Monthly Archives: July 2017

A Picture worth a thousand words


The title of this post might sound rather cliche, but what if I told you that the above photo is of a graduating class of high school girls taken not even sixty years ago?  Yes, these young ladies make up part of the Class of 1958 at Upper Darby High School, located near Philadelphia, PA.

A brief reflection from the original poster:

“Wow, pause for a moment and reflect on this astounding glimpse into the past. Judging by appearances, these are mature women prepared for real life, not children prepared for another phase of extended childhood.

Some of these young women are very beautiful. They have movie star looks. But notice how the ones who have humbler looks are beautified and even ennobled by their dignified dress and charming modesty. Styles of today are, in contrast, especially unkind to women not endowed with great looks. By the way, Upper Darby was not a wealthy town. These are middle-class students. Thanks, feminism! Thanks all you pink-hatted gripe artists! Thanks for destroying the beauty, purpose and nobility of femininity!

Consider further that Upper Darby is not even a religious school, but a public one, and that probably not one of these girls is above 18 or 19 years of age.  Young ladies like these could scarcely be found at Catholic high schools twenty years later.  With the exception of the beautiful traditionally-minded schools, of which there are far too few, secondary education is now specifically designed (more or less) to form revolutionaries against the quickly fading Christian West.

What happened then?  Clearly even the 1950s was not the very best of times.  We were still afflicted in lesser degrees with the errors of the Revolution, dating back to Luther, and Freemasonry had gained some considerable ground.  However, once the Church was plunged into a crisis of the greatest magnitude, its influence was greatly diminished in the world.  The world cannot fend for itself; it depends necessarily on the Church for life.  As Vatican II was “liberating” the Church, the moral chaos of the sexual, “Woodstock” revolution was beginning to wreak havoc on the world.

We no longer enable young girls to grow into true mothers.  Instead, they are taught the errors of feminism and “what it means to be free”.  They are taught to degrade true men and hold themselves as the higher authority over all.  At the time the women of yesteryear are becoming mothers, they have already known for years how to use birth control methods and crave tattoos and piercings.  They will almost undoubtedly attend “university” to become a professional woman, which is simply an oxymoron.  A woman strictly committed to the modern workforce is no woman.  This is not to say that girls in this age cannot have university training at all, as even the teacher and nurse, among others, are unfortunately now required to have all of these supposedly necessary qualifications.  We are “enlightened” after all.  However, this should be viewed simply as an exception for our age.  Not even a man should have to endure such degradation when the exact opposite should be taking place.

As for the men, they likewise have been affected by feminism in surrendering so much of their masculinity to the women.  They are hardly men anymore.  It is absolutely a complete reversal of even the most basic common sense.  Behind every man is a good woman; God has designed it this way.  She is to strengthen and make the man.  As the women go, so do the men.  If only the women so hungry for power recognized what kind of power they have been given.  This does not mean that men may make excuses like Adam, but is a recognition of the reality of life. The women largely make the society.  Although the sanctuary is revered higher than the sacristy, the latter enables most everything to take place in the former.  The same goes for the world and home.  Without the “behind the scenes” preparations of the home, the stage of the world cannot go on normally.  Such is the case with the world today.  Let us restore the Christian woman and her Christian home!

~ Steven C.

The original sources for this post are the blog post linked to above, as well as Tradition in Action.  As with many of our sources, we do not necessarily guarantee complete agreement with all positions, but simply an endorsement of the subject matter featured.  


History of the Russian Greek Catholic Church

A marginalized Rite of the Church, the Russian Greek Catholic Church, comprised of 30,000 members that have no episcopal leadership, have consecrated themselves to Our Lady of Fatima, in prayers that she will grant them a bishop. Read their story, from the Society’s website:

~Damsel of the Faith

From June 6-9, representatives of the Russian Greek Catholic Church (RGCC) met for a historic congress in San Felice del Benaco. One of the aims of the congress was to request a bishop to lead its 30,000 members worldwide.

As the smallest of the sui iuris Eastern churches in communion with Rome, the RGCC’s faithful have been entrusted to the care of local Latin ordinaries rather than having their own specific hierarchy. While some Latin bishops have been supportive of the RGCC’s survival, others have been less so. If the RGCC is to have a future, both in its native Russia and in the diaspora, having its own hierarch is imperative.

History of the RGCC

The history of the RGCC dates back to the late 19th century. Despite Greek Catholicism being illegal throughout the Russian Empire, individual Russian churchmen and intellectuals, including the eccentric and controversial Vladimir Soloviev, began pushing for Russian Orthodox Christians to unite themselves to Rome. Soloviev, for example, posited a novel theory that Rome and Moscow had never truly broken communion after the Great Schism (typically dated to 1054 A.D.). Following Tsar Nicholas II’s edict of religious toleration in 1905, it became possible for more Russian Orthodox to join the Catholic Church.

