Traditional Joe

- The Dolorous Passion of Our Lord Jesus Christ

2006-04-30T12:32:00.000-05:00

A must read for Traditional Catholics. You gain a truly great insight as to Christs Passion and it brings you back to a time when being Catholic truly meant something.

- Was Malachi Martin Right about Satan in Newvatican?

2006-04-09T13:38:00.000-05:00

Fr. Malachi Martin's Last Work in 1996In Which the Vatican Insider Claims that Satanic Services Have Been Held in NewvaticanIn Furtherance of a Masonic-like "One-World Religion"Pope Paul VI Agreed with Fr. Martin that Satan Had Entered the Vatican

Fr. Malachi Martin, a recognized theologian, authority on the Catholic Church, and former professor at the Vatican's Pontifical Biblical Institute, wrote frequently on this issue in books that were worldwide bestsellers. It is to Fr. Martin, who said the Traditional Latin Mass privately in his domestic chapel every day, that we owe the term "Great Facade" to describe what we here call Newchurch, which he described as not the Catholic Church, but the servant of the New Order codified at Vatican II. Fr. Martin had been a Jesuit since 1958, but in 1964 asked Pope Paul VI to secularize him (i.e., remove him from the Order to become a secular priest) because the post-Conciliar Jesuits had abandoned the Catholic Faith. From that point he retired to New York and wrote fifteen works of fiction and non-fiction on the basis of his extensive insider knowledge of the Vatican.

Fr. Martin was an experienced exorcist, who had performed hundreds of exorcisms at Rome and elsewhere. He did claim that Satanic influences were at work in Newvatican. But he was not alone in this contention. A number of Vatican officials have admitted the same to the European press. Moreover, Pope Paul VI proclaimed publicly in 1972, just seven years after the close of Vatican II, that "the smoke of Satan has entered the sanctuary." Newvatican officials have more recently spoken of the increased need for exorcisms in Newvatican.

Fr. Martin first made explicit reference to a Satanic rite held in Rome in his 1990 non-fiction bestseller about geopolitics and Newvatican, The Keys of This Blood, in which he wrote:
Most frighteningly for [Pope] John Paul [II], he had come up against the irremovable presence of a malign strength in his own Vatican and in certain bishops' chanceries. It was what knowledgeable Churchmen called the "superforce." Rumors, always difficult to verify, tied its installation to the beginning of Pope Paul VI's reign in 1963. Indeed Paul had alluded somberly to "the smoke of Satan which has entered the Sanctuary" ... an oblique reference to an enthronement ceremony by Satanists in the Vatican. Besides, the incidence of Satanic pedophilia -- rites and practices -- was already documented among certain bishops and priests as widely dispersed as Turin, in Italy, and South Carolina, in the United States. The cultic acts of Satanic pedophilia are considered by professionals to be the culmination of the Fallen Archangel's rites.
But Fr. Martin revealed much more about this alleged ritual in his last work, Windswept House: A Vatican Novel, written in 1996, three years before his death. Windswept House was a mixed work of fact and fiction, which argues that, since Vatican II, certain officials in Newvatican are Satanically laying the groundwork for a New World Order after the Masonic, oecumenical pattern, and that these Newvatican officials have cohorts at targeted local parishes around the world.

In Windswept House Fr. Martin vividly described a Satanic ceremony called "The Enthronement of the Fallen Archangel Lucifer," supposedly held in St. Paul's Chapel within the Vatican on June 29, 1963, barely a week after the election of Paul VI. According to The New American, Fr. Martin confirmed that the ceremony did indeed occur as he had described. "Oh yes, it is true; very much so. But the only way I could put that down into print is in novelistic form." Fr. Martin named names, but because he feared assassination attempts, he used pseudonyms. TRADITIO, however, has made available to its readers a key to the names of the Newvatican officials involved, which was prepared by a contributor at the time. For further information, see Who's Who in "Windswept House": A Key to the Characters in Fr. Malachi Martin's "Windswept House" .

At his death Fr. Martin was at work on what he said would be his most controversial and important book. Entitled Primacy: How the Institutional Roman Catholic Church Became a Creature of the New World Order, it was to deal with power and the papacy, and analyzed the revolutionary shift in the ancient dogma of primacy that lies at the heart of what many now see as the first breakdown of papal power in two millennia.

In a radio interview in New York, Fr. Martin was asked whether he feared for his life since writing Windswept House. Fr. Martin said that he was, but that he was too old to change his ways. Fr. Martin soon met his death under very suspicious circumstances. He was found unconscious and bleeding in his home with hard wood fragments imbedded in his skull. In a coma, he regained consciousness just briefly enough to declare that it was a murder attempt, but that he did not get a chance to see who did it. Fr. Martin fell back into coma and died on July 27, 1999. Some who followed Fr. Martin's career believe that he was murdered because he knew too much about the Satanic cabal that infiltrated and took over Newvatican.

Fr. Martin was undoubtedly a brilliant publicist of his works. He appeared regularly on radio and television to explain his contentions. We suspect that he "gilded the lily" a bit for publicity purposes, but he seems to have been sincere in his contentions and certainly quite knowledgeable about Newvatican.

In the past, we were content to rely on more normal explanations for what is going on in Newvatican. The Seven Capital Sins, especially Pride, Avarice, and Lust, seem to explain a lot. St. Thomas Aquinas spoke of the sources of evil as being the world, the flesh, and the devil, with most evils coming from the former two. Yet, as the Church of the New Order has developed since Vatican II before our eyes these last forty years, it is becoming harder and harder to deny the possibility of diabolical influences in the mix. After all, Newchurch, because it is lacking the graces of many Sacraments, including the Most Blessed Eucharist, would certainly be expected to have little protection against the world, the flesh, and the devil.

Traditional Catholics pray at the end of the Holy Sacrifice of the Mass (just one of many prayers that have been suppressed in the Novus Ordo Service) against Satanam aliosque spiritus malignos, qui ad perditionem animarum pervagantur in mundo. It may well be the protection of the graces flowing in profusion from the Traditional Latin Mass and Sacraments, and the continued recitation of this prayer to St. Michael the Archangel, whom Scripture teaches us will be God's final instrument against Satan, that has preserved traditional Catholics from the daemonic frenzy that seems to have affected the Church of the New Order.

- Is Newpope Going to Give up the "Vicar of Christ" Title?

2006-04-09T13:25:00.000-05:00

Bishop Hilarion Alfeyev, Head of the Russian Orthodox Schismatics in Europe
Demands that Newpope Give up the Title "Vicar of Christ"

Now that he is no longer "Patriarch of the West"
Is Benedict-Ratzinger Considering This Move to Reconcile Newrome with the Eastern Orthodox Schismatics?

Having already given up this year the pope's historical title, "Patriarch of the West," reportedly to play up to the Eastern Orthodox schismatics, is Benedict-Ratzinger currently considering the demand of Russian Orthodox Bishop Hilarion Alfeyev to give up his title "Vicar of Christ," a title believed to have been first used in the year 495 for Pope Gelasius I (492-496).

The Russian Orthodox bishop, who is the Eastern Orthodox schismatics' main representative in Europe, has also demanded that the pope's title "Successor of the Prince of the Apostles" and "Supreme Pontiff of the Universal Church" be dropped as "unacceptable, even scandalous." Newpope has already de facto given up the latter title, as he has said that he will do nothing except with the collegial consensus of the Newchurch bishops. Benedict-Ratzinger, who has made reconciliation with the Eastern Orthodox schismatics a priority of his papacy, is considering the demand.

