Monthly Archives: April 2015

Fr. Nicholas Gruner dies

Father Nicholas Gruner, RIP

April 29: It is my sad duty to announce the sudden death of Father Nicholas Gruner

He died suddenly late today of a heart attack while working at his Fatima Center office.
At the moment, I do not know more than this. Please re-visit our page for updates.
He was truly the world expert on Fatima. He was more knowledgable on this subject, and on the true nature of the Fatima Message than anyone else.
Please remember Father Gruner in your prayers, a good friend and a true Catholic Crusader.
– John Vennari

A great Crusader for the Church and the Mother of God at Fatima has met his Judge.  May God have mercy upon him and reward him eternally for his faithfulness to the message of Fatima and the requests of the Mother of God, most importantly the Consecration of Russia and the Five First Saturdays.

Could the death of Fr. Gruner symbolize the eclipse of Fatima, for now there is nobody to cry out in the wilderness of the Church for Our Lady to be heeded and obeyed before it is too late?

A comment on Fr. Paul Nicholson’s condemnation of Fr. Gruner:

Fr. Paul Nicholson,

Is this the way you are to treat the dead?  What does “Now he knows the truth” mean? Are you implying that this faithful Priest of Our Lord went to hell?  And, praytell, what is his crime that warrants attack from so many sides of the Church?  Crying out that the Mother of God has not been obeyed?  You cry out for obedience, but you don’t explain why Our Lady of Fatima has not been obeyed by the Pope and the Bishops.  Since obedience is as important as you say, how come it has been almost a century and Our Lady of Fatima is ignored and her requests brushed under the rug, only left in the light by one brave Priest, Fr. Nicholas Gruner, who saw it as his rightful duty to continue bringing to the attention of the Church, the answer to the problems of not only the world, but the Church?

“Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, Which he had promised before, by his prophets, in the holy scriptures, Concerning his Son, who was made to him of the seed of David, according to the flesh, Who was predestinated the Son of God in power, according to the spirit of sanctification, by the resurrection of our Lord Jesus Christ from the dead; By whom we have received grace and apostleship for obedience to the faith, in all nations, for his name;”  ~Roman 1: 1-6

Do you not realize that if it was not for Fr. Gruner the message of Fatima would have long been forgotten in the heap of Modernism?  Do you not believe that the Mother of God at Fatima asked for the Consecration of Russia for world peace?  Why do you wish to destroy the messenger, if not to destroy the message?  Fr. Nicholas Gruner was an Apostle of the Latter Days, a valiant defender of Our Lady.  May she intercede for him.  For the love of God, Fr. Nicholson, please reflect upon the situation of the Church and pray that Our Lady of Fatima be soon obeyed and the fruits of the Apostolate of Fr. Nicholas Gruner brought forth by the eventual Consecration of Russia and triumph of Our Lady’s Immaculate Heart.

A final word on Our Lady of Fatima:  She is the Woman of the Apocalypse, the Woman clothed with the sun, with the moon under her feet and on her head a crown of twelve stars.

Eternal rest grant unto Fr. Nicholas Gruner, O Lord, and let perpetual light shine upon him.  May he rest in peace.

In Loving Memory

“You have seen hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to my Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace. The war is going to end; but if people do not cease offending God, a worse one will break out during the pontificate of Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that he is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father.  To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of Reparation on the First Saturdays. If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred, the Holy Father will have much to suffer, various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me and she will be converted, and a period of peace will be granted to the world.”

~Our Lady of Fatima


The Catholic Papacy and Freemasonry

Taken from the Alta Vendita, published in the 19th century and given approbation by Pope Pius IX on February 25, 1861:

“The Pope, whoever he is, will never come to the secret societies: it is up to the secret societies to take the first step towards the Church, with the aim of conquering both of them. The task that we are going to undertake is not the work of a day, or of a month, or of a year; it may last several years, perhaps a century; but in our ranks the soldier dies and the struggle goes on.

We do not intend to win the Popes to our cause, to make of them neophytes of our principles, propagators of our ideas. That would be a ridiculous dream; and if events turn out in some way, if Cardinals or prelates, for example, of their own free will or by surprise, should enter into a part of our secrets, this is not at all an incentive for desiring their elevation to the see of Peter. That elevation would ruin us. Ambition alone would have led them to apostasy; the requirements of power would force them to sacrifice us.

What we must ask for, what we should look for and wait for, as the Jews wait for the Messiah, is a Pope according to our needs… With that we shall march more securely towards the assault on the Church than with the pamphlets of our brethren in France and even the gold of England. Do you want to know the reason for this? It is that with this, in order to shatter the high rock on which God has built his Church, we no longer need Hannibalian vinegar, or need gunpowder, or even need our arms. We have the little finger of the successor of Peter engaged in the plot; and this little finger is as good, for this crusade, as all the Urban Ils and all the Saint Bernards in Christendom. We have no doubt that we will arrive at this supreme end of our efforts. But when? But how? The unknown is not yet revealed.

Nevertheless, as nothing should turn us aside from the plan drawn up, and on the contrary everything should tend to this, as if as early as tomorrow success were going to crown the work that is barely sketched, we wish, in this instruction, which will remain secret for the mere initiates, to give to the officials in charge of the supreme Vente some advice that they should instill in all the brethren, in the form of instruction or of a memorandum…

Now then, to assure ourselves a Pope of the required dimensions, it is a question first of shaping for him, for this Pope, a generation worthy of the reign we are dreaming of. Leave old people and those of a mature age aside; go to the youth, and, if it is possible, even to the children… You will contrive for yourselves, at little cost, a reputation as good Catholics and as pure patriots.