Eventually, in 1908, Pope St. Pius X, through the Vatican Secretary of State, decreed that the Russian Catholics should retain their liturgical and spiritual patrimony in full, without any alteration or admixture with another rite. What this meant is that Russian Catholic communities could use both the so-called Synodal form of the Byzantine Rite as had been approved for the Russian Orthodox Church by its leadership and the so-called Old Rite that had been suppressed violently in the mid-17th century. Those holding to the Old Rite, known as Old Believers, had been persecuted by the Russian state for centuries because they resisted reforms to the liturgy. Several Old Believer communities entered into communion with the Catholic Church during this period of time.

Unfortunately, after the Soviet Revolution in 1917, the nascent RGCC found itself persecuted violently. While some RGCC communities managed to survive in the diaspora, as the decades moved on, little attention was given to the needs of the RGCC, partially as part of a larger policy of appeasement by the Vatican toward the Soviet Russian state. Even after 1989, the remnants of the RGCC in Russia found it difficult to gain support from the Vatican, leaving them to largely fend for themselves without much opportunity for growth.

The Situation Today


Although the Soviet state is no more, ecumenical concerns at the Vatican have continued to keep the RGCC marginalized. The present Russian Orthodox Church maintains the position that all Greek Catholics, including those living in Ukraine and Belarus, should return to the Orthodox fold. The Russian Orthodox Church has also been critical of any Catholic proselytism of Orthodox Christians and has pressured Vatican officials to curtail any expansion of Greek Catholicism into lands like Ukraine and Russia. For the Orthodox, Greek Catholicism is a threat to their ecclesiastical hegemony.

Whether Rome follows through in supporting the resolutions and requests of the RGCC remains to be seen. In addition to asking for a bishop, the RGCC wishes for the process of Russian Orthodox entering the Catholic Church to be simplified, and for former Russian Orthodox becoming Catholic not to be absorbed automatically into the Latin Church.

It is telling that the clergy meeting in June took the opportunity to consecrate the RGCC to Our Lady of Fatima, for it will only be by her prayers and protection that the RGCC will continue to thrive and survive. Prayers should also be offered that the RGCC will serve as a bridge to lead the Russian Orthodox back into communion with Rome.

Traditional Catholic Representative stands strong against “homosexual agenda”, is scorned by “LGBTQ” movement and media

Image result for francis awerkamp

Last November, we were delighted to write on the election of Mr. Francis Awerkamp to the State House of Representatives in Kansas.  For this was not simply the election of yet another so-called “conservative”, but a true sign of Hope.  Mr. Awerkamp has been a lifelong attendee of the Society of St. Pius X’s priory in St. Mary’s, Kansas and ran for office on a platform that was 100 percent faithful to the timeless teachings of the Catholic Church and even the Natural Law. He is also a devoted husband and father, having a wonderful, growing family of his own.

The election of such a candidate is definitely miraculous in our day and this one may be attributed in large part to the good fruits of the strong traditional Catholic community in St. Mary’s.  Located right in the heart of America, this pleasant, humble town holds a profound Catholic history dating especially back to the early 19th century.  It was the Jesuit missionaries who started this wonderful work, building an already devout Indian area into a great force for the Catholic Church and the entire world.  The large parish has always been there, but there have been different areas of focus for the mission from the famous boys school and college to the Jesuit seminary.  After the Second Vatican Council, the Jesuits ended their mission at St. Mary’s.  For a decade, St. Mary’s was mostly dormant and slowly deteriorating, but its greatest work was about to commence.  In 1978, Divine Providence allowed the Society to acquire the property.  Abp. Lefebvre then visited St. Mary’s and admired especially the former Immaculata Chapel  and saw it as “a symbol, raised up in the heart of America, and destined to favor the Catholic renaissance of our great country.”  The chapel was unfortunately later destroyed by fire, but the mission has thrived.  St. Mary’s is now home to 13 traditional priests, approximately 4,000 faithful, a complete elementary and high school with several hundred students, a Liberal Arts College, and much more than I could ever fit into this post.

The town of St. Mary’s itself may be the most Christian town in America. Having so many resident traditional Catholics does make quite a difference after all.  Thank God, it is even illegal to purchase a contraceptive here.  This is one of very few places in the world where traditional Catholics stand a reasonable chance at being elected to higher positions in government and having a say in making laws.  Of course, the cultural degradation in America and the deep political “establishment” have allowed for the most vile of protests against one who even seeks to uphold the most basic precepts of the Natural Law. We are now all of a sudden so “enlightened” and the previous generations archaic and stupid?  What has this modern world produced with its enlightenment?  A few technological advances and pure chaos. It is by no means “tolerant” for anyone to attack and denigrate Christianity, which has given everything to the world, and subsequently embrace all rights for Sodomites.  The true aim of this present-day movement is to subvert the Christian West, not to “love” everyone’s “choices” and backgrounds. Truths of the Faith and Natural Law do not change; they remain constant for eternity.