"Only renouncing titles stressing the universal jurisdiction of the pope, and the ecclesiological doctrine hidden behind that, would be a real step on the path toward reconciliation between the Orthodox and Catholic churches," Bishop Hilarion wrote. Walter Cardinal Kasper, Newvatican's top official for "oecumenism," said that Newchurch no longer had any desire to convert Eastern Orthodox schismatics to the Roman Catholic Faith, since the latter is no longer considered exclusively the true Faith.

- We Belong to Two Different Religions

2006-03-21T20:58:00.000-06:00

SSPX Senior Bishop Richard Williamson
Told Newvatican Cardinal Hoyos in 2000:
"We Belong to Two Different Religions
It is the common "rap" that the only thing that separates the Society of St. Pius X (SSPX) from Newchurch is some technical tittle about "full" communion. No, there is a deep chasm between the two -- and should be. The SSPX tries (though sometimes fails) to stand up for fully traditional Roman Catholicism, whereas Newchurch is another kind of beast, like the ancient satryr, a hybrid animal with a man's head and a goat's body.

Archbishop Lefebvre, the Society's founder, left no doubt about that. The archbishop was a straight-talker, unlike the Society's current leader, Fellay. Lefebvre openly said that "Conciliar Rome is no longer Catholic Rome," but "apostate" from the Roman Catholic Faith. Lefebvre was a St. Pius V, who took on the "Butcher" Queen, Elizabeth I, and the Mohammedan general Ali Pasha, to Fellay's Liberius, the "Prevaricating" pope.

It appears that at least one of the four bishops consecrated by Archbishop Lefebvre has been a straight-talker too. Bishop Richard Williamson, the senior SSPX bishop, has said that he and Newvatican officials "belong to two different religions." In his monthly newsletter, Williamson disclosed that he had made that observation as far back as August 2000 to Cardinal Hoyos, Newpope's "indult" puppet in his capacity as president of the Ecclesia Dei Commission. When Cardinal Hoyos replied that he and the SSPX leader shared a common faith in the Eucharist and the doctrines of the Catholic Church, Williamson retorted: "We do and we don't; mainly we don't. We do belong to two different religions.

The bishop continued: "If one mathematician believes that two and two can make four or five, while another believes they can only make four and nothing other than four, do they have the same arithmetic in their heads? Surely not! The arithmetic of the first mathematician may not exclude the truth, but what use is that if it excludes no error either? True arithmetic on the contrary excludes any and every error that is out of line with reality.

The Society should show a lot more of this kind of "tough love" toward Newchurch rather than pandering to it. The virtue of charity does not mean compromising the faith and tolerating error, but, as St. Thomas Aquinas, the Church's Principal Theologian, stated [IV Sententiarum]:

Some say that fraternal correction does not extend to the prelates either because man should not raise his voice against heaven, or because the prelates are easily scandalized if corrected by their subjects. However, this does not happen, since when they sin, the prelates do not represent heaven, and, therefore, must be corrected.
Catholic World News previously reported that Fellay has had to back off his earlier "collaborative" mentality with Newrome because SSPXers, having been alerted to the potential of a Fellay sellout first by the TRADITIO Network then by other sources, are now stating publicly that they will not follow Fellay into the New Order. "If we sign today," he disclosed, "not all of our faithful would follow us." The traditional wing of the SSPX, which CWN says is led by Bishop Richard Williamson, the SSPX's senior bishop, has indicated that it is likely to oppose any sellout to the New Order and that such a sellout would rip the Society in two.

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- St John Vianney "Sacrament of Holy Orders"

2006-03-02T12:06:00.000-06:00

In a time where not only has Rome lost the faith but many of the parish Priests have been reduced to participants, administrators or just simply considered irrelevant, it is time to re-read the words of St. John Vianney (Patron Saint of Priests).

The priest is not a priest himself; he does not give himself absolution; he does not administer the Sacraments to himself. He is not for himself, he is for you. After God, the priest is everything. Leave a parish twenty years without priests; they will worship beasts.If the missionary Father and I were to go away, you would say
"What can we do in this church? there is no Mass; Our Lord is no longer there: we may as well pray at home."

When people wish to destroy religion, they begin by attacking the priest, because where there is no longer any sacrafice there is no religion.

When the bell calls you to church, if you were asked, "Where are you going?" you might answer, "I am going to feed my soul." If someone were to ask you, pointing to the tabernacle "What is that Golden door?" "That is our storehouse, where the true food of our souls is kept." "Who has the key? Who lays in the provisions? Who makes ready the feast, and who serves the table?" "The priest." "And what is the Food?" "The precious Body and Blood of Our Lord." O God! O God! how thou hast loved us!

See the power of the priest; out of a piece of bread the word of a priest makes a God. It is more than creating the wolrd. Someone said "Does St. Philomena, then obey the Cure of Ars?" Indeed, she may well obey him, since God obeys him.

If I were to meet a priest and an Angel, I should salute the priest before I salute the Angel. The latter is the friend of God; but the priest holds HIs Place.

- PASCENDI DOMINICI GREGIS

2006-02-27T23:20:00.000-06:00

ENCYCLICAL OF POPE PIUS X ON THE DOCTRINES OF THE MODERNISTS

To the Patriarchs, Primates, Archbishops, Bishops
and other Local Ordinaries in Peace
and Communion with the Apostolic See.

Venerable Brethren, Health and Apostolic Benediction.

The office divinely committed to Us of feeding the Lord's flock has especially this duty assigned to it by Christ, namely, to guard with the greatest vigilance the deposit of the faith delivered to the saints, rejecting the profane novelties of words and oppositions of knowledge falsely so called. There has never been a time when this watchfulness of the supreme pastor was not necessary to the Catholic body; for, owing to the efforts of the enemy of the human race, there have never been lacking "men speaking perverse things" (Acts xx. 30), "vain talkers and seducers" (Tit. i. 10), "erring and driving into error" (2 Tim. iii. 13). Still it must be confessed that the number of the enemies of the cross of Christ has in these last days increased exceedingly, who are striving, by arts, entirely new and full of subtlety, to destroy the vital energy of the Church, and, if they can, to overthrow utterly Christ's kingdom itself. Wherefore We may no longer be silent, lest We should seem to fail in Our most sacred duty, and lest the kindness that, in the hope of wiser counsels, We have hitherto shown them, should be attributed to forgetfulness of Our office.

Gravity of the Situation

2. That We make no delay in this matter is rendered necessary especially by the fact that the partisans of error are to be sought not only among the Church's open enemies; they lie hid, a thing to be deeply deplored and feared, in her very bosom and heart, and are the more mischievous, the less conspicuously they appear. We allude, Venerable Brethren, to many who belong to the Catholic laity, nay, and this is far more lamentable, to the ranks of the priesthood itself, who, feigning a love for the Church, lacking the firm protection of philosophy and theology, nay more, thoroughly imbued with the poisonous doctrines taught by the enemies of the Church, and lost to all sense of modesty, vaunt themselves as reformers of the Church; and, forming more boldly into line of attack, assail all that is most sacred in the work of Christ, not sparing even the person of the Divine Redeemer, whom, with sacrilegious daring, they reduce to a simple, mere man.

