Declaration of Bishop Peter Martin Ngo-Dihn Thuc

Thuc Declaration

How does the Catholic Church appear today as we look at it? In Rome, John Paul II reigns as “Pope,” surrounded by the body of Cardinals and of many bishops and prelates. Outside of Rome, the Catholic Church seems to be flourishing, along with its bishops and priests. The number of Catholics is great. Daily the Mass is celebrated in so many churches, and on Sundays the churches are full of many faithful who come to hear the Mass and receive Holy Communion. But in the sight of God, how does today’s Church appear? Are the Masses both the daily ones and those at which people assist on Sundays pleasing to God? By no means, because that Mass is the same for Catholics as it is for Protestants therefore it is displeasing to God and invalid. The only Mass that pleases God is the Mass of St. Pius V, which is offered by few priests and bishops, among whom I count myself. Therefore, to the extent that I can, I will open seminaries for educating candidates for that priesthood which is pleasing to God. Besides this “Mass,” which does not please God, there are many other things that God rejects: for example, changes in the ordination of priests, the consecration of bishops, and in the sacraments of Confirmation and of Extreme Unction. Moreover, the “priests” now hold to: 1) modernism; 2) false ecumenism 3) the adoration [or cult] of man; 4) the freedom to embrace any religion whatsoever; 5) the unwillingness to condemn heresies and to expel the heretics. Therefore, in so far as I am a bishop of the Roman Catholic Church, I judge that the See of the Catholic Church in Rome to be vacant; and it is necessary for me, as bishop, to do all that is needed so that the Catholic Church in Rome endures for the eternal salvation of souls.
February 25, 1982
+Peter Martin Ngo-dinh-Thuc
Quo Primum
1. The Council of Trent, Session XXII
2. Adorabili Eucharisti, Pope Pius VII; Decree for the Armenians, Council of Florence (DZ 698, 715)
3. Missale Romanum of Pius V; De defectibus formae.
4. Auctorem Fidei of Pius VI (DZ 1501-1599); Lamentabili of Pius X; Pascendi Dominici Gregis of Pius X (DZ 2001-2109)
5. Quanta Cura of Pius IX (DZ 1700-1780); Unam Sanctam of Boniface VIII (DZ 468-369)
6. Canon 1322
7. Cum Ex Apostolatus of Paul IV; Code of Canon Law, Canon 188, note 4
8. Pontificale Romanum; De Consecratione Electi is Episcopum; Forma Juramenti et Examen. Canon 332: Every candidate for the episcopate though elected, presented, or designated by the civil government, needs the canonical provision or institution in order to be the bishop of a vacant diocese, which institution is exclusively the right of the Roman Pontiff. Before the canonical institution, the candidate must make the profession of faith mentioned in Canons 1404-14096, and take the oath of fealty to the Holy See by the formula approved by the Holy See. (Fontes” Pontificale Romanum titulus de consecratione electi in episcope.)