Mr. Awerkamp is one of very few in a political position who fully understands and accepts the Law of Almighty God and good common sense.  On Monday, he published a newsletter online detailing his positions in regard to certain major issues.  Many of them addressed topics concerning taxes and education.  Inside the newsletter was this paragraph to summarize issues surrounding the family:

Pro-Life/Pro-Family:  The Legislature passed and the Governor signed a Bill updating the Women’s Right to Know Act. This Bill gives women access to more information about her would-be abortionist on abortion consent forms.  This bill represents a small victory for the pro-life efforts in Kansas as it sheds much-needed light on some of the more troubling elements of the abortion industry; hopefully, this Bill will help a mother to chose life for her child. Governor Brownback consistently supports pro-life bills, signing more than any governor in Kansas history, and continues to preserve Kansas as one of the most pro-life states in our country.  Regarding Family issues, many attempts to undermine parental rights or advance the progressive agenda against the natural law were defeated this year.  The so-called “LGBTQ” movement surprised many legislators this year: Organizers brought students to the Capitol to promote the homosexual agenda.  After I explained my clear position that “a man is a man, a woman is a woman, and marriage is between a man and a woman, and this is a reality that we can not change,” the teachers, one of whom was a man wearing a skirt ‘identifying’ as a woman, quickly led the students away.  Re-establishing family values in our country will require effort, but a great first step is to stop using taxpayer dollars to teach, promote, and encourage the homosexual agenda.    

Again, this would have made sense to the vast majority only a few years ago, but in our age, the media has wasted little time in pouncing upon this paragraph.  Although they claim to present “neutral” stories, the tone is obviously a left-wing slant designed to undermine these stances. There are also attacks coming from “Equality Kansas”, an “LGBTQ” rights group.  Executive Director Tom Witt commented, “Awerkamp is letting stereotypes control his thinking, and his comments about the people that were there are nothing but disrespectful and demeaning.” Predictably, many left-wing, pro-death individuals have invaded the media with vitriolic remarks about Mr. Awerkamp and his Faith, to the honor of both.  It might never truer than in our age for groups and individuals to be shunned by the world for being faithful to God.

We ask our readers to consider taking a few moments to thank Mr. Awerkamp for his stance against this immoral legislation.  The thanks might not have to even come in writing, but perhaps through good prayers for himself, his family, and for those he represents.

To conclude, an excerpt from on this gender identity disorder:

“Until now, everyone has followed common sense that the sex makes the gender. The human person is male or female according to one’s biological constitution which, implying a certain kind of education, is the base of the specific psychology. It followed that homosexual behavior was considered as being against the order of nature, thus anti-natural. Now, in order to explain and justify homosexual behavior, modern ideologues affirm that the gender makes the sex. Thus masculine and feminine behavior would not correspond necessarily to the biological sex. For them, “the sex is a social category”, meaning that it corresponds to the desires of each in connection with the “construction” of the social models. Also, as being dependent on desire and education, but no longer on nature, the gender could be changed.

Yet such an approach is based on puerile argumentation. Social influence cannot affect the subject so greatly that the person’s gender is determined solely through social influence. “The sexual identity is inscribed on each cell of the body and can be determined by the ADN test. This is not subject to change.” Male and female identities rest on the being[3] of the person itself. “Agere sequitur esse” says the saying: one acts (or not, in the case of disorders) according to the physiological and psychological construction made by the Creator, although original sin and poor education may twist the plan of God and induce disordered tendencies.

The gender ideologues “denature” the sexual difference in order to achieve the equality between men and women more efficiently, to the point of rendering them similar, and of legitimizing any sexual orientations whatsoever. To be a man or a woman would be a mere question of personal and free preference.

This ideology is also used to draw anthropological conclusions which institute particular realities like homosexuality, but also to modify the sense of human sexuality. If the male and female identities are no longer rooted by God in the nature of beings by means of sexual differences and complementarity, but left to free choice, the use of sexuality itself happens to be disconnected from its objective and realistic goal: generation (i.e.,procreation).

Here, we are facing a dilemma between practice, as it is lived between men and women (men and women, because they are such, and not because they want to be such, thus having sexual intercourse in order to procreate), and a system of analysis, of conceptual representation codified by the gender theory which play with words pretending to free oneself from the reality of things.

Despite its flaws, this ideological current is inspiring political decisions in first world countries. In others, like Africa or Asia, it imposes the “new colonialism” of this modern Western thought, under the pressure of international institutions to the point of destabilizing society in a way similar to Marxism.

The Church calls us to respect all persons in their dignity but this does not mean that she agree with sexual practices which depart from the dignity of human sexuality nor that she admits marriage and adoption by same sex “couples.” It is an abuse of language to speak here of “couples” and of “family” since both always imply something only represented by sexual differences and the generative couple.

The gender ideology’s main aim is to give equal rights to all persons. The pretension to spread marriage to persons of the same sex in the name of equality is both nonsensical and an anthropological transgression since only a male and a female make an alliance which supposes complementarity and therefore sexual differences, whereas certain people make believe that marriage could be contracted on the mere basis of sexual orientation.