3. Though they express astonishment themselves, no one can justly be surprised that We number such men among the enemies of the Church, if, leaving out of consideration the internal disposition of soul, of which God alone is the judge, he is acquainted with their tenets, their manner of speech, their conduct. Nor indeed will he err in accounting them the most pernicious of all the adversaries of the Church. For as We have said, they put their designs for her ruin into operation not from without but from within; hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain, the more intimate is their knowledge of her. Moreover they lay the axe not to the branches and shoots, but to the very root, that is, to the faith and its deepest fires. And having struck at this root of immortality, they proceed to disseminate poison through the whole tree, so that there is no part of Catholic truth from which they hold their hand, none that they do not strive to corrupt. Further, none is more skilful, none more astute than they, in the employment of a thousand noxious arts; for they double the parts of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally, and this almost destroys all hope of cure, their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy.

Once indeed We had hopes of recalling them to a better sense, and to this end we first of all showed them kindness as Our children, then we treated them with severity, and at last We have had recourse, though with great reluctance, to public reproof. But you know, Venerable Brethren, how fruitless has been Our action. They bowed their head for a moment, but it was soon uplifted more arrogantly than ever. If it were a matter which concerned them alone, We might perhaps have overlooked it: but the security of the Catholic name is at stake. Wherefore, as to maintain it longer would be a crime, We must now break silence, in order to expose before the whole Church in their true colours those men who have assumed this bad disguise.

Division of the Encyclical

4. But since the Modernists (as they are commonly and rightly called) employ a very clever artifice, namely, to present their doctrines without order and systematic arrangement into one whole, scattered and disjointed one from another, so as to appear to be in doubt and uncertainty, while they are in reality firm and steadfast, it will be of advantage, Venerable Brethren, to bring their teachings together here into one group, and to point out the connexion between them, and thus to pass to an examination of the sources of the errors, and to prescribe remedies for averting the evil.

ANALYSIS OF MODERNIST TEACHING

5. To proceed in an orderly manner in this recondite subject, it must first of all be noted that every Modernist sustains and comprises within himself many personalities; he is a philosopher, a believer, a theologian, an historian, a critic, an apologist, a reformer. These roles must be clearly distinguished from one another by all who would accurately know their system and thoroughly comprehend the principles and the consequences of their doctrines.

Agnosticism its Philosophical Foundation

6. We begin, then, with the philosopher. Modernists place the foundation of religious philosophy in that doctrine which is usually called Agnosticism. According to this teaching human reason is confined entirely within the field of phenomena, that is to say, to things that are perceptible to the senses, and in the manner in which they are perceptible; it has no right and no power to transgress these limits. Hence it is incapable of lifting itself up to God, and of recognising His existence, even by means of visible things. From this it is inferred that God can never be the direct object of science, and that, as regards history, He must not be considered as an historical subject. Given these premises, all will readily perceive what becomes of Natural Theology, of the motives of credibility, of external revelation. The Modernists simply make away with them altogether; they include them in Intellectualism, which they call a ridiculous and long ago defunct system. Nor does the fact that the Church has formally condemned these portentous errors exercise the slightest restraint upon them. Yet the Vatican Council has defined, "If anyone says that the one true God, our Creator and Lord, cannot be known with certainty by the natural light of human reason by means of the things that are made, let him be anathema" (De Revel., can. I); and also: "If anyone says that it is not possible or not expedient that man be taught, through the medium of divine revelation, about God and the worship to be paid Him, let him be anathema" (Ibid., can. 2); and finally, "If anyone says that divine revelation cannot be made credible by external signs, and that therefore men should be drawn to the faith only by their personal internal experience or by private inspiration, let him be anathema" (De Fide, can. 3). But how the Modernists make the transition from Agnosticism, which is a state of pure nescience, to scientific and historic Atheism, which is a doctrine of positive denial; and consequently, by what legitimate process of reasoning, starting from ignorance as to whether God has in fact intervened in the history of the human race or not, they proceed, in their explanation of this history, to ignore God altogether, as if He really had not intervened, let him answer who can. Yet it is a fixed and established principle among them that both science and history must be atheistic: and within their boundaries there is room for nothing but phenomena; God and all that is divine are utterly excluded. We shall soon see clearly what, according to this most absurd teaching, must be held touching the most sacred Person of Christ, what concerning the mysteries of His life and death, and of His Resurrection and Acension into heaven.

Vital Immanence

7. However, this Agnosticism is only the negative part of the system of the Modernist: the positive side of it consists in what they call vital immanence. This is how they advance from one to the other. Religion, whether natural or supernatural, must, like every other fact, admit of some explanation. But when Natural theology has been destroyed, the road to revelation closed through the rejection of the arguments of credibility, and all external revelation absolutely denied, it is clear that this explanation will be sought in vain outside man himself. It must, therefore, be looked for in man; and since religion is a form of life, the explanation must certainly be found in the life of man. Hence the principle of religious immanence is formulated. Moreover, the first actuation, so to say, of every vital phenomenon, and religion, as has been said, belongs to this category, is due to a certain necessity or impulsion; but it has its origin, speaking more particularly of life, in a movement of the heart, which movement is called a sentiment. Therefore, since God is the object of religion, we must conclude that faith, which is the basis and the foundation of all religion, consists in a sentiment which originates from a need of the divine. This need of the divine, which is experienced only in special and favourable circumstances, cannot, of itself, appertain to the domain of consciousness; it is at first latent within the consciousness, or, to borrow a term from modern philosophy, in the subconsciousness, where also its roots lies hidden and undetected.

Should anyone ask how it is that this need of the divine which man experiences within himself grows up into a religion, the Modernists reply thus: Science and history, they say, are confined within two limits, the one external, namely, the visible world, the other internal, which is consciousness. When one or other of these boundaries has been reached, there can be no further progress, for beyond is the unknowable. In presence of this unknowable, whether it is outside man and beyond the visible world of nature, or lies hidden within in the subconsciousness, the need of the divine, according to the principles of Fideism, excites in a soul with a propensity towards religion a certain special sentiment, without any previous advertence of the mind: and this sentiment possesses, implied within itself both as its own object and as its intrinsic cause, the reality of the divine, and in a way unites man with God. It is this sentiment to which Modernists give the name of faith, and this it is which they consider the beginning of religion.

8. But we have not yet come to the end of their philosophy, or, to speak more accurately, their folly. For Modernism finds in this sentiment not faith only, but with and in faith, as they understand it, revelation, they say, abides. For what more can one require for revelation? Is not that religious sentiment which is perceptible in the consciousness revelation, or at least the beginning of revelation? Nay, is not God Himself, as He manifests Himself to the soul, indistinctly it is true, in this same religious sense, revelation? And they add: Since God is both the object and the cause of faith, this revelation is at the same time of God and from God; that is, God is both the revealer and the revealed.

Hence, Venerable Brethren, springs that ridiculous proposition of the Modernists, that every religion, according to the different aspect under which it is viewed, must be considered as both natural and supernatural. Hence it is that they make consciousness and revelation synonymous. Hence the law, according to which religious consciousness is given as the universal rule, to be put on an equal footing with revelation, and to which all must submit, even the supreme authority of the Church, whether in its teaching capacity, or in that of legislator in the province of sacred liturgy or discipline.

