive an hundred times as much, now in this time; houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come life everlasting.” (Mark 10:28-30) Yes, we may lose those who we thought were our friends. True friendship never ends, so a friendship that ends must not have been true. We may lose contact with family members. When we adhere to the truth, the whole truth and nothing but the truth, we will find that truth has a very ugly daughter, hatred. The Enemy (Ephesians 6:12) only hates Jerusalem, the true Church. He does not hate the imitations, but as the sewer of discord encourages them to deceive the elect. (Matthew 24:24)

“Behold, now is the acceptable time; behold, now is the day of salvation.” (II Corinthians 6:2) Today is the day to walk towards the wall of fire, and ask God to bring you through it. We are praying this day and for you.

With Our Apostolic Blessing on this, the 29th anniversary of Our election as Pope,

Michael by the grace of God, Pope.

Some Considerations

Dear friends,
This morning, We are considering several things Father Francis Dominic has written about Daniel, the Prophet. As We return to the consideration, We find several important points marked, and would like to share them with you. Tomorrow We will return to the wall of fire and Our thoughts after twenty-nine years in the Papacy.
Daniel was a young man, when he came into the service of Nabuchodonosor, about seventeen years old. Father Francis asks us to take Daniel, Sidrach, Misach and Abdenago as role models, saying: “Lord, I don’t have to do foolish things like other young people do. I want to follow the examples of these men who lived in humility and the fear of God right from their youth.” Let us ask ourselves a serious question: “Am I following the examples of the Saints, especially the martyrs? Or, am I following the examples of the worldly?” Consider this question well. Saints have come through the wall of fire, Scripture talks about, and Father discussed yesterday.
In another consideration from Father, he refers us to Daniel 1:11-15: “And Daniel said to Malasar, whom the prince of the eunuchs had appointed over Daniel, Ananias, Misael, and Azarias: Try, I beseech thee, thy servants for ten days, and let pulse be given us to eat, and water to drink: And look upon our faces, and the faces of the children that eat of the king’s meat: and as thou shalt see, deal with thy servants. And when he had heard these words, he tried them for ten days. And after ten days their faces appeared fairer and fatter than all the children that ate of the king’s meat.” In Butler’s Lives of the Saints, we often read that the saints ate pulse. Do you know what pulse is? Or are we more interested in eating the king’s meat? A footnote in the Douay tells us that pulse is peas, beans and such like. Pulse is simple nutritious food, which is eaten in order to give us strength to continue in prayer and not to tickle our pallet.
After telling us this story, Father says: “God is looking for people who will boldly confess their faith, and not keep their light hidden underneath a bed.” Jesus says: “Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house.” (Matthew 5:15) We have discussed this in the past. Today many of us are not willing to stand for the truth and take the ridicule of the world. Instead, we light our candle and hide it under a bushel basket or as Father says, underneath the bed. Stop and think about that for a moment. If you light a candle and put it under the bed, what is going to happen? The bed will catch on fire. When we hide our light under the bed, we have a spiritual fire hazard.
Father then tells us: “God is looking for men who will not seek their own, who are not interested in anything for themselves and who are willing to lose their lives for Him, if necessary. Daniel was only 17 years old. Even today, God can choose a 17-year old youth and make him a prophet and empower him to take a stand for Him.” God can take you, right now, and make use of you for His service. God will put you to work in His service, if you turn your life completely over to Him, right here and right now.
God, what do you want me to do? Lord, give me the ability to see your will and the strength to do it, no matter what it may cost me. I consecrate myself completely to you right here and right not. Lead me wherever you want me to go.
+Michael pp