In line with this, the gender ideology intends to re-invent and solve the relations of authority between men and women and the prescription of their mutual roles. But injustice and mistreatment cannot be solved by emancipating women from the social role of spouse and mother, by marking their autonomy and independence from man and by liberating themselves from the “unjust constraints” of maternity. The promotion of contraception and abortion by means of the modern notion of reproductive health will bring neither peace to women nor more respect and responsibility to men, let alone peace between men and women.

Only the will of the Creator, with the help of grace, can bring peace and joy by instilling justice and charity. That is the good news that the angels sang on Christmas Eve by announcing the coming of Emmanuel, the Savior.”

~ Steven C.



Mr. Awerkamp’s newsletter:


Post from last November on Mr. Awerkamp’s election:



The first Ordinations at the new St. Thomas Aquinas Seminary

Bishop Bernard Fellay, Superior General of the SSPX, ordained 9 American Priests and 6 Deacons, on the morning of July 7th, Feast of the Sacred Heart of Jesus.  This was the first priestly ordination at the now completed St. Thomas Aquinas Seminary in Dillwyn, VA. The following is a print summary of Bishop Fellay’s sermon, as of now. Pictures are to follow. What a glorious day for the Church and the Society, more fruits of the Society’s labor of love – new priests to save souls and aid in the restoration of the Church. The new Seminary, built to literally represent a fortress, will house, God willing, many more generations of future Priests to come.  The divine graces poured forth upon these men give them the supernatural power to save souls from hell and lead them to heaven. Congratulations to the newly ordained and may God reward them for their fidelity to His Church!

~Damsel of the Faith

The Man of God 

For the first time, these grounds see the tremendous happiness from Almighty God and Holy Mother Church for this harvest of deacons and priests. Who are they, these men? Holy Scripture says that a priest is a Man of God. He is not of this earth. At his ordination, the priest receives something real in his soul. They are human beings, with a body and soul, with virtues and defects. What they receive today will help them, and it also changes them. Philosophically we say that when an accident is added it modifies their substance. It is like this with the man who is made a priest, but it also changes his character. The sacrament of ordination goes deep into his soul, so deep that it cannot be erased – not by age, or death, or sin. The soul is forever changed.

This Man of God is chosen by God. He is a prophet because it is his role to speak in the name of someone else. God has chosen these men to be his mouthpiece to the world. They are to remind creatures of God and God’s interests; these things are always to come first. God is their end and their fulfillment, His Ten Commandments, and His only begotten Son, Our Lord Jesus Christ.

The Deacons

“God is talking to us creatures,” His Excellency continued. This Word has been entrusted to the Deacon. He receives the Gospel in the ordination ceremony. Each time the priest reads the Gospel at Mass, he kisses it. We might not understand the importance of communicating the Gospel, but the devil does. He makes it hard to spread the Gospel through fear of the might of the world. We must resist the devil. He is real. Holy Mother Church strengthens the ones who give us this Word. This is a fight to the death against the devil and all those who follow him. The fight is above human strength, but Our Lord gives the Holy Ghost to men so they can fight.
Our Lord told St. Peter that he is to testify that Our Lord is Almighty God – he is to give witness. The Apostles were shaken by this, but our Lord said ‘Do not fear! I will give you the Holy Ghost.’ The Church has always been in this spiritual fight against the devil and all those who spread errors.
I say to the deacons, this word belongs to God and to the Church. Do not put yourself above the Church. Do not try to judge the Church. Remain a child of the Church. It is true that a lot of prelates and cardinals have not been faithful. But the Church is the Mystical Body. It is one body incorporated into Our Lord Jesus Christ. Not one grace can happen without the immediate intervention of Our Lord. Priests and deacons are just his instruments.

The Priests

In the Holy Eucharist, our Lord gave a means to multiply Himself. There is only one Jesus, one Body, one Soul. And in each host, He is completely, fully there. He multiplies Himself through the real presence. But He hides Himself. For our Lord Jesus Christ, His species is the priest, though the man that is the priest is still present. Our Lord is the priest and the victim. There is only one priest, Jesus. Only Jesus absolves in confession. At Mass, the priest opens his mouth and says, ‘This is My body,’ and it is Jesus speaking. These words do not belong to the man; they belong to Jesus.
The only one who has the might in His words and to produce what He says is God. In Genesis, how did God create? By speaking. By His might He makes what He says a reality.
This might is given to the priest when he gives the sacraments.
When the priest speaks, the whole, infinite holiness of God comes through. The priest’s hands are consecrated – they are dedicated to give blessings. It is beyond understanding what kind of treasures God has deposited to His priests. The priest himself is an incomprehensible sign of God’s love. St. John Vianney said that if we understood what a priest is, we would die of love.
A priest is a mediator, a key, one that reunites God and man after they have been separated by sin. The priest repairs the damage caused by sin. When God chooses a priest, He chooses a victim. It is hard to understand. Our human nature does not like it. But a vocation is a call to be a sacrifice.
Every Mass is a sacred sign of an invisible sacrifice. In a Mass, our Lord Himself perpetuates the sacrifice of Calvary. This sacrifice is consummated with the Communion of the priest. The priest is obliged daily to make this sacrifice. In each sacrifice, we priests offer ourselves. Each priest should say, ‘I am immolated with the sacrifice on the Cross. I am dead with Jesus.’ That is the priest that will cleanse sin from the world. To be a priest is something serious. Modern men want to get rid of sin; they have no sense of sin. They want to get rid of mortification and death. But Our Lady said souls will go to hell because no one makes sacrifices for them. A sacrifice hurts.
Charity, which is love, is difficult to really understand. It is gentle and kind and good, yes. Those God loves the most – look at what He requests of them. Who does God love more than the Blessed Virgin Mary? And we know what God had planned for her.