Deformation of Religious History the Consequence

9. However, in all this process, from which, according to the Modernists, faith and revelation spring, one point is to be particularly noted, for it is of capital importance on account of the historico-critical corollaries which are deduced from it. - For the Unknowable they talk of does not present itself to faith as something solitary and isolated; but rather in close conjunction with some phenomenon, which, though it belongs to the realm of science and history yet to some extent oversteps their bounds. Such a phenomenon may be an act of nature containing within itself something mysterious; or it may be a man, whose character, actions and words cannot, apparently, be reconciled with the ordinary laws of history. Then faith, attracted by the Unknowable which is united with the phenomenon, possesses itself of the whole phenomenon, and, as it were, permeates it with its own life. From this two things follow. The first is a sort of transfiguration of the phenomenon, by its elevation above its own true conditions, by which it becomes more adapted to that form of the divine which faith will infuse into it. The second is a kind of disfigurement, which springs from the fact that faith, which has made the phenomenon independent of the circumstances of place and time, attributes to it qualities which it has not; and this is true particularly of the phenomena of the past, and the older they are, the truer it is. From these two principles the Modernists deduce two laws, which, when united with a third which they have already got from agnosticism, constitute the foundation of historical criticism. We will take an illustration from the Person of Christ. In the person of Christ, they say, science and history encounter nothing that is not human. Therefore, in virtue of the first canon deduced from agnosticism, whatever there is in His history suggestive of the divine, must be rejected. Then, according to the second canon, the historical Person of Christ was transfigured by faith; therefore everything that raises it above historical conditions must be removed. Lately, the third canon, which lays down that the person of Christ has been disfigured by faith, requires that everything should be excluded, deeds and words and all else that is not in keeping with His character, circumstances and education, and with the place and time in which He lived. A strange style of reasoning, truly; but it is Modernist criticism.

10. Therefore the religious sentiment, which through the agency of vital immanence emerges from the lurking places of the subconsciousness, is the germ of all religion, and the explanation of everything that has been or ever will be in any religion. The sentiment, which was at first only rudimentary and almost formless, gradually matured, under the influence of that mysterious principle from which it originated, with the progress of human life, of which, as has been said, it is a form. This, then, is the origin of all religion, even supernatural religion; it is only a development of this religious sentiment. Nor is the Catholic religion an exception; it is quite on a level with the rest; for it was engendered, by the process of vital immanence, in the consciousness of Christ, who was a man of the choicest nature, whose like has never been, nor will be. - Those who hear these audacious, these sacrilegious assertions, are simply shocked! And yet, Venerable Brethren, these are not merely the foolish babblings of infidels. There are many Catholics, yea, and priests too, who say these things openly; and they boast that they are going to reform the Church by these ravings! There is no question now of the old error, by which a sort of right to the supernatural order was claimed for the human nature. We have gone far beyond that: we have reached the point when it is affirmed that our most holy religion, in the man Christ as in us, emanated from nature spontaneously and entirely. Than this there is surely nothing more destructive of the whole supernatural order. Wherefore the Vatican Council most justly decreed: "If anyone says that man cannot be raised by God to a knowledge and perfection which surpasses nature, but that he can and should, by his own efforts and by a constant development, attain finally to the possession of all truth and good, let him be anathema" (De Revel., can. 3).

The Origin of Dogmas

11. So far, Venerable Brethren, there has been no mention of the intellect. Still it also, according to the teaching of the Modernists, has its part in the act of faith. And it is of importance to see how. - In that sentiment of which We have frequently spoken, since sentiment is not knowledge, God indeed presents Himself to man, but in a manner so confused and indistinct that He can hardly be perceived by the believer. It is therefore necessary that a ray of light should be cast upon this sentiment, so that God may be clearly distinguished and set apart from it. This is the task of the intellect, whose office it is to reflect and to analyse, and by means of which man first transforms into mental pictures the vital phenomena which arise within him, and then expresses them in words. Hence the common saying of Modernists: that the religious man must ponder his faith. - The intellect, then, encountering this sentiment directs itself upon it, and produces in it a work resembling that of a painter who restores and gives new life to a picture that has perished with age. The simile is that of one of the leaders of Modernism. The operation of the intellect in this work is a double one: first by a natural and spontaneous act it expresses its concept in a simple, ordinary statement; then, on reflection and deeper consideration, or, as they say, by elaborating its thought, it expresses the idea in secondary propositions, which are derived from the first, but are more perfect and distinct. These secondary propositions, if they finally receive the approval of the supreme magisterium of the Church, constitute dogma.

12. Thus, We have reached one of the principal points in the Modernists' system, namely the origin and the nature of dogma. For they place the origin of dogma in those primitive and simple formulae, which, under a certain aspect, are necessary to faith; for revelation, to be truly such, requires the clear manifestation of God in the consciousness. But dogma itself they apparently hold, is contained in the secondary formulae.

To ascertain the nature of dogma, we must first find the relation which exists between the religious formulas and the religious sentiment. This will be readily perceived by him who realises that these formulas have no other purpose than to furnish the believer with a means of giving an account of his faith to himself. These formulas therefore stand midway between the believer and his faith; in their relation to the faith, they are the inadequate expression of its object, and are usually called symbols; in their relation to the believer, they are mere instruments.

Its Evolution

13. Hence it is quite impossible to maintain that they express absolute truth: for, in so far as they are symbols, they are the images of truth, and so must be adapted to the religious sentiment in its relation to man; and as instruments, they are the vehicles of truth, and must therefore in their turn be adapted to man in his relation to the religious sentiment. But the object of the religious sentiment, since it embraces that absolute, possesses an infinite variety of aspects of which now one, now another, may present itself. In like manner, he who believes may pass through different phases. Consequently, the formulae too, which we call dogmas, must be subject to these vicissitudes, and are, therefore, liable to change. Thus the way is open to the intrinsic evolution of dogma. An immense collection of sophisms this, that ruins and destroys all religion. Dogma is not only able, but ought to evolve and to be changed. This is strongly affirmed by the Modernists, and as clearly flows from their principles. For amongst the chief points of their teaching is this which they deduce from the principle of vital immanence; that religious formulas, to be really religious and not merely theological speculations, ought to be living and to live the life of the religious sentiment. This is not to be understood in the sense that these formulas, especially if merely imaginative, were to be made for the religious sentiment; it has no more to do with their origin than with number or quality; what is necessary is that the religious sentiment, with some modification when necessary, should vitally assimilate them. In other words, it is necessary that the primitive formula be accepted and sanctioned by the heart; and similarly the subsequent work from which spring the secondary formulas must proceed under the guidance of the heart. Hence it comes that these formulas, to be living, should be, and should remain, adapted to the faith and to him who believes. Wherefore if for any reason this adaptation should cease to exist, they lose their first meaning and accordingly must be changed. And since the character and lot of dogmatic formulas is so precarious, there is no room for surprise that Modernists regard them so lightly and in such open disrespect. And so they audaciously charge the Church both with taking the wrong road from inability to distinguish the religious and moral sense of formulas from their surface meaning, and with clinging tenaciously and vainly to meaningless formulas whilst religion is allowed to go to ruin. Blind that they are, and leaders of the blind, inflated with a boastful science, they have reached that pitch of folly where they pervert the eternal concept of truth and the true nature of the religious sentiment; with that new system of theirs they are seen to be under the sway of a blind and unchecked passion for novelty, thinking not at all of finding some solid foundation of truth, but despising the holy and apostolic traditions, they embrace other vain, futile, uncertain doctrines, condemned by the Church, on which, in the height of their vanity, they think they can rest and maintain truth itself.