Wall of Fire

Father Francis Dominic wrote the other day:
In Zechariah 2:1-13 the prophet “lifted up his eyes, and saw, and behold a man, with a measuring line in his hand. And he said: Whither goest thou? and he said to me: To measure Jerusalem, and to see how great is the breadth thereof, and how great the length thereof.” (vs 1-2)
This vision symbolizes man determining the strength of the Church by the number of its members. But the Body of Christ in reality, has only one membership list – the Book of Life. And the Lord teaches us here how to really measure the Church.
Another angel comes and tells Zechariah, “And behold the angel that spoke in me went forth, and another angel went out to meet him. And he said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls, by reason of the multitude of men, and of the beasts in the midst thereof.” (3-4) This was a smaller group of people without a wall,(other translations say towns, villages without a wall) and they were thinking, “Who will come and join this despised group of ours? The other Jews are all living so comfortably in the North, in Babylon. But here we are, a small, despised group trying to build God’s temple. Who is interested in what we are doing?”
The angel came to encourage them and said, “Don’t worry. People from here and there will hear about you and will come and join you one day. Today you may be small. All of God’s work starts very small. But if God can find leaders who will stay true and not compromise His principles, then even if they are small, one day from north, south, east and west those who have a hunger for godliness and reality, will gradually hear of your group, and come and join you because they will recognize that God is in your midst and that you have life.” (read vss 6-11)
The Lord then told them, “I will be to [Jerusalem-the Church], saith the Lord, a wall of fire round about: and I will be in glory in the midst thereof.” (Zechariah 2:5). Everyone has to come through that wall of fire if he is to become a part of the True Church. That fire will burn up all his earthly ambitions and his desire to live for himself. Only then can he become a part of the Body of Christ. Those in the True Church have been baptized, they have been confirmed, they are doing all the right things outwardly, but if they have not walked through that wall of fire and allow it to purge out Self. They would lose their life. “If any man will come after me, let him deny himself, and take up his cross, and follow me. For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it.” (Matthew 16:24-25)
Picture a city surrounded by a wall of fire. How can you enter that city? Only by going through the wall of fire. Everything that can be burnt will be burnt up by God as you enter through that wall. Only what cannot be burnt will go through the fire. “Our God is a consuming fire” (Hebrews 12:29). “Which of you can dwell with devouring [consuming] fire?” (Isaiah 33:14).
And then God goes on to say, “I will be the glory in the midst thereof.” (vs 5) If we want the glory of God to be in the Church, then we must allow Him to be a wall of fire around the Church. The two go together. If you say that God’s standards are too high and you throw water on the fire, then God’s glory will not be in the Church either. When the wall of fire goes away, the glory goes away too. The most important thing in a Parish is not how traditional it is but have its members gone through the wall of fire. Do they have the glory of God. Among them. If those two things are there, right doctrine and right Tradition will follow. If those two things are not there, mere Doctrine and Tradition alone are useless.

Binding And Loosing

“Binding and loosing” is a phrase which comes from the rabbis. It refers to the authority to make decisions binding on the people of God.
This authority includes interpreting and applying the Word of God and admitting people to and excommunicating them from the community of faith. For the Jews this meant the community of Israel. For Christians this means the Church.
In Matthew 16:19 Jesus gives this authority over his Church to Peter: “whatsoever thou shalt bind upon earth, it shall be bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven.”
In Matthew 18:18, he gives the power to all the apostles: “Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven.”
What the Apostle Peter possessed as an individual, the apostles as a whole possessed as leaders of the Church.
And so we continue to read in Matthew 18:19:
“Again I say to you, that if two of you shall consent upon earth, concerning any thing whatsoever they shall ask, it shall be done to them by my Father who is in heaven.”
The word translated “consent” or in other translations “agree” in verse 19, is the Greek word sumphoneo, from which our English word “symphony” is derived. Jesus was referring in these verses to a unity among the Apostles, that would be like a musical symphony. Symphony implies a deep harmony of spirit between those apostles and their successors. Symphony implies a deep harmony of spirit between those Bishops, their successors and their Pope. When the Church is like the symphony produced by a well-conducted orchestra, then (Jesus said) their prayers and their leadership will have such authority that anything they asked for would be granted.
The reason why such a Church could exercise the ‘binding and loosing authority’ was explained by Jesus: “For”, He said, “where there are two or three gathered together in my name, there am I in the midst of them.” Christ the Head is present with all His authority in the midst of such a Church, and therefore the powers of Hell can never stand against it.
One reason why the Church described in The Acts of the Apostles knew the reality of this authority was because Peter our first Pope and the other apostles together had this harmony.
“All of these (Peter and the other apostles) were persevering with one mind in prayer”….. “And all they that believed, were together….And continuing daily with one ACCORD in the temple, and breaking bread from house to house”…… And they (the apostles and other believers)…..”with one accord lifted up their voice to God”……(Acts 1:14; 2:44,46; 4:24).
Because they were integrated into one spiritual Body under the authority of Christ and His representative here on earth, they could exercise the Lord’s authority in prayer. They were not highly educated, they had no social influence and no financial backing, yet they turned the then-known world upside down for Christ.
Today Satan ridicules the efforts of a disunited Church that says they speak for God but are full of adultery and unnatural affections of all sorts. We have liars, gossipers, hypocrites and lovers of this world flooding our Parishes. Those that call themselves the Church have for a foundation, not the Word of God but a humanistic, modern philosophy that does not and can not avail against Satan.
The Church needs to know again the reality of being one Body united.
A symphony that includes Sacred Scriptures, Apostolic Tradition, and Church’s Magisterium, together playing harmonious music that is conducted by the Holy Spirit, and played for God the Fathers honor and glory!
A Church properly related to each other, growing in love for one another and living in obedience to God is the greatest threat to the kingdom of the Devil on earth. Satan dreads nothing else as much as that. Let us make it our prayer that the Lord will help us to live each day in the light of the glorious truth of the Body. As more and more Catholics throughout the world begin to understand and to live by this truth, we shall assuredly see the Church, though small in number, restored to her pristine glory, an instrument in God’s Hands to rout the forces of darkness and a channel of blessing to a needy world. (Written by a friend)