This reputation will put access to our doctrines into the midst of the young clergy, as well as deeply into the monasteries. In a few years, by the force of things, this young clergy will have overrun all the functions; they will govern, they will administer, they will judge, they will form the sovereign’s council, they will be called to choose the Pontiff who should reign. And this Pontiff, like most of his contemporaries, will be necessarily more or less imbued with the Italian and humanitarian principles that we are going to begin to put into circulation. It is a small grain of black mustard that we are entrusting to the ground; but the sunshine of justice will develop it up to the highest power, and you will see one day what a rich harvest this small seed will produce.

In the path that we are laying out for our brethren, there are found great obstacles to conquer, difficulties of more than one kind to master. They will triumph over them by experience and by clearsightedness; but the goal is so splendid that it is important to put all the sails to the wind in order to reach it.

You want to revolutionize Italy, look for the Pope whose portrait we have just drawn. You wish to establish the reign of the chosen ones on the throne of the prostitute of Babylon, let the Clergy march under your standard, always believing that they are marching under the banner of the apostolic Keys. You intend to make the last vestige of the tyrants and the oppressors disappear, lay your snares like Simon Bar-Jona; lay them in the sacristies, the seminaries, and the monasteries     rather than at the bottom of the sea: and if you do not hurry, we promise you a catch more miraculous than his. The fisher of fish became the fisher of men; you will bring friends around the apostolic Chair. You will have preached a revolution in tiara and in cope, marching with the cross and the banner, a revolution that will need to be only a little bit urged on to set fire to the Four Corners of the world.” (Permanent instruction of 1820, op. cit., pp. 82-90.)

Saints and Popes have warned of Freemasonry and it’s diabolical power.  We know that Freemasonry has infiltrated the Church.  Our Lady told us so at Quito, Ecuador.

Could Pope Francis be the Pope they have been looking for, the Pope “imbued with humanitarian principles?”  The concern of the current Vicar of Christ is our happiness in this world.  One example of this is his “10 tips to happiness”:

We are to kneel before God, not man.  And nowadays, nobody bothers to kneel before God since they cannot even do so before His Real Presence in the Blessed Sacrament.

We were not made for comfort in this world.  The Father of lies is prince of this world.  We were made for greatness.  We were made to conquer the world, just as Our Lord conquered the world.

Are we not truly happy when we are knowing, loving and serving God in His Holy Catholic Church? It seems not.  The Pope only wants us to pat each other on the back, moreso those of false religions who are not required to convert to the Catholic Church.  Proselytism has been thrown out the window.  Nevermind that the very mission of the Church is to go out and baptize all nations.  How ashamed the martyrs must be at the current occupants of the positions of power in the Church!

When do we hear of the things of God and the great truths of our Holy Religion?  It’s as if they have been long forgotten in Rome, only to be replaced with man and the rights of man.

Freemasonry has succeeded in their deception and eclipse of the Faith.  We only await Our Lady’s triumph when she will crush satan and Freemasonry beneath her feet.

~Damsel of the Faith

Instruction for the Third Sunday of Easter

Taken from “The Church’s Year” by Fr. Leonard Goffine:

The Church continues to rejoice and praise God for the Resurrection of Christ and sings accordingly at the Introit of this day’s Mass:

INTROIT Shout with joy to God all the earth, alleluia: Sing ye a psalm to his name, alleluia. Give glory to his praise, alleluia, alleluia, alleluia. (Ps. 65) Say unto God: How terrible are thy works, O Lord! In the multitude of thy strength thy enemies shall lie to thee. Glory, etc.

COLLECT O God, who showest the light of Thy truth to such as go astray, that they may return to the way of righteousness, grant that all, who profess the Christian name, may forsake what­ever is contrary to that profession, and closely pursue what is agreeable to it. Through, etc.

EPISTLE (I Peter 2:11-19) Dearly beloved, I beseech you as strangers and pilgrims to refrain yourselves from carnal desires, which war against the soul, having your conversation good among the Gen­tiles: that whereas they speak against you as evil doers, they may, by the good works which they shall, behold in you, glorify God in the day of visitation. Be, ye subject therefore to every human creature for God’s sake: whether it be to the king as excelling, or to governors as sent by him for the punishment of evil doers, and for the praise of the good: for so is the will of God, that by doing well you may put to silence the ignorance of foolish men: as free, and not as making liberty a cloak for malice, but as the servants of God. Honor all men: Love the brotherhood: Fear God: Honor the king. Servants, be subject to your masters with all fear, not only to the good and gentle, but also to the froward. For this is thanks‑worthy, in Jesus Christ our Lord.

EXPLANATION St. Peter here urges the Christians to regard themselves as strangers and pilgrims upon this earth, looking upon temporal goods only as borrowed things, to which they should not attach their hearts, for death will soon deprive them of all. He then admonishes them as Christians to live in a Christian manner, to edify and lead to truth the Gentiles who hated and calumniated them.

This should especially be taken to heart by those Catholics who live among people of a different religion; for they can edify them by the faithful and diligent practice of their holy religion, and by a pure, moral life lead them to the truth; while by lukewarmness and an immoral life, they will only strengthen them in their error, and thus inure the Church.