The Modernist as Believer:
Individual Experience and Religious Certitude

14. Thus far, Venerable Brethren, of the Modernist considered as Philosopher. Now if we proceed to consider him as Believer, seeking to know how the Believer, according to Modernism, is differentiated from the Philosopher, it must be observed that although the Philosopher recognises as the object of faith the divine reality, still this reality is not to be found but in the heart of the Believer, as being an object of sentiment and affirmation; and therefore confined within the sphere of phenomena; but as to whether it exists outside that sentiment and affirmation is a matter which in no way concerns this Philosopher. For the Modernist .Believer, on the contrary, it is an established and certain fact that the divine reality does really exist in itself and quite independently of the person who believes in it. If you ask on what foundation this assertion of the Believer rests, they answer: In the experience of the individual. On this head the Modernists differ from the Rationalists only to fall into the opinion of the Protestants and pseudo-mystics. This is their manner of putting the question: In the religious sentiment one must recognise a kind of intuition of the heart which puts man in immediate contact with the very reality of God, and infuses such a persuasion of God's existence and His action both within and without man as to excel greatly any scientific conviction. They assert, therefore, the existence of a real experience, and one of a kind that surpasses all rational experience. If this experience is denied by some, like the rationalists, it arises from the fact that such persons are unwilling to put themselves in the moral state which is necessary to produce it. It is this experience which, when a person acquires it, makes him properly and truly a believer.

How far off we are here from Catholic teaching we have already seen in the decree of the Vatican Council. We shall see later how, with such theories, added to the other errors already mentioned, the way is opened wide for atheism. Here it is well to note at once that, given this doctrine of experience united with the other doctrine of symbolism, every religion, even that of paganism, must be held to be true. What is to prevent such experiences from being met within every religion? In fact that they are to be found is asserted by not a few. And with what right will Modernists deny the truth of an experience affirmed by a follower of Islam? With what right can they claim true experiences for Catholics alone? Indeed Modernists do not deny but actually admit, some confusedly, others in the most open manner, that all religions are true. That they cannot feel otherwise is clear. For on what ground, according to their theories, could falsity be predicated of any religion whatsoever? It must be certainly on one of these two: either on account of the falsity of the religious sentiment or on account of the falsity of the formula pronounced by the mind. Now the religious sentiment, although it may be more perfect or less perfect, is always one and the same; and the intellectual formula, in order to be true, has but to respond to the religious sentiment and to the Believer, whatever be the intellectual capacity of the latter. In the conflict between different religions, the most that Modernists can maintain is that the Catholic has more truth because it is more living and that it deserves with more reason the name of Christian because it corresponds more fully with the origins of Christianity. That these consequences flow from the premises will not seem unnatural to anybody. But what is amazing is that there are Catholics and priests who, We would fain believe, abhor such enormities yet act as if they fully approved of them. For they heap such praise and bestow such public honour on the teachers of these errors as to give rise to the belief that their admiration is not meant merely for the persons, who are perhaps not devoid of a certain merit, but rather for the errors which these persons openly profess and which they do all in their power to propagate.

Religious Experience and Tradition

15. But this doctrine of experience is also under another aspect entirely contrary to Catholic truth. It is extended and applied to tradition, as hitherto understood by the Church, and destroys it. By the Modernists, tradition is understood as a communication to others, through preaching by means of the intellectual formula, of an original experience. To this formula, in addition to its representative value, they attribute a species of suggestive efficacy which acts both in the person who believes, to stimulate the religious sentiment should it happen to have grown sluggish and to renew the experience once acquired, and in those who do not yet believe, to awake for the first time the religious sentiment in them and to produce the experience. In this way is religious experience propagated among the peoples; and not merely among contemporaries by preaching, but among future generations both by books and by oral transmission from one to another. Sometimes this communication of religious experience takes root and thrives, at other times it withers at once and dies. For the Modernists, to live is a proof of truth, since for them life and truth are one and the same thing. Hence again it is given to us to infer that all existing religions are equally true, for otherwise they would not live.

Faith and Science

16. Having reached this point, Venerable Brethren, we have sufficient material in hand to enable us to see the relations which Modernists establish between faith and science, including history also under the name of science. And in the first place it is to be held that the object of the one is quite extraneous to and separate from the object of the other. For faith occupies itself solely with something which science declares to be unknowable for it. Hence each has a separate field assigned to it: science is entirely concerned with the reality of phenomena, into which faith does not enter at all; faith on the contrary concerns itself with the divine reality which is entirely unknown to science. Thus the conclusion is reached that there can never be any dissension between faith and science, for if each keeps on its own ground they can never meet and therefore never be in contradiction. And if it be objected that in the visible world there are some things which appertain to faith, such as the human life of Christ, the Modernists reply by denying this. For though such things come within the category of phenomena, still in as far as they are lived by faith and in the way already described have been by faith transfigured and disfigured, they have been removed from the world of sense and translated to become material for the divine. Hence should it be further asked whether Christ has wrought real miracles, and made real prophecies, whether He rose truly from the dead and ascended into heaven, the answer of agnostic science will be in the negative and the answer of faith in the affirmative - yet there will not be, on that account, any conflict between them. For it will be denied by the philosopher as philosopher, speaking to philosophers and considering Christ only in His historical reality; and it will be affirmed by the speaker, speaking to believers and considering the life of Christ as lived again by the faith and in the faith.

Faith Subject to Science

17. Yet, it would be a great mistake to suppose that, given these theories, one is authorised to believe that faith and science are independent of one another. On the side of science the independence is indeed complete, but it is quite different with regard to faith, which is subject to science not on one but on three grounds. For in the first place it must be observed that in every religious fact, when you take away the divine reality and the experience of it which the believer possesses, everything else, and especially the religious formulas of it, belongs to the sphere of phenomena and therefore falls under the control of science. Let the believer leave the world if he will, but so long as he remains in it he must continue, whether he like it or not, to be subject to the laws, the observation, the judgments of science and of history. Further, when it is said that God is the object of faith alone, the statement refers only to the divine reality not to the idea of God. The latter also is subject to science which while it philosophises in what is called the logical order soars also to the absolute and the ideal. It is therefore the right of philosophy and of science to form conclusions concerning the idea of God, to direct it in its evolution and to purify it of any extraneous elements which may become confused with it. Finally, man does not suffer a dualism to exist in him, and the believer therefore feels within him an impelling need so to harmonise faith with science, that it may never oppose the general conception which science sets forth concerning the universe.

Thus it is evident that science is to be entirely independent of faith, while on the other hand, and notwithstanding that they are supposed to be strangers to each other, faith is made subject to science. All this, Venerable Brothers, is in formal opposition with the teachings of Our Predecessor, Pius IX, where he lays it down that: In matters of religion it is the duty of philosophy not to command but to serve, but not to prescribe what is to be believed but to embrace what is to be believed with reasonable obedience, not to scrutinise the depths of the mysteries of God but to venerate them devoutly and humbly.