The Sacred Heart

Today is the first Friday, the day of the Sacred Heart, which is a visible indication of God’s love. The Sacred Heart is opened by a lance to show us God’s love, and it is surrounded by thorns by our ingratitude. It is the same with the Immaculate Heart, which is crowned with roses and surrounded by thorns. The priest must be like these two hearts, and the fulfillment of this is his vocation.
In the world, there is hatred of God, a meanness of creatures who are against their God. The priest must win over the evil by goodness. The priest reminds us of the love of God. He is the ambassador of God. When this goodness shines, it will touch hearts to continue God’s work of saving souls.

The beautiful ceremonies of the Catholic Priesthood:

Bishop Fellay’s torch-lit procession with the faithful, the evening of the ordinations, to honor the 100th Anniversary of Our Lady of Fatima:



Archbishop Lefebvre’s Romanitas

It is true that in this current crisis, the human side of Rome has never seemed more human than at present.  As a result, the possession of a true Roman spirit may be more difficult to fully obtain and understand. All of today’s prominent errors from Modernism to Sedevacantism only impede the development of this Romanitas.  This is an immense tragedy, for no Catholic can ever be fully sustained without it.

Bp. Tissier de Mallerais properly defines the term Romanitas and tells of how Archbishop Lefebvre instilled in his spiritual sons this genuine Catholic spirit.  Thanks be to God, the priests and bishops of Tradition continue to pass down Romanitas to the next generation of religious and faithful.       


Dyed-in-the- Wool Roman!(originally published in the February 2015 issue of The Angelus)


An interview with Bishop Bernard Tissier de Mallerais

The Angelus: Your Excellency, how do you understand the term Romanitas?

Bishop Tissier de Mallerais: The word conveys the idea of Christian Rome while not excluding pagan Rome, which established the unity of the future Christendom through the Latin language and the organization of Imperial Rome; after all, the first Christian princes were Roman emperors. That’s why we don’t neglect pagan Rome or even pagan Latin authors in our studies. It is true that Providence willed that pagan Rome become Christian, and this is the transformation that we celebrate with the Feast of St. Peter on the 29th of June. It’s what Pope Leo I expressed in this beautiful passage in which he praises the conversion of Rome: “From a master of error, thou hast become a disciple of truth.”

The Angelus: You are suggesting first a pagan Rome and then…?

Bishop Tissier de Mallerais: Then Rome became the Rome of the Popes. Once the emperors relocated to Byzantium, Rome became entirely the Rome of the Popes, together with the Papal States. It was Rome, through the popes, that was to illumine Christendom and organize it against its enemies.

The Angelus: What were the circumstances that led Marcel Lefebvre to discover Rome?

Bishop Tissier de Mallerais: Young Marcel was sent to Rome by his father, Mr. Lefebvre, since his brother René was already attending the French Seminary, then under the direction of Father Le Floch, whom he held in high regard. His father obliged his son to go there: “You are going to Rome, no discussion. There’s no way you are going to stay in the diocese of Lille, where there are already liberal, modernist influences. At Rome you’ll be under the direction of Father Le Floch,” whom he saw as a director who would hand on the doctrine of the popes.

The Angelus: What did Romanitas mean for the young seminarian?

Bishop Tissier de Mallerais: For him it meant continuity of papal doctrine. So, for instance, during meals at the seminary, by order of Father Le Floch, the papal encyclicals on the important topics of Christian politics were read aloud. And Father Le Floch himself was to give lectures on the papal encyclicals of the last two centuries, beginning with those of the popes who condemned Freemasonry up to the French Revolution. The two popes Pius VI and Pius VII were its victims. Pius VI was to condemn the principles of the French Revolution. Pius VII was to cosign the Concordat with Napoleon so as to revive the Church in France. There was also the encyclical letter of Pius VII to the Bishop of Troyes lamenting that Louis XVIII recognized the Catholic religion, not as the religion of the kingdom, but only as that of the majority of the French. It was already the apostasy of a head of a Catholic State. Then came the great encyclicals of Gregory XVI, Pius IX, Leo XIII, St. Pius X, and Pius XI, all of which, in an admirable continuity, condemned liberal errors in politics and taught the doctrine of the social and political kingship of Christ the King.

The Angelus: Would it be correct to say that Archbishop Lefebvre would not have been the traditionalist bishop we knew had he not attended the French Seminary at Rome?