St. Peter also requires the Christians to obey the lawful authority, and therefore, to pay all duties and. taxes faithfully, because it is the will of God who has instituted lawful authority. Christ paid the customary tribute for Himself and Peter (Matt. 17:26), and St. Paul expressly commands that toll and taxes should be paid to whomsoever they are due (Rom. 13:7). St. Peter finally advises servants to obey their masters whether these are good or bad, and by so doing be agreeable to God who will one day reward them.

ASPIRATION Grant me the grace, O Jesus! to consider myself a pilgrim as long as I live and as such to use the temporal goods. Give me patience in adversities, and so strengthen me, that I may willingly obey the lawful authority, though its laws and regulations should come hard and its tribute press upon me.

GOSPEL (John 16:16‑22) At that time, Jesus said to his disciples: A little while, and now you shall not see me: and again a little while, and you shall see me: because I go to the Father. Then some of his disciples said one to another: What is this that he saith to us: A little while, and you shall not see me: and again a little while, and you shall see me, and, because I go to the Father? They said therefore: What is this that he saith, A little while? We know not what he speaketh.

And Jesus knew that they had a mind to ask him, and he said to them: Of this do you inquire among yourselves, because I said: A little while, and you shall not see me: and again a little while and you shall see me. Amen, amen I say to you, that you shall lament and weep, but the world shall rejoice: and you shall be made sorrowful, but your sorrow shall be turned into joy. A woman, when she is in labor, hath sorrow, because her hour is come: but when she hath brought forth the child, she remembereth no more the anguish, for joy that a man is born into the world. So also you now indeed have sorrow, but I will see you again, and your heart shall rejoice: and your joy no man shall take from you.

What is the meaning of Christ’s words: A little while and you shall not see me; and again a little while and you shall see me?

St. Chrysostom applies these words, which Christ spoke to His apostles a few hours before His Passion, to the time between the death of Jesus and His Resurrection; but St. Augustine, to the time between the Resurrection and the Ascension, and then to the Last Judgment at the end of the world, and he adds: “This little while seems long to us living, but ended, we feel how short it is.” In affliction we should console ourselves by reflecting, how soon it will terminate, and that it cannot be compared with the future glory, that is awaiting eternally in heaven him who patiently endures.

Why did our Savior tell His disciples of their future joys and sufferings?

That they might the more easily bear the sufferings that were to come, because we can be prepared for suf­ferings which we know are pending; because He knew that their sufferings would be only slight and momentary in comparison with the everlasting joy which awaited them, like the pains of a woman in giving birth to a child which are great indeed, but short, and soon forgotten by the mother in joy at the birth of the child.

Says St. Chrysostom:

Tell me, if you were elected king but were obliged to spend the night preceding your entrance into your capital city where you were to be crowned, if you were compelled to pass that night in much discomfort in a stable, would you not joyfully endure it in the expectation of your kingdom? And why should not we, in this valley of tears, willingly live through adversities, in expectation of one day obtaining the kingdom of heaven?”

PETITION Enlighten me, O Holy Spirit! that I may realize that this present life and all its hardships are but slight and momentary, and strengthen me that I may endure patiently the adversities of life in the hope of future heavenly joys.

Consolation in trials and adversities

You shall lament and weep.” (John 16:20)

That Christian is, most foolish who fancies that the happiness of this world consists in honors, wealth, and pleasures, while Christ, the eternal Truth, teaches the contrary, promising eternal happiness to the poor and oppressed, and announcing eternal affliction and lamentation to those rich ones who have their comfort in this world. How much, then, are those to be pitied who as Christians believe, and yet live as if these truths were not for them, and who think only how they can spend their days in luxury, hoping at the same time to go to heaven where all the saints, even Christ the Son of God Himself, has entered only by crosses and sufferings.

Prayer in tribulation

O good Jesus! who hast revealed, that we can enter heaven only by many tribulations, (Acts 14:21) hast called them blessed who in this world are sad, oppressed, and persecuted, but patiently suffer, and who hast also taught us, that without the will of Thy Heavenly Father, not one hair of our head can perish: (Luke 21:18) I therefore submit entirely to Thy divine will, and beg Thy grace to endure all adversities for Thy sake, that after this life of misery I may enjoy eternal happiness with Thee in heaven.

What every Catholic must believe

The following is taken from “A Manuel of Catholic Prayers, 1988”:

1. Every Christian must believe that there is one God, and no more than one God: that God is a pure Spirit, the Lord and Maker of heaven and earth, who has neither beginning nor end, but is always the same; who is everywhere present; knows and sees all things; can do all things whatsoever He pleases; and is infinite in all perfections.

2. Every Christian is bound to believe that in one God there are three distinct Persons, perfectly equal, of the same substance, and having the same nature: the Father, who proceeds from no one; the Son, who is born of the Father before all ages; and the Holy Ghost, who proceeds eternally from the Father and the Son as from one principle; and that the three Persons are all equally eternal, equal in wisdom and power, and are all three one and the same Lord, one and the same God.

3. We must believe that God created the angels to be with Him for ever, and that one part of them fell from God by sin, and became devils; that God also created Adam and Eve, the first parents of all mankind, and placed them in the earthly Paradise, from whence they were justly banished for the sin they committed in eating of the fruit of the forbidden tree; and that by this trangression of Adam we are all conceived and born in sin, and must have been lost for ever, if God had not sent us a Saviour.

4. We are bound to believe in the Saviour of all mankind, Jesus Christ, the Son of God, true God and true man; perfect God from all eternity, equal to His Father in all things; and perfect man, from the time of His coming down from heaven for us, having a body and soul like ours.