The Modernists completely invert the parts, and to them may be applied the words of another Predecessor of Ours, Gregory IX., addressed to some theologians of his time: Some among you, inflated like bladders with the spirit of vanity strive by profane novelties to cross the boundaries fixed by the Fathers, twisting the sense of the heavenly pages . . .to the philosophical teaching of the rationals, not for the profit of their hearer but to make a show of science . . . these, seduced by strange and eccentric doctrines, make the head of the tail and force the queen to serve the servant.

The Methods of Modernists

18. This becomes still clearer to anybody who studies the conduct of Modernists, which is in perfect harmony with their teachings. In the writings and addresses they seem not unfrequently to advocate now one doctrine now another so that one would be disposed to regard them as vague and doubtful. But there is a reason for this, and it is to be found in their ideas as to the mutual separation of science and faith. Hence in their books you find some things which might well be expressed by a Catholic, but in the next page you find other things which might have been dictated by a rationalist. When they write history they make no mention of the divinity of Christ, but when they are in the pulpit they profess it clearly; again, when they write history they pay no heed to the Fathers and the Councils, but when they catechise the people, they cite them respectfully. In the same way they draw their distinctions between theological and pastoral exegesis and scientific and historical exegesis. So, too, acting on the principle that science in no way depends upon faith, when they treat of philosophy, history, criticism, feeling no horror at treading in the footsteps of Luther, they are wont to display a certain contempt for Catholic doctrines, or the Holy Fathers, for the Ecumenical Councils, for the ecclesiastical magisterium; and should they be rebuked for this, they complain that they are being deprived of their liberty. Lastly, guided by the theory that faith must be subject to science, they continuously and openly criticise the Church because of her sheer obstinacy in refusing to submit and accommodate her dogmas to the opinions of philosophy; while they, on their side, after having blotted out the old theology, endeavour to introduce a new theology which shall follow the vagaries of their philosophers.

The Modernist as Theologian:
His Principles, Immanence and Symbolism

19. And thus, Venerable Brethren, the road is open for us to study the Modernists in the theological arena - a difficult task, yet one that may be disposed of briefly. The end to be attained is the conciliation of faith with science, always, however, saving the primacy of science over faith. In this branch the Modernist theologian avails himself of exactly the same principles which we have seen employed by the Modernist philosopher, and applies them to the believer: the principles of immanence and symbolism. The process is an extremely simple one. The philosopher has declared: The principle of faith is immanent; the believer has added: This principle is God; and the theologian draws the conclusion: God is immanent in man. Thus we have theological immanence. So too, the philosopher regards as certain that the representations of the object of faith are merely symbolical; the believer has affirmed that the object of faith is God in Himself; and the theologian proceeds to affirm that: The representations of the divine reality are symbolical. And thus we have theological symbolism. Truly enormous errors both, the pernicious character of which will be seen clearly from an examination of their consequences. For, to begin with symbolism, since symbols are but symbols in regard to their objects and only instruments in regard to the believer, it is necessary first of all, according to the teachings of the Modernists, that the believer do not lay too much stress on the formula, but avail himself of it only with the scope of uniting himself to the absolute truth which the formula at once reveals and conceals, that is to say, endeavours to express but without succeeding in doing so. They would also have the believer avail himself of the formulas only in as far as they are useful to him, for they are given to be a help and not a hindrance; with proper regard, however, for the social respect due to formulas which the public magisterium has deemed suitable for expressing the common consciousness until such time as the same magisterium provide otherwise. Concerning immanence it is not easy to determine what Modernists mean by it, for their own opinions on the subject vary. Some understand it in the sense that God working in man is more intimately present in him than man is in even himself, and this conception, if properly understood, is free from reproach. Others hold that the divine action is one with the action of nature, as the action of the first cause is one with the action of the secondary cause, and this would destroy the supernatural order. Others, finally, explain it in a way which savours of pantheism and this, in truth, is the sense which tallies best with the rest of their doctrines.

20. With this principle of immanence is connected another which may be called the principle of divine permanence. It differs from the first in much the same way as the private experience differs from the experience transmitted by tradition. An example will illustrate what is meant, and this example is offered by the Church and the Sacraments. The Church and the Sacraments, they say, are not to be regarded as having been instituted by Christ Himself. This is forbidden by agnosticism, which sees in Christ nothing more than a man whose religious consciousness has been, like that of all men, formed by degrees; it is also forbidden by the law of immanence which rejects what they call external application; it is further forbidden by the law of evolution which requires for the development of the germs a certain time and a certain series of circumstances; it is, finally, forbidden by history, which shows that such in fact has been the course of things. Still it is to be held that both Church and Sacraments have been founded mediately by Christ. But how? In this way: All Christian consciences were, they affirm, in a manner virtually included in the conscience of Christ as the plant is included in the seed. But as the shoots live the life of the seed, so, too, all Christians are to be said to live the life of Christ. But the life of Christ is according to faith, and so, too, is the life of Christians. And since this life produced, in the courses of ages, both the Church and the Sacraments, it is quite right to say that their origin is from Christ and is divine. In the same way they prove that the Scriptures and the dogmas are divine. And thus the Modernistic theology may be said to be complete. No great thing, in truth, but more than enough for the theologian who professes that the conclusions of science must always, and in all things, be respected. The application of these theories to the other points We shall proceed to expound, anybody may easily make for himself.

Dogma and the Sacraments

21. Thus far We have spoken of the origin and nature of faith. But as faith has many shoots, and chief among them the Church, dogma, worship, the Books which we call "Sacred," of these also we must know what is taught by the Modernists. To begin with dogma, we have already indicated its origin and nature. Dogma is born of the species of impulse or necessity by virtue of which the believer is constrained to elaborate his religious thought so as to render it clearer for himself and others. This elaboration consists entirely in the process of penetrating and refining the primitive formula, not indeed in itself and according to logical development, but as required by circumstances, or vitally as the Modernists more abstrusely put it. Hence it happens that around the primitive formula secondary formulas gradually continue to be formed, and these subsequently grouped into bodies of doctrine, or into doctrinal constructions as they prefer to call them, and further sanctioned by the public magisterium as responding to the common consciousness, are called dogma. Dogma is to be carefully distinguished from the speculations of theologians which, although not alive with the life of dogma, are not without their utility as serving to harmonise religion with science and remove opposition between the two, in such a way as to throw light from without on religion, and it may be even to prepare the matter for future dogma. Concerning worship there would not be much to be said, were it not that under this head are comprised the Sacraments, concerning which the Modernists fall into the gravest errors. For them the Sacraments are the resultant of a double need - for, as we have seen, everything in their system is explained by inner impulses or necessities. In the present case, the first need is that of giving some sensible manifestation to religion; the second is that of propagating it, which could not be done without some sensible form and consecrating acts, and these are called sacraments. But for the Modernists the Sacraments are mere symbols or signs, though not devoid of a certain efficacy - an efficacy, they tell us, like that of certain phrases vulgarly described as having "caught on," inasmuch as they have become the vehicle for the diffusion of certain great ideas which strike the public mind. What the phrases are to the ideas, that the Sacraments are to the religious sentiment - that and nothing more. The Modernists would be speaking more clearly were they to affirm that the Sacraments are instituted solely to foster the faith - but this is condemned by the Council of Trent: If anyone say that these sacraments are instituted solely to foster the faith, let him be anathema.