Bishop Tissier de Mallerais: Quite right, even if the expression “traditionalist bishop” was not his language. He told us seminarians: “My life was completely changed by my stay at Rome. If I had not gone to the seminary at Rome, I would have become an ordinary diocesan priest without the heritage of St. Pius X that I received at Rome from Father Le Floch, Father Voegtli, Father Le Rohellec, Father Frey and Father Haegy.” These five teachers transmitted to him the spirit of St. Pius X. When he first arrived at Rome, the odor of sanctity, the virtues and the doctrine of St. Pius X were still in the air, for he had died just nine years before. Archbishop Lefebvre’s life was completely changed thanks to the grace of going to Rome.

The Angelus: Was this grace an illumination? a conviction? the idyllic vision of the Church in its essence?

Bishop Tissier de Mallerais: The Archbishop told us that during his schooldays he had been rather liberal. They thought that the separation of Church and State was a good thing—not in his family, though! Nonetheless, at school he had not learned the principles of the Catholic City. It was at Rome that he learned that the State ought to publicly profess the Catholic religion and defend it. So by going to the seminary, he underwent an intellectual conversion that he often spoke to us about. He would say: “I was very glad to be made aware that I was mistaken when I used to think that the separation of Church and State is a good thing. I was a liberal!” When we heard that from his own lips, we laughed and clapped. Though it was a bit troubling, for they say that “once a liberal, always a liberal”—maybe the Archbishop had kept some vestiges of liberalism. But we did not think so.

The Angelus: How did Archbishop Lefebvre intend to instill an attachment to Rome, this Roman spirit, in his seminarians?

Bishop Tissier de Mallerais: Once the Society had been founded, first at Fribourg and then Ecône, the first thing he wanted to do was inaugurate a year of spirituality, which he had not received at Rome but later experienced in the novitiate of the Holy Ghost Fathers at Orly. Among the planned curriculum was a special course entitled “The Acts of the Magisterium.” It entailed reflection and engagement in the battle against modern errors. The goal was to enlist the seminarians, so to speak, in the fray of the popes against liberalism and modernism.

But some of his colleagues did not really grasp the purpose of the course. For them, it was a matter of discussion, intellectual jousting and defeating of liberalism and modernism. But that was not the Archbishop’s idea. For him it was a matter of comprehending the spirit with which the popes had condemned error. Now, this spirit is the spirit of our Lord Jesus Christ. He always connected the intellectual combat against error with the supernatural combat at the level of grace, and therefore with Christ the King. It was for the reign of Christ the King that all of these popes had condemned modernism. So, it did not simply involve a course on modern errors, but a commentary on the very text of the encyclicals of the Roman popes on these magnificent subjects. For, despite some weakness in their politics, their doctrine was absolutely splendid and in perfect continuity with the Church’s constant teaching.

The Angelus: Rome is the see of the successor of St. Peter. When the supreme teaching authority pronounces something seriously as in these encyclicals…

Bishop Tissier de Mallerais: In principle, it is the truth! Even if all these pontifical writings are not infallible, nevertheless the teaching of the pope was obeyed, received with piety and devotion, with obedience. But let us be careful! For Archbishop Lefebvre, Romanitas is not merely: “The Pope has spoken in an encyclical, and one must follow it and obey.” Romanitas is a tradition. A rupture would be the end of Romanitas. In that sense, the Second Vatican Council was the death of Romanitas. Thus the early death of two excellent Roman priests and theologians: Msgr. Joseph Clifford Fenton, who had fought for years and years against the modernist theologians in the fifties in the American Ecclesiastical Review and had written his explosive manuscript diary of the four years of the Council; and Fr. Alain Berto, a classmate of the Archbishop at the French Seminary in Rome, who had been the secretary of the “Coetus” during the Council. Both of them could not bear the death of Romanitas.

The Angelus: The Society has a house at Albano, near Rome. How did this come about?

Bishop Tissier de Mallerais: The Archbishop bought the property at Albano, which was waiting for him and fell into his hands thanks to an unexpected donation. The evening of his first visit to Albano he was lamenting that he didn’t have enough money for the purchase. His chauffeur, Rémy Borgeat, said to him: “Monseigneur, go ahead and buy it! Write the check and St. Joseph will sign it.” And lo and behold! a benefactor invited him to dinner, and he had the million and a half he needed to buy the property.

The Angelus: What did he intend the Albano property to be used for?

Bishop Tissier de Mallerais: What did he want to do with it? He wanted the SSPX to have a presence in Rome, in the same way that the Congregation of the Holy Ghost did. He wanted to have a Roman year for all his priests. The priests, after their ordination, would come to Albano to soak up the Roman spirit. They would have classes about Rome, the Roman spirit, the archaeology and history of Rome. And they would visit the monuments, the churches, the relics, and the popes at Rome.

The Angelus: So, then, the priests of the SSPX are not anti-pope or sedevacantist?

Bishop Tissier de Mallerais: Far from it! It’s just the opposite. Archbishop Lefebvre had a great devotion toward the popes, even for Pius XI, who had condemned Action Française. Even for Paul VI, the pope of the New Mass, who suspended Archbishop Lefebvre, the Archbishop had a great respect.