5. We must believe that Jesus Christ, our Saviour, who had been long foretold by the prophets, was, at God’s appointed time, by the power of the Holy Ghost, without having any man for His father, conceived in the womb of the Virgin Mary; whom God had prepared for this wonderful Maternity in a wonderful manner: in that by a singular grace and privilege, in view of the merits of Jesus Christ, she was in the first instant of her conception preserved free from every taint of original sin. Of her, who is blessed among women for evermore, was born our Lord–she still remaining a pure virgin. During the time of His mortal life Jesus Christ founded the Christian religion; and then offered Himself a sacrifice for the sins of the whole world, by dying upon a cross, to obtain mercy, grace, and salvation for us; and that neither mercy, nor grace, nor salvation can, or ever could, since Adam’s fall, be obtained except through the mediation of the Son of God.

6. We must believe that Jesus Christ, after He died and was buried, arose on the third day from death to life, never to die again; and that, for the space of forty days, He was pleased, at different times, to manifest Himself to His disciples, and then ascended into heaven in their sight; where, as God-man, He continually intercedes for us. Thence He sent down the Holy Ghost upon His disciples, to abide with them for ever, as He had promised, and to guide them and their successors into all truth.

7. We must believe the Catholic or Universal Church of Christ, of which He is the perpetual Head, and His Spirit the perpetual Guide; which is founded upon a rock, and is ever victorious over all the powers of earth and hell. The Church is always One, in all its members professing one faith, in one communion, under one chief pastor, called the Pope, succeeding St. Peter, to whom Christ committed His whole flock. The Church is always Holy, in teaching a holy doctrine, in inviting all to a holy life, and in the eminent holiness of many of its children. It is Catholic, or Universal, for it subsists in all ages, and teaches all nations, and maintains all truth. It is Apostolic, for it derives its doctrine, its communion, its orders, and its mission, by an uninterrupted succession, from the Apostles of Christ.

8. With the Catholic Church the Scriptures, both of the Old and New Testaments, were deposited by the Apostles. It is the guardian and interpreter of them, and the judge of all controversies relating to them. The Scriptures, thus interpreted, together with the traditions of the Apostles, are to be received and admitted by all Christians for the rule of their faith and practice of Christ, there ever resides in the Church the active power of forgiving sin, and of granting Indulgences for the remission of the temporal punishments of sin; which may be applied to the souls both of the living and of the dead who have died friends of God and in the peace of Christ.

14. We must believe also the necessity of Divine Grace, without which we cannot make so much as one step towards heaven; and that all our good and all our merits are the gift of God; that Christ died for all men, and that His grace does not take away nor oppress our free will.

15. We must believe that Jesus Christ will come from heaven at the last day to judge all men; that all the dead, both good and bad, shall arise from their graves, and shall be judged by Him according to their works; that the good shall go to heaven with Him, body and soul, to be happy for all eternity in the enjoyment of the Sovereign Good; and that the wicked shall be condemned, both body and soul, to the torments of hell.

The Athanasian Creed

Whosoever will be saved, before all things it is necessary, that he hold the Catholic Faith. Which faith, except everyone do keep entire and inviolate, without doubt he will perish everlastingly.

Now the Catholic Faith is this; that we worship One God in Trinity, and Trinity in Unity. Neither confounding the Persons, nor dividing the substance.

For there is one Person of the Father, another of the Son, another of the Holy Ghost. But the Godhead of the Father, and of the Son, and of the Holy Ghost, is all One; the Glory equal, the Majesty co-eternal.

Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreate, the Son uncreate, the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet they are not three eternals, but one eternal. As also they are not three uncreates, nor three incomprehensibles; but one uncreate, and one incomprehensible. In like manner the Father is almighty, the Son almighty, and the Holy Ghost almighty. And yet not three almighties, but one almighty.

So the Father is God, the Son God, and the Holy Ghost God. And yet they are not three Gods, but one God. So likewise the Father is Lord, the Son is Lord, and the Holy Ghost is Lord. And yet they are not three Lords, but one Lord. For like as we are compelled by the Christian verity to acknowledge every Person by Himself to be God and Lord; so we are forbidden by the Catholic religion, to say there are three Gods, or three Lords.

The Father is made of none, neither created, nor begotten. The Son is from the Father alone, not made, nor created, but begotten. The Holy Ghost is from the Father and the Son, not made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this Trinity, there is nothing before or after, nothing greater or less; but the whole three Persons are co-eternal together and co-equal.

So that in all things, as is aforesaid, the Unity is to be worshipped in Trinity and the Trinity in Unity. He, therefore, that will be saved, must thus think of the Trinity.

Furthermore, it is necessary to everlasting salvation, that he also believe rightly the Incarnation of our Lord Jesus Christ. Now the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and Man.

He is God of the substance of the Father, begotten before the world; and He is man of the substance of His mother, born in the world; Perfect God and perfect man; of reasonable soul and human flesh subsisting. Equal to the Father according to His Godhead; and less than the Father according to His Manhood.

Who, although He be both God and Man, yet He is not two, but one Christ; One, not by the conversion of the Godhead into flesh, but by the taking of the Manhood unto God; One altogether, not by confusion of substance, but by unity of Person. For as the reasonable soul and the flesh is one man, so God and Man is one Christ.

Who suffered for our salvation, descended into hell, rose again the third day from the dead. He ascended into heaven; He sitteth at the right hand of God the Father Almighty; from whence He shall come to judge the living and the dead. At whose coming all men shall rise again with their bodies, and shall give an account of their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire.