Unam Sanctam

WE ARE COMPELLED, OUR FAITH URGING us, to believe and to hold—and we do firmly believe and simply confess—that there is one holy Catholic and Apostolic Church, outside of which there is neither salvation nor remission of sins; her Spouse proclaiming it in the canticles, “My dove, my undefiled is but one, she is the choice one of her that bore her”; which represents one mystical body, of which body the head is Christ, but of Christ, God.
In this Church there is one Lord, one Faith, and one Baptism. There was one ark of Noah, indeed, at the time of the flood, symbolizing one Church; and this being finished in one cubit had, namely, one Noah as helmsman and commander. And, with the exception of this ark, all things existing upon the earth were, as we read, destroyed.
This Church, moreover, we venerate as the only one, the Lord saying through His prophet, “Deliver my soul from the sword, my darling from the power of the dog.” He prayed at the same time for His Soul—that is, for Himself the Head, and for His Body— which Body, namely, He called the one and only Church on account of the unity of the Faith promised, of the sacraments, and of the love of the Church. She is that seamless garment of the Lord which was not cut but which fell by lot. Therefore of this one and only Church there is one body and one head—not two heads as if it were a monster: Christ, namely, and the vicar of Christ, Saint Peter, “Feed my sheep.” My sheep, He said, using a general term, and not designating these or those particular sheep; from which it is plain that He committed to him all His sheep.
If, then, the Greeks or others say that they were not committed to the care of Peter and his successors, they necessarily confess that they are not of the sheep of Christ; for the Lord says, in John, that there is one fold, one shepherd, and one only.
We are told by the word of the Gospel that in this His fold there are two swords—a spiritual, namely, and a temporal. For when the apostles said,
“Behold here are two swords”—the Lord did not reply that this was too much, but enough. Surely he who denies that the temporal sword is in the power of Peter wrongly interprets the word of the Lord when He says, “Put up thy sword in its scabbard.” Both swords, the spiritual and the material, therefore, are in the power of the Church; the one, indeed, to be wielded for the Church, the other by the Church; the one by the hand of the priest, the other by the hand of kings and knights, but at the will and sufferance of the priest. One sword, moreover, ought to be under the other, and the temporal authority to be subjected to the spiritual. For when the Apostle says “There is no power but of God, and the powers that are of God are ordained,” they would not be ordained unless sword were under sword and the lesser one, as it were, were led by the other to great deeds.
For according to St. Dionysius the law of Divinity is to lead the lowest through the intermediate to the highest things. Not, therefore, according to the law of the universe are all things reduced to order equally and immediately; but the lowest through the intermediate, the intermediate through the higher. But that the spiritual exceeds any earthly power in dignity and nobility we ought the more openly to confess, the more spiritual things excel temporal ones. This also is made plain to our eyes from the giving of tithes, and the benediction and the sanctification; from the acceptation of this same power, from the control over those same things.
For, the truth bearing witness, the spiritual power has to establish the earthly power, and to judge if it be not good. Thus, concerning the Church and the ecclesiastical power, is verified the prophecy of Jeremias: “See, I have this day set thee over the nations and over the kingdoms,” and the other things which follow.
Therefore if the earthly power err, it shall be judged by the spiritual power; but if the lesser spiritual power err, by the greater. But if the greatest, it can be judged by God alone, not by man, the Apostle hearing witness. A spiritual man judges all things, but he himself is judged by no one. This authority, moreover, even though it is given to man and exercised through man, is not human but rather divine, being given by divine lips to Peter and founded on a rock for him and his successors through Christ Himself whom He has confessed; the Lord Himself saying to Peter: “Whatsoever thou shalt bind,” etc. Whoever, therefore, resists this power thus ordained by God, resists the ordination of God, unless he makes believe, like the Manichean, that there are two beginnings. This we consider false and heretical, since by the testimony of Moses, not “in the beginnings,” but “in the beginning” God created the heavens and the earth.
Indeed we declare, say, pronounce, and define that it is altogether necessary to salvation for every human creature to be subject to the Roman Pontiff.
The Lateran, November 14, in our eighth year. As a perpetual memorial of this matter. (1302, Pope Boniface VIII)

Bishop Peter Martin Ngo-Dihn Thuc declared: “Therefore, in so far as I am a bishop of the Roman Catholic Church, I judge that the See of the Catholic Church in Rome to be vacant; and it is necessary for me, as bishop, to do all that is needed so that the Catholic Church of Rome endures for the eternal salvation of souls.” He wanted to elect a Pope, until he was thwarted by three of his Bishops, Bishops Guerard des Lauriers, George Musey and Louis Vezelis OFM.

Wikipedia on Thuc, as was common knowledge in 1982 and 1983: “Shortly after the Datessen consecration, Archbishop Thục departed for the United States at the invitation of Bishop Louis Vezelis O.F.M., a Franciscan former missionary priest who had agreed to receive Episcopal Consecration by the Thục line Bishop George J. Musey, assisted by Co-Consecrators, Bishop Moisés Carmona y Rivera of Acapulco, Mexico, and Bishops Adolfo Zamora and Roberto Martínez of Mexico City, Mexico in order to provide Bishops for an “imperfect Council” which was to take place later in Mexico in order to elect a legitimate Pope from among themselves. Archbishop Thuc took up residence in Bishop Vezelis’ New York State friary for a short time after this photo was taken.”