The Angelus: What in fact became of Albano?

Bishop Tissier de Mallerais: The priests’ year only existed a few months. In 1976, a small group of priests, in which I did not have the good fortune to participate, spent six months and then were launched into the ministry. And finally the priests’ year did not last. In its place, we had a month at Rome. The theology seminarians would spend a whole month at Albano and each day would visit Rome.

The Angelus: There was also a seminary that was established there for a while, wasn’t there?

Bishop Tissier de Mallerais: Oh, yes! I forgot! Between 1978 and 1982, under the direction of Father Bonneterre, there were two years of philosophy at Rome between the year of spirituality and theology at Ecône. For them, it was very rewarding.

The Angelus: Was the Roman month beneficial?

Bishop Tissier de Mallerais: I did it myself just before the pontificate of Benedict XVI, and I have very good memories of it. We lodged at Albano and we got up every morning, but not too early. (The Germans, more energetic, got up an hour before us.) We Frenchmen took things a little easier, and went by train to the Termini station, then went to visit the great Roman basilicas. We visited many practically unknown churches with Father Boivin for the French and Father Klaus Wodsack for the Germans. Obviously, we did not follow the same itineraries since we did not have the same interests. For Father Wodsack, the object was to show the influence of the Holy Roman emperors, and for Father Boivin, it was to show the role of the kings of France.

The Angelus: Did the seminarians derive any benefit?

Bishop Tissier de Mallerais: Yes, indeed. Now our young priests are able to lead our faithful in pilgrimage to Rome and hand on to them something of the Roman spirit—Romanitas.


~ Steven C.



Cardinal Muller’s parting letter to Bishop Fellay


As a parting “gift” to the Society of St. Pius X, in a letter to Bishop Fellay, approved by Pope Francis, Cardinal Gerhard Muller, who we must recall rejects the doctrine of the Perpetual Virginity of the Blessed Virgin Mary, demands that the Society accept the teachings of Vatican II to be “accepted” into their new church. Once again, Rome flip flops on this issue, which they have been doing well since the Society was first founded.

Is it any wonder that the Society does not accept a deal, such as a Personal Prelature, when Rome changes its position every other day in complete dishonesty? Let your yes mean yes and your no mean no, Christ said. Modernists, those posing as “conservative” or not, are hellbent on fashioning us into compromisers for their agenda. It is impossible to accept the heresies of Vatican II, a pastoral council we are not required to accept because it declared no new doctrine, and the legitimacy of the New Mass. They were unjust laws foisted upon the Church. They cannot be reconciled with the pre-counciliar Faith and therefore, they constitute a grave danger to the faithful. I only pray that Bishop Fellay continues to remain prudent and is not deceived by their cunning. God’s will be done.

Anybody with eyes to see can see that the Society has been the foundation for the flourishing and restoration of Catholic Tradition in the Church. May we only continue to bear fruit for the good of the Church.

~Damsel of the Faith

From comes the following excerpt of a letter from Cardinal Müller to Bishop Bernard Fellay. According to, Cardinal Müller’s letter was communicated to all SSPX members by the SSPX General House.

Excerpt from Cardinal Müller’s letter:

“As you know, Pope Francis has many a time manifested his benevolence towards your Priestly Society, granting, in particular, to all priest members the faculty of confessing the faithful validly and by authorizing local Ordinaries to grant licences for the celebration of the marriages of the faithful who follow the pastoral activity in your Society. Furthermore, discussions are continuing concerning questions relative to the full re-establishment of the communion of your Society with the Catholic Church.

In relation to this, with the approbation of the Sovereign Pontiff, I judged it necessary to submit to the Ordinary Session of our Congregation (which met on May 10 last) the text of the doctrinal Declaration which was transmitted to you during the meeting of June 13 2016, as the necessary condition in view of the full re-establishment of communion. Here are the unanimous decisions of all the members of our Dicastery in this regard:

1) It is necessary to require the adhesion of the members of the Priestly Society of Saint Pius X to the new formula of the Professio Fidei dating from 1988 (c.f. annexe). Consequently, it is not sufficient to ask them to express the Professio Fidei of 1962.

2) The new text of the doctrinal Declaration must contain a paragraph in which the signatories declare in an explicit manner their acceptance of the teachings of the Second Vatican Council and those of the post-conciliar period, by granting to said doctrinal affirmations the degree of adhesion which is due to them.

3) The members of the Priestly Society of Saint Pius X must recognize not only the validity, but also the legitimacy of the Rite of the Holy Mass and of the Sacraments, according to the liturgical books promulgated after the Second Vatican Council.” adds that Cardinal Müller concluded the letter saying that “during the Audience granted to the Cardinal Prefect on May 20 2017, the Sovereign Pontiff approved these decisions”. The French website also adds that in his accompanying letter to SSPX priests, Father Christian Thouvenot, Secretary General of the SSPX, recalled the words of Bishop Fellay after the meeting of the major superiors in Anzère, Switzerland, on June 28 2016:

“The Society of Saint Pius X does not seek primarily a canonical recognition, to which it has a right because it is Catholic. The solution is not simply juridical. It pertains to a doctrinal position which it is imperative to manifest […] Divine Providence will not abandon Its Church whose head is the Pope, Vicar of Jesus Christ. That is why an incontestable sign of this restoration will reside in the signified will of the Sovereign Pontiff to grant the means for re-establishing the order of the Priesthood, the Faith and Tradition – a sign which will be, furthermore, the guarantor of the necessary unity of the family of Tradition”.