This is the Catholic faith, which except a man believe faithfully and steadfastly, he cannot be be saved.

Glory be to the Father, and to the Son, and to the Holy Ghost. Amen.

The Apostles’ Creed

I believe in God, the Father almighty, Creator of Heaven and earth, and in in Jesus Christ, His only Son, our Lord; Who was conceived by the Holy Ghost, and born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried. He descended into Hell; on the third day He rose again from the dead. He ascended into Heaven, and sitteth at the right hand of God the Father Almighty; from thence He shall come again to judge the living and the dead. I believe in the Holy Ghost, the Holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

The Catholic Church since Vatican II

The following article on the revolution in the Church written in 1985 is by the great Michael Davies:


We have always had cranks in the Church, but until the aftermath of Vatican II, we regarded them with benevolent pity rather than animosity. In August 1965 Evelyn Waugh issued a public protest and warning. He noted that private representations made through the proper channels were disregarded, and that the time had come to speak out “to warn the submissive laity of the dangers impending.” He warned that those propagating the theories now being imposed had been “with us in parts of the U.S.A. and northern Europe for a generation. We looked upon them as harmless cranks who were attempting to devise a charade of second century habits. We had confidence in the abiding Romanita of our Church. Suddenly we find the cranks in authority.”


The cranks are in authority, that is it precisely. And it is those who attempt to preserve sanity in the Church who are looked upon as insane. Contemporary Catholicism in many countries today resembles the world of George Orwell’s Nineteen Eighty-Four. In this novel, the Party requires not only that every citizen shall say that black is white, but that he shall believe it. In the Church today we are not only expected to abandon beliefs and traditions inherited from our fathers, but to rejoice in their abandonment. This is the purpose of the ceaseless dialogue in the talking Church, which, in reality, is a monologue delivered by ecclesiastical cranks to a captive audience which does not possess a right to reply. Evidently, this sudden penchant for committees, commissions, and dialogues is a result of the democratic spirit which entered the Church during the Council. We have prelates at the very highest level who, to all intents and purposes, are acting upon the principle that Catholic morality should be based on what a majority among the trendy faithful finds acceptable. Thus a few years ago in England we had a National Pastoral Congress at which the delegates voted for a modification of the Church’s teaching on contraception, and for divorced Catholics who had remarried to receive Communion. Cardinal Hume abandoned his role as a successor of the Apostles imparting authoritative teaching to his flock, and went to Rome as a delegate of the people to present their demands to the Holy Father. Needless to say, he received very short shrift from Pope John Paul II.


It should be clear that a common thread links all the manifestations of the “Spirit of the Council” which I have just been describing. It is a turning away from God towards man, what Dr. Norman criticized as the failure to appreciate that the real danger to mankind today derives from threats to his spiritual rather than his material condition. The liturgy is now almost entirely man-centered; the question is no longer what is right and fitting for the worship of God, but what the people will enjoy. In the U.S.A., in particular, the Mass is degenerating into a form of entertainment complete with clowns and dancing girls. The theocentric ethos of the Tridentine Mass was totally incompatible with the anthropocentric ethos of the Conciliar Church. Similarly, religious education now concentrates not upon God but upon the pupil, what he can relate to, what he can enjoy, how he can help the people of the Third World (which Catholic children were doing long before Vatican II with the Holy Childhood collections). The permissive morality advocated by so many clerics is geared not to what God demands, but to what man finds enjoyable or convenient. The preoccupation with politics, world peace, nuclear weapons, and the Third World is a dramatic demonstration of the abandonment of the spiritual for the material, and of the hard task of evangelization for the meretricious plaudits of the secular media. A bishop who denounces abortion will be condemned by the media for attempting to impose his personal beliefs upon the whole of society; but a bishop who denounces nuclear weapons is speaking with a prophetic voice. The ecumenical movement in its present form denotes a turning away from truth in favor of a feeling of cozy togetherness with our non-Catholic neighbors. This dialogue does not involve only Christians. An Indian Jesuit, Father Amaladoss, remarked in 1983 that he no longer attempts to bring Hindus to a knowledge of Christ; he is now content simply to “dialogue with my Hindu brothers, looking forward to a mutual enrichment and collaboration in the building up of a new humanity.”  As for the new spirit of dialogue and consultation, it represents the influence of the unacceptable theory of democracy consistently denounced by the popes, making man the ultimate arbiter of his own conduct. The net result of these trends has been summed up perfectly by Archbishop Lefebvre—it is Christianity without the Cross. We want the comfort religion brings us, but we do not want the sacrifice it demands of us. One young American Jesuit has declared that the ultimate criterion of religious authenticity is whether it is “fun.” He claimed that the hot tub in his campus recreation center is one of the chief places where he finds God, and that he would like the inscription on his tombstone to read: “He made it fun.” One need hardly add that “fun” and the Cross are incompatible.


Who is responsible for this state of affairs! Ultimately, of course, it is Satan. He has waged unceasing war against the Church from the day of Pentecost. His most clever ploy is to deceive men who are not inherently bad into serving his purposes under the impression that they are doing good. Immediate responsibility must be placed upon the bishops, they are the men charged with guarding the Deposit of Faith and leading their flock to the safe pasture of Heaven.