The Holy Scriptures

22. We have already touched upon the nature and origin of the Sacred Books. According to the principles of the Modernists they may be rightly described as a collection of experiences, not indeed of the kind that may come to anybody, but those extraordinary and striking ones which have happened in any religion. And this is precisely what they teach about our books of the Old and New Testament. But to suit their own theories they note with remarkable ingenuity that, although experience is something belonging to the present, still it may derive its material from the past and the future alike, inasmuch as the believer by memory lives the past over again after the manner of the present, and lives the future already by anticipation. This explains how it is that the historical and apocalyptical books are included among the Sacred Writings. God does indeed speak in these books - through the medium of the believer, but only, according to Modernistic theology, by vital immanence and permanence. Do we inquire concerning inspiration? Inspiration, they reply, is distinguished only by its vehemence from that impulse which stimulates the believer to reveal the faith that is in him by words or writing. It is something like what happens in poetical inspiration, of which it has been said: There is God in us, and when he stirreth he sets us afire. And it is precisely in this sense that God is said to be the origin of the inspiration of the Sacred Books. The Modernists affirm, too, that there is nothing in these books which is not inspired. In this respect some might be disposed to consider them as more orthodox than certain other moderns who somewhat restrict inspiration, as, for instance, in what have been put forward as tacit citations. But it is all mere juggling of words. For if we take the Bible, according to the tenets of agnosticism, to be a human work, made by men for men, but allowing the theologian to proclaim that it is divine by immanence, what room is there left in it for inspiration? General inspiration in the Modernist sense it is easy to find, but of inspiration in the Catholic sense there is not a trace.

The Church

23. A wider field for comment is opened when you come to treat of the vagaries devised by the Modernist school concerning the Church. You must start with the supposition that the Church has its birth in a double need, the need of the individual believer, especially if he has had some original and special experience, to communicate his faith to others, and the need of the mass, when the faith has become common to many, to form itself into a society and to guard, increase, and propagate the common good. What, then, is the Church? It is the product of the collective conscience, that is to say of the society of individual consciences which by virtue of the principle of vital permanence, all depend on one first believer, who for Catholics is Christ. Now every society needs a directing authority to guide its members towards the common end, to conserve prudently the elements of cohesion which in a religious society are doctrine and worship.

Hence the triple authority in the Catholic Church, disciplinary, dogmatic, liturgical. The nature of this authority is to be gathered from its origin, and its rights and duties from its nature. In past times it was a common error that authority came to the Church from without, that is to say directly from God; and it was then rightly held to be autocratic. But his conception had now grown obsolete. For in the same way as the Church is a vital emanation of the collectivity of consciences, so too authority emanates vitally from the Church itself. Authority therefore, like the Church, has its origin in the religious conscience, and, that being so, is subject to it. Should it disown this dependence it becomes a tyranny. For we are living in an age when the sense of liberty has reached its fullest development, and when the public conscience has in the civil order introduced popular government. Now there are not two consciences in man, any more than there are two lives. It is for the ecclesiastical authority, therefore, to shape itself to democratic forms, unless it wishes to provoke and foment an intestine conflict in the consciences of mankind. The penalty of refusal is disaster. For it is madness to think that the sentiment of liberty, as it is now spread abroad, can surrender. Were it forcibly confined and held in bonds, terrible would be its outburst, sweeping away at once both Church and religion. Such is the situation for the Modernists, and their one great anxiety is, in consequence, to find a way of conciliation between the authority of the Church and the liberty of believers.

The Relations Between Church and State

24. But it is not with its own members alone that the Church must come to an amicable arrangement - besides its relations with those within, it has others outside. The Church does not occupy the world all by itself; there are other societies in the world, with which it must necessarily have contact and relations. The rights and duties of the Church towards civil societies must, therefore, be determined, and determined, of course, by its own nature as it has been already described. The rules to be applied in this matter are those which have been laid down for science and faith, though in the latter case the question is one of objects while here we have one of ends. In the same way, then, as faith and science are strangers to each other by reason of the diversity of their objects, Church and State are strangers by reason of the diversity of their ends, that of the Church being spiritual while that of the State is temporal. Formerly it was possible to subordinate the temporal to the spiritual and to speak of some questions as mixed, allowing to the Church the position of queen and mistress in all such, because the Church was then regarded as having been instituted immediately by God as the author of the supernatural order. But his doctrine is today repudiated alike by philosophy and history. The State must, therefore, be separated from the Church, and the Catholic from the citizen. Every Catholic, from the fact that he is also a citizen, has the right and the duty to work for the common good in the way he thinks best, without troubling himself about the authority of the Church, without paying any heed to its wishes, its counsels, its orders - nay, even in spite of its reprimands. To trace out and prescribe for the citizen any line of conduct, on any pretext whatsoever, is to be guilty of an abuse of ecclesiastical authority, against which one is bound to act with all one's might. The principles from which these doctrines spring have been solemnly condemned by our predecessor Pius VI. in his Constitution Auctorem fidei.

The Magisterium of the Church

25. But it is not enough for the Modernist school that the State should be separated from the Church. For as faith is to be subordinated to science, as far as phenomenal elements are concerned, so too in temporal matters the Church must be subject to the State. They do not say this openly as yet - but they will say it when they wish to be logical on this head. For given the principle that in temporal matters the State possesses absolute mastery, it will follow that when the believer, not fully satisfied with his merely internal acts of religion, proceeds to external acts, such for instance as the administration or reception of the sacraments, these will fall under the control of the State. What will then become of ecclesiastical authority, which can only be exercised by external acts? Obviously it will be completely under the dominion of the State. It is this inevitable consequence which impels many among liberal Protestants to reject all external worship, nay, all external religious community, and makes them advocate what they call, individual religion. If the Modernists have not yet reached this point, they do ask the Church in the meanwhile to be good enough to follow spontaneously where they lead her and adapt herself to the civil forms in vogue. Such are their ideas about disciplinary authority. But far more advanced and far more pernicious are their teachings on doctrinal and dogmatic authority. This is their conception of the magisterium of the Church: No religious society, they say, can be a real unit unless the religious conscience of its members be one, and one also the formula which they adopt. But his double unity requires a kind of common mind whose office is to find and determine the formula that corresponds best with the common conscience, and it must have moreover an authority sufficient to enable it to impose on the community the formula which has been decided upon. From the combination and, as it were fusion of these two elements, the common mind which draws up the formula and the authority which imposes it, arises, according to the Modernists, the notion of the ecclesiastical magisterium. And as this magisterium springs, in its last analysis, from the individual consciences and possesses its mandate of public utility for their benefit, it follows that the ecclesiastical magisterium must be subordinate to them, and should therefore take democratic forms. To prevent individual consciences from revealing freely and openly the impulses they feel, to hinder criticism from impelling dogmas towards their necessary evolutions - this is not a legitimate use but an abuse of a power given for the public utility. So too a due method and measure must be observed in the exercise of authority. To condemn and prescribe a work without the knowledge of the author, without hearing his explanations, without discussion, assuredly savours of tyranny. And thus, here again a way must be found to save the full rights of authority on the one hand and of liberty on the other. In the meanwhile the proper course for the Catholic will be to proclaim publicly his profound respect for authority - and continue to follow his own bent. Their general directions for the Church may be put in this way: Since the end of the Church is entirely spiritual, the religious authority should strip itself of all that external pomp which adorns it in the eyes of the public. And here they forget that while religion is essentially for the soul, it is not exclusively for the soul, and that the honour paid to authority is reflected back on Jesus Christ who instituted it.