Cardinal Joachim Meisner, one of the four Dubia signatories, dies aged 83

Image result for cardinal meisner

Report from Crux:

Cardinal Joachim Meisner, the former Archbishop of Cologne and president of the German bishops’ conference, has died at the age of 83.

Meisner, considered a leader of the conservative wing of the German episcopate, was one of the four cardinals who presented the “dubia” to Pope Francis, seeking clarifications on the document Amoris Laetitia.

The Cologne archdiocese said Meisner died Wednesday while on holiday in Bad Fuessing, near the Austrian border, where he had been living since his retirement.

Born Christmas Day in 1933 in the eastern German city of Breslau, which is today the Polish city of Wroclaw, Meisner’s family fled to the state of Thuringia in 1945 ahead of the advancing Red Army at the end of World War II.

He studied theology in the city of Erfurt, and was ordained in 1962.

After advancing up the Catholic hierarchy, Meisner was made Bishop of Berlin in 1980 and named a cardinal three years later. He became the Archbishop of Cologne in 1989 and served in that role until 2014, staying five years past the retirement age of 75 at the request of Pope Benedict XVI. Francis accepted his resignation in 2014.

During his time in office, he was a strong voice for the pro-life movement, and denounced the government for trying to remove crucifixes from the classroom.

He also caused controversy by opposing plans to build a large mosque in Cologne, and once urged Chancellor Angela Merkel to apologize for criticizing the Vatican’s handling of the case of a Holocaust-denying bishop.

In 2005, he welcomed the newly-elected Benedict to Cologne for World Youth Day, his first trip as pope.

He expressed his shock when Benedict announced his retirement in 2013, stating “marriage and being pope are until death.” He later agreed with the decision, remarking upon Benedict’s frailty.

Last year, he and three other cardinals – American Raymond Burke, Italian Carlo Caffarra, and fellow German Walter Brandmüller – sent five “dubia” [yes-or-no questions] asking clarification on Amoris Laetitia, particularly on the matter of divorced-and-remarried persons receiving Communion, to Francis and the then-head of the Vatican’s doctrine office, Cardinal Gerhard Müller.

Subsequently, the four cardinals attempted to gain an audience with the pope to discuss the issue, but were refused.

“He was not afraid of death, he has always proclaimed it,” said Cardinal Rainer Maria Woelki, Meisner’s successor in Cologne, in his first remarks after hearing the news.

“For him, God was the center; nothing else mattered to him,” he told Domradio, Germany’s Catholic radio service.

Woelki said Meisner looked at his entire world – in thought, action, and political and social views – through the lens of Christ.

“For him, death was just as he said it, the transition from one hand of God into the other hand of God,” Woelki said.

Woelki said his predecessor also stood up for truth, and “fought for the protection of life from the beginning to the end, and raised his voice wherever the dignity of the person was challenged.”

The cardinal also acknowledged the prominent role Meisner played in shaping both the German state and the German Church after the fall of the Berlin Wall and reunification of the country in 1989.

Requiesecat in Pace. Amen.

Although Cdl. Meisner cannot be considered a traditionalist(he approved the morning-after pill in Catholic hospitals, for one: ), he will be most remembered for his efforts concerning the letter and dubia addressed to Pope Francis.  His death may be considered particularly tragic in that he was one of far too few clergy who publicly opposed the incredibly modernist reforms of this pontificate.  Perhaps God’s graces will finally allow others to see clearly this terrible state in which the Church finds herself.  Death alone certainly has a way of moving others.

We must pray that these efforts continue and grow stronger amongst the “official” clergy. Although Abp. Lefebvre and his beloved Society of St. Pius X are the greatest and most beautiful of miracles in Church history, it is not good that they be essentially the only ones fighting.  Just observe the state of the Church, of the whole world!  Complete and utter chaos! How appalling that such a small number in the Church are raising any serious objections.  And how they are treated by their fellow clergy!  No, the four Cardinals had an absolute duty to raise these objections.  Just read the corresponding parts of Amoris Laetitia.  Considering that so many are accepting a most progressive interpretation of this document, Pope Francis has not given the Dubia the attention it deserves.  He even appears to side at times with this more liberal interpretation, the allowing of sacrileges!

Our Lady of Fatima certainly could not have been more correct on this “diabolical disorientation” and the conflicts between the clergy.  God has given us THE remedy for this disastrous situation, through the intercession of Our Lady.  Will the Pope and Bishops finally be open to performing the Consecration?  For this, we must pray and do much penance and good works.  Be faithful to the Rosary!

~ Steven C.