Professor Dietrich von Hildebrand, who was decorated by Pope Paul VI for his loyalty to the Holy See, considers that a small number of bishops can be considered as enemies of the Church, men who are doing all in their power to undermine Her teaching. But he castigates in particular not this tiny minority, but the vast majority, men, “… who make no use whatever of their authority when it comes to intervening against heretical theologians or priests, or against blasphemous performances of public worship. They either close their eyes and try, ostrich-style, to ignore the grievous abuses as well as appeals to their duty to intervene, or they fear to be attacked by the press or the mass media and defamed as reactionary, narrow-minded, or medieval. They fear men more than God.”


And how has it come about that so many priests and laity have either acquiesced in the self-destruction of the Church, or have at least not attempted to oppose it actively. Among this number must, alas, be included Pope Paul VI himself; he denounced abuses but rarely took effective action to curtail them. Paul Hallett, probably the most respected Catholic journalist in the U.S.A., has remarked that there was an almost universal acceptance of the inevitability of the direction the Church was taking. It conformed so closely to the spirit of our age, it received such endorsement in all the mass media, it proceeded so inexorably that resistance seemed futile. The old adage of “If you can’t beat them, join them,” is applicable here. When a bandwagon starts rolling it takes greater strength of character to avoid jumping on. Thomas Cranmer, apostate Archbishop of Canterbury, met little resistance in imposing his heretical views on the English clergy by doing so in very gradual stages. Once the first compromise had been made the second and third were much easier, and eventually the subsequent stages were accepted as inevitable. In the interest of objectivity I must add that there are some courageous bishops doing all in their power to uphold orthodoxy. There are also many priests doing all they can to help their people keep the faith. I know a good number of them.


Reactions to the “Spirit of the Council” have varied considerably. A small number of liberal enthusiasts welcome it, propagate it, and do all in their power to intensify it. But these men control almost all the structures in the Church at present, and so are in a position to impose their eccentricities upon the rest of us. They almost invariably enjoy the support and indeed the adulation of the Catholic and secular media. The second group, by far the largest, making up perhaps 85% to 90% of the faithful, tends to be apathetic. It never wanted the changes, it had little interest in the changes, but it will do nothing to oppose them. This is not something that should shock or surprise us, it is a normal fact of the behavior of any social group or organization. In a parish of two or three thousand Mass-goers, how many are very actively involved in fund-raising events, or organizations such as the Legion of Mary or the St. Vincent de Paul Society? In a political party or union, how many members actually attend meetings or distribute literature? This general attitude of practical indifference is the greatest asset of any group fomenting a revolution. Revolutionaries do not need active support, simply minimal resistance, and when they can impose their revolution from above, as has happened since the Council, then a successful revolution is virtually guaranteed.


This third group, the conservatives, is of people who dislike what is happening and are prepared to make at least some effort in the defense of orthodoxy. But this group has been confused and divided. Its greatest problem is an exaggerated concept of the obedience to lawful authority with which every true Catholic should be imbued. Many such Catholics are unable to appreciate that when a person in authority is using his power in a harmful manner, then his subjects have a right to resist him. This is a position firmly entrenched in Catholic theology, particularly the teaching of St. Thomas Aquinas, who makes a particular point of stressing our right to resist prelates. The people who belong to this authority-conscious group will object to defective catechetical texts and liturgical abuses, but will draw back at an outright conflict with their bishops. In particular, they will not resist anything receiving Vatican approval. Thus, although they might deplore Communion in the hand they will not oppose it once permission has been obtained from Rome, despite the fact that it is a flagrant violation of the wishes of the Holy Father.


At the other extreme are Catholics who, to all intents and purposes, have gone into schism. They are fighting the abuses, but from outside the Church, and so their efforts are futile. Such people often conclude that we no longer have a pope. Their theological ignorance leads them to believe that if a pope does not use his authority effectively he ceases to be pope. They are called “sedevacantists,” from the Latin sedes vacante, referring to the vacancy of the Holy See between the death of one pope and the election of his successor. These people also tend to believe that the New Mass is not valid, that is to say, that when the priest says the words of consecration nothing happens. Such a view is theologically untenable, although one must admit that the manner in which Mass is often celebrated today makes it hard to believe that it is the renewal of the sacrifice of Calvary. The Palmar de Troya sect provides an example of this last faction. They even have their own pope.


There is a third option, a via media between those whose efforts in defense of orthodoxy are rendered ineffective by their subservience to authority, sincerely motivated though this may be, and those whose defense of orthodoxy is rendered ineffective since they have gone into schism. This via media, the traditionalist option, is the one espoused by Archbishop Lefebvre. It is similar to the stand adopted by St. Athanasius. While remaining firmly within the Church, while recognizing the Pope and supporting all his efforts in defense of orthodoxy, while recognizing the validity of the New Mass and the new sacramental rites, the Archbishop refuses to abandon the traditions which he upheld throughout his fifty years as a priest and a bishop, including, incidentally, the post of Apostolic Delegate to the entire French-speaking Africa. This option also has its dangers; the devil is present everywhere today, and once again it is a danger which can come from pride. I would call it the pharisee syndrome, the “thank God we are not as other men” syndrome—and it can lead to schism, and has done so in some cases. Those who opt for the traditionalist solution have a particular need of prayer, patience and great charity to those who do not share their opinions, and a sense of humor. Many traditional Catholics possess these qualities but, alas, some do not. The Archbishop explains his position in the following terms and, implemented in the right spirit, I believe it provides an effective means of upholding the traditional faith in communion with the Pope amidst the self-destruction and decomposition of the post-conciliar Church. It is a position which has also been adopted by many priests and laymen not connected with the Society of St. Pius X, but who are making the same stand for Tradition as Archbishop Lefebvre himself.