You Are Dust

Dear friends,
“Remember man, you are dust and to dust you shall return.” (Genesis 3:19) Tomorrow is Ash Wednesday, the beginning of the holy season of Lent. Let us make this Lent the best Lent of our lives.
“Now therefore saith the Lord: Be converted to me with all your heart, in fasting, and in weeping, and in mourning. And rend your hearts, and not your garments, and turn to the Lord your God: for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil. Who knoweth but he will return, and forgive, and leave a blessing behind him, sacrifice and libation to the Lord your God?” (Joel 2:12-14) How far have we allowed our hearts to drift away from Almighty God? In the Old Testament, we read of people rending their garments, such as when the High Priest was trying Jesus. “Jesus saith to him: Thou hast said it. Nevertheless I say to you, hereafter you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven. Then the high priests rent his garments, saying: He hath blasphemed; what further need have we of witnesses? Behold, now you have heard the blasphemy:” (Matthew 26:64-65) Instead of tearing up our garments, it is time to rend our hearts, and ask God to come in and change them. How many of us have been lukewarm until now in fulfilling the will of God? “I know thy works, that thou art neither cold, nor hot. I would thou wert cold, or hot. But because thou art lukewarm, and neither cold, nor hot, I will begin to vomit thee out of my mouth.” (Apocalypse 3:15-16) The Holy Ghost here compares the lukewarm to vomit. It should be a disgusting thought, especially when we are not on fire with the love of God and ready to go into battle for Him as a member of the Church Militant.
And what will happen to the lukewarm, when the next bloody persecution comes? We are not ready for persecution, and yet it could be near, even at the door. This Lent we need to get serious about being Catholic. Being a Catholic is more than simply calling our self Catholic. We are part of the Church Militant; part of God’s army. The harvest is great, but the laborers are none. (Matthew 9:37) God is calling some who read this to go out into the fields and bring them in. The rest of us God is calling to support them, not just with our prayers and penances, but also with actual support materially. God is calling all of us to sacrifices.
Lent is more than a time to attend to our own spiritual needs, although this is essential at all times. Lent is also a time to work with the Household of the Faith. (Galatians 6:10)
Let us heed the advice of Jesus: “But thou, when thou fastest anoint thy head, and wash thy face; That thou appear not to men to fast, but to thy Father who is in secret: and thy Father who seeth in secret, will repay thee.” (Matthew 6:17-18) Instead, let us spread cheer as Saint Peter (I Peter 3:15) said: “But sanctify the Lord Christ in your hearts, being ready always to satisfy every one that asketh you a reason of that hope which is in you.” Yes, we must have hope, especially hope for eternal salvation. Yes, Lent is a time of fasting, and We ask you to review the fast laws.
Lent is next a time of spiritual spring cleaning. It is a time to look at our lives and to see where we need to make changes for the better. We have often prescribed two practices, tracking how we use our time for a week and how we use our money for a month. How many of us are wasting our time and money, showing we hold our own pleasures more important that Almighty God, our own families, etc.
And then Lent is time to get with our fellow soldiers in the Church Militant and work together to spread the good news of salvation to others, as well as to bear one another’s burdens. (Galatians 6:2)
During, this holy season, We also ask prayers for our project. We are working now to assemble the clergy in order to make more concrete plans.
And so this Lent, let us pray and ask God to come into our hearts and remove all that is not of Him from our hearts.
+Michael pp