We are not rebels, we are not schismatics, we are not heretics. We resist. We resist this wave of Modernism which has invaded the Church, this wave of laicism, of progressivism which has invaded the Church in a wholly unwarranted and unjust manner, and which has tried to erase in the Church all that was sacred in it, all that was supernatural and Divine, in order to reduce it to the dimension of man. So we resist, and we will resist, not in a spirit of rebellion, but in the spirit of fidelity to Our Lord Jesus Christ, the spirit of fidelity to all who have taught us our holy religion, the spirit of fidelity to all the Popes who have maintained Tradition. That is why we have decided simply to keep going, to persevere in Tradition, to persevere in that which has sanctified the Saints who are in Heaven. Doing so, we are persuaded that we are rendering a great service to the Church, to all the faithful who wish to keep the Faith, all the faithful who wish to receive truly the grace of Our Lord Jesus Christ.


In January 1985, Pope John Paul II surprised the world with the announcement that he would be calling an extraordinary assembly of the world’s bishops in the following November to commemorate the twentieth anniversary of the Second Vatican Council, and to evaluate the effect of its teaching and reforms upon the life of the Church.

Reactions to the announcement varied. There was considerable apprehension among liberal Catholics that the Pope might be planning to turn back the clock, at least in some respects. This impression was strengthened by the fact that Joseph Cardinal Ratzinger, Prefect of the Congregation for the Doctrine of the Faith, had stated publicly a few weeks before the Pope’s announcement that the changes which had followed the Council had been disastrous for the Church. Pope Paul VI himself had admitted before his death that since the Council, in which he had placed such high hopes, the Church seemed to be engaged in a process of self-destruction. It was, then, hardly surprising that members of the huge bureaucracy spawned by the Council and which has a vested interest in maintaining the post-conciliar status quo, should be anxious.

What transpires at the Extraordinary Synod—whether it proves to be an enthusiastic endorsement of the post-conciliar changes or the beginning of a return to Tradition—there can be no doubt concerning the state of the Church since, Vatican II. In every aspect of Catholic life subject to statistical verification there has been a drastic and unprecedented decline. The Church is indeed engaged in a process of self-destruction, as is made clear beyond any doubt in this pamphlet. We hope that all who read it will write to the Holy Father and ask him to use the Synod as a first step in calling a halt to this self-destruction, and to initiating a true renewal which must involve a return to Catholic Tradition.

Litany of reparation for sacrileges committed against the Blessed Sacrament

In today’s lack of Faith in the Holy Eucharist made manifest in most Catholic parishes in the world, this litany is a necessary remedy for the sacrileges and outrages committed against Our Lord Jesus Christ in the Blessed Sacrament:

Lord, have mercy on us;
Christ, have mercy on us;
Lord, have mercy on us;
God the Father of Mercy, Have mercy on us.
God the Son, Mediator between God and man,
Have mercy on us.
God the Holy Spirit, the Enlightener of hearts,
Have mercy on us.
Holy and undivided Trinity, Have mercy on us.

O Sacred Host! Victim of reparation for the sins of the world, Have mercy on us.
O Sacred Host! Annihilated on the altar for us and by us, Have mercy on us.
O Sacred Host! Despised and neglected, Have mercy on us.
O Sacred Host! Neglected and abandoned in Your temples, Have mercy on us.
Be merciful unto us: Spare us, O Lord.
Be merciful unto us: Hear us, O Lord.

                     (Response: We offer You our reparations, O Lord)

For so many unworthy Communions
For the irreverence of Christians,
For the continual blasphemies of the impious,
For the infamous discourses made in Your Holy Temples,
For the crimes of sinners,
For the sacrileges which profane Your sacrament of love,
For the coldness of the greater part of Your children,
For their contempt of Your loving invitations,
For the infidelity of those who call themselves Your
For the abuse of Your grace,
For our unfaithfulness,
For our delay in loving You,
For our tepidity in Your Holy Service,
For Your bitter sadness at the loss of souls,
For Your long waiting at the door of our hearts,
For Your loving sighs,
For Your loving tears,
For Your loving imprisonment,
For Your loving death,

(Response: We sinners beseech You, hear us)

That You spare us, that You hear us,
That You will make known Your love for us in this most
Holy Sacrament,
That You will vouchsafe to accept our reparation, made in
the spirit of humility.

Lamb of God, who takes away the sins of the world:
Spare us, O Lord.
Lamb of God, who takes away the sins of the world: Graciously hear us, O Lord.
Lamb of God, who takes away the sins of the world:
Have mercy on us, O Lord.

Let us pray:
Lord Jesus, Who has chosen to expose Yourself to all the outrages of the impious, rather than withdraw Your Sacred Body from our Churches, grant us the grace to bewail, with true bitterness of heart, the injuries and sacrileges committed against you, and to repair as far as lies in our power, and with sincere love, the many ignominies and contempts You have received, and still continue to receive, in this ineffable mystery, Who lives and reigns with God, in the unity of the Holy Spirit, for ever and ever. Amen.

Good Shepherd Sunday

Taken from “The Liturgical Year” by Fr. Leonard Goffine:

Instruction on the Second Sunday after Easter

Because of the joyous Resurrection of Christ, and the graces flowing to us on account of it, the Church sings at the Introit of the Mass:

INTROIT The earth is full of the mercy of the Lord, alleluia; by the word of the Lord the heavens were established, alleluia, alleluia. Rejoice in the Lord, ye just: praise becometh the upright. (Ps. 22) Glory be to the Father, etc.

COLLECT O God, who in the humility of Thy Son hast raised up a fallen world; grant to Thy faithful a perpetual joyfulness; that whereas Thou hast rescued them from the perils of eternal death, Thou mayest bring them to the fruition of everlasting joy. Through, etc.

EPISTLE (I Pet. 2:21‑25) Dearly beloved, Christ suffered for us, leaving you an example that you should follow his steps. Who did no sin, neither was guile found in his mouth. Who, when he was reviled, did not revile; when he suffered, he threatened not; but delivered himself to him that judged him unjustly; who his own self bore our sins in his body upon the tree, that we being dead to sins, should live to justice: by whose stripes you were healed. For you were as sheep going astray: but you are now converted to the shepherd and bishop of your souls.

EXPLANATION St. Peter teaches the Christians patience in misery and afflictions, even in unjust persecution, and for this purpose places before them the example of Christ who, though most innocent, suffered most terribly and most patiently. Are we true sheep of the good Shepherd if at the smallest cross, at every word, we become angry and impatient?

ASPIRATION O Lord Jesus! grant me the grace to follow Thee, my good Shepherd, and not to complain and make threats whenever I am reprimanded, reviled or persecuted for justice sake.

GOSPEL (John 10:11-16) At that time, Jesus said to the Pharisees: I am the good shepherd. The good shepherd giveth his life for his sheep. But the hireling, and he that is not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and flieth; and the wolf catcheth and scattereth the sheep: and the hireling flieth, because he is a hireling, and he bath no care for the sheep. I am the good shepherd, and I know mine, and mine know me. As the Father knoweth me, and I know the Father, and I lay down my life for my sheep. And other sheep I have, that are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd.

How has Christ proved Himself a good Shepherd?

By sacrificing His life even for His enemies, for those who did not yet love Him, (I John 4:10; Rom. 5:8) and could not reward Him. He has besides given Himself to us for our food.

How are we to know if we are among the sheep of Christ, that is, His chosen ones?

If we listen willingly to the voice of the Shepherd in sermons and instructions, in spiritual books and conversations; are obedient to it, and especially give ear and follow the rules of the Church through which the Good Shepherd speaks to us, (Luke X. 16.) “for he,” says St. Augustine, “who has not the Church for his mother, will not have God for his father;” if we gladly receive the food of the Good Shepherd, that is, His sacred Body and Blood in holy Communion; if we are patient and meek as a lamb, freely forgiving our enemies; if we love all men from our heart, do good to them, and seek to bring them to Jesus.

Who are the other sheep of Christ?

The Gentiles who were not of the fold of Israel, whom Christ sought to bring by His disciples, and now by their successors; into His fold. To these sheep we also belonged by our ancestors. O how grateful we should be to God, that He has brought us into the fold of His Church, and how diligently should we conduct ourselves as good sheep!

When will there be but one fold and one shepherd?

When, by the prayers of the Church and by her missionaries, all nations shall be converted to the only saving Church, constituting then one Church under one head. Let us pray that this may soon come to pass.

PRAYER O Lord Jesus! Thou Good Shepherd who on the cross didst give Thy life for Thy sheep, grant us, we beseech Thee, by Thy death, the grace to be faithful to Thy voice and teachings like obedient lambs that we may one day be numbered among Thy chosen ones in heaven.

Instruction on hope

I lay down my life for my sheep.” (John 10:15)

What has Christ obtained for us by His death?

The remission of our sins, the grace to lead a life pleasing to God in this world, and eternal happiness in the next, for which we now firmly hope, with secure confidence may now expect, and most assuredly will obtain, if we do not fail on our part.

In what does eternal happiness consist?

In the beatific vision of God, which includes the most perfect love of Him, by which those who are saved become, as it were, one with Him, possessing in this union everything that they can possibly desire.

What are the necessary means of obtaining eternal happiness?

The grace of God, that is, His continual assistance; the practice of the three divine virtues: Faith, Hope and Charity; the keeping of God’s commandments; the frequent use of the holy sacraments, and constant prayer. These means must be diligently employed, for “God who“, as St. Augustine says, “created us without us, will not save us without us,” that is, without our cooperation.

What may especially enable us to hope for eternal happiness?

The infinite mercy and goodness of God, who from all eternity has loved us more than an earthly mother, and. because of this love did not even spare His only-begotten Son, but gave Him up, for our sake, to the most bitter death. Will He then deny us heaven, He who in giving us His Son, has given us more than heaven itself? The fidelity of God: He has so often promised us eternal happiness, and in so many texts of Scripture so clearly explained that He wishes us to be saved, that He must keep His promise, for He is eternal truth and cannot deceive. (Heb. 6:18) He says not yes today, and no tomorrow, there is no change in Him, nor shadow of alteration. (James 1:17) The omnipotence of God, who can do all that He pleases, whom no one can oppose or prevent from doing what He will; if we have confidence in a rich and honest man who assures us he will assist us in need, how much more should we hope in the goodness, fidelity, and omnipotence of God!

When should we make an act of Hope?

As soon as we come to the use of reason and, are sufficiently instructed concerning this virtue and its motives; in time of trouble or of severe temptation against this virtue; when receiving the holy Sacraments; every morning and evening, and especially at the hour of death.

The same thing is to be observed in regard to acts of Faith and Love.