The Evolution of Doctrine

26. To finish with this whole question of faith and its shoots, it remains to be seen, Venerable Brethren, what the Modernists have to say about their development. First of all they lay down the general principle that in a living religion everything is subject to change, and must change, and in this way they pass to what may be said to be, among the chief of their doctrines, that of Evolution. To the laws of evolution everything is subject - dogma, Church, worship, the Books we revere as sacred, even faith itself, and the penalty of disobedience is death. The enunciation of this principle will not astonish anybody who bears in mind what the Modernists have had to say about each of these subjects. Having laid down this law of evolution, the Modernists themselves teach us how it works out. And first with regard to faith. The primitive form of faith, they tell us, was rudimentary and common to all men alike, for it had its origin in human nature and human life. Vital evolution brought with it progress, not by the accretion of new and purely adventitious forms from without, but by an increasing penetration of the religious sentiment in the conscience. This progress was of two kinds: negative, by the elimination of all foreign elements, such, for example, as the sentiment of family or nationality; and positive by the intellectual and moral refining of man, by means of which the idea was enlarged and enlightened while the religious sentiment became more elevated and more intense. For the progress of faith no other causes are to be assigned than those which are adduced to explain its origin. But to them must be added those religious geniuses whom we call prophets, and of whom Christ was the greatest; both because in their lives and their words there was something mysterious which faith attributed to the divinity, and because it fell to their lot to have new and original experiences fully in harmony with the needs of their time. The progress of dogma is due chiefly to the obstacles which faith has to surmount, to the enemies it has to vanquish, to the contradictions it has to repel. Add to this a perpetual striving to penetrate ever more profoundly its own mysteries. Thus, to omit other examples, has it happened in the case of Christ: in Him that divine something which faith admitted in Him expanded in such a way that He was at last held to be God. The chief stimulus of evolution in the domain of worship consists in the need of adapting itself to the uses and customs of peoples, as well as the need of availing itself of the value which certain acts have acquired by long usage. Finally, evolution in the Church itself is fed by the need of accommodating itself to historical conditions and of harmonising itself with existing forms of society. Such is religious evolution in detail. And here, before proceeding further, we would have you note well this whole theory of necessities and needs, for it is at the root of the entire system of the Modernists, and it is upon it that they will erect that famous method of theirs called the historical.

27. Still continuing the consideration of the evolution of doctrine, it is to be noted that Evolution is due no doubt to those stimulants styled needs, but, if left to their action alone, it would run a great risk of bursting the bounds of tradition, and thus, turned aside from its primitive vital principle, would lead to ruin instead of progress. Hence, studying more closely the ideas of the Modernists, evolution is described as resulting from the conflict of two forces, one of them tending towards progress, the other towards conservation. The conserving force in the Church is tradition, and tradition is represented by religious authority, and this both by right and in fact; for by right it is in the very nature of authority to protect tradition, and, in fact, for authority, raised as it is above the contingencies of life, feels hardly, or not at all, the spurs of progress. The progressive force, on the contrary, which responds to the inner needs lies in the individual consciences and ferments there - especially in such of them as are in most intimate contact with life. Note here, Venerable Brethren, the appearance already of that most pernicious doctrine which would make of the laity a factor of progress in the Church. Now it is by a species of compromise between the forces of conservation and of progress, that is to say between authority and individual consciences, that changes and advances take place. The individual consciences of some of them act on the collective conscience, which brings pressure to bear on the depositaries of authority, until the latter consent to a compromise, and, the pact being made, authority sees to its maintenance.

With all this in mind, one understands how it is that the Modernists express astonishment when they are reprimanded or punished. What is imputed to them as a fault they regard as a sacred duty. Being in intimate contact with consciences they know better than anybody else, and certainly better than the ecclesiastical authority, what needs exist - nay, they embody them, so to speak, in themselves. Having a voice and a pen they use both publicly, for this is their duty. Let authority rebuke them as much as it pleases - they have their own conscience on their side and an intimate experience which tells them with certainty that what they deserve is not blame but praise. Then they reflect that, after all there is no progress without a battle and no battle without its victim, and victims they are willing to be like the prophets and Christ Himself. They have no bitterness in their hearts against the authority which uses them roughly, for after all it is only doing its duty as authority. Their sole grief is that it remains deaf to their warnings, because delay multiplies the obstacles which impede the progress of souls, but the hour will most surely come when there will be no further chance for tergiversation, for if the laws of evolution may be checked for a while, they cannot be ultimately destroyed. And so they go their way, reprimands and condemnations notwithstanding, masking an incredible audacity under a mock semblance of humility. While they make a show of bowing their heads, their hands and minds are more intent than ever on carrying out their purposes. And this policy they follow willingly and wittingly, both because it is part of their system that authority is to be stimulated but not dethroned, and because it is necessary for them to remain within the ranks of the Church in order that they may gradually transform the collective conscience - thus unconsciously avowing that the common conscience is not with them, and that they have no right to claim to be its interpreters.

28. Thus then, Venerable Brethren, for the Modernists, both as authors and propagandists, there is to be nothing stable, nothing immutable in the Church. Nor indeed are they without precursors in their doctrines, for it was of these that Our Predecessor Pius IX wrote: These enemies of divine revelation extol human progress to the skies, and with rash and sacrilegious daring would have it introduced into the Catholic religion as if this religion were not the work of God but of man, or some kind of philosophical discovery susceptible of perfection by human efforts. On the subject of revelation and dogma in particular, the doctrine of the Modernists offers nothing new - we find it condemned in the Syllabus of Pius IX., where it is enunciated in these terms: Divine revelation is imperfect, and therefore subject to continual and indefinite progress, corresponding with the progress of human reason; and condemned still more solemnly in the Vatican Council: The doctrine of the faith which God has revealed has not been proposed to human intelligences to be perfected by them as if it were a philosophical system, but as a divine deposit entrusted to the Spouse of Christ to be faithfully guarded and infallibly interpreted. Hence the sense, too, of the sacred dogmas is that which our Holy Mother the Church has once declared, nor is this sense ever to be abandoned on plea or pretext of a more profound comprehension of the truth. Nor is the development of our knowledge, even concerning the faith, impeded by this pronouncement - on the contrary it is aided and promoted. For the same Council continues: Let intelligence and science and wisdom, therefore, increase and progress abundantly and vigorously in individuals and in the mass, in the believer and in the whole Church, throughout the ages and the centuries - but only in its own kind, that is, according to the same dogma, the same sense, the same acceptation.

The Modernist as Historian and Critic

29. After having studied the Modernist as philosopher, believer and theologian, it now remains for us to consider him as historian, critic, apologist, reformer.

30. Some Modernists, devoted to historical studies, seem to be greatly afraid of being taken for philosophers. About philosophy, they tell you, they know nothing whatever - and in this they display remarkable astuteness, for they are particularly anxious not to be suspected of being prejudiced in favour of philosophical theories which would lay them open to the charge of not being objective, to use the word in vogue. And yet the truth is that their history and their criticism are saturated with their philosophy, and that their historico-critical conclusions are the natural fruit of their philosophical principles. This will be patent to anybody who reflects. Their three first laws are contained in those three principles of their philosophy already dealt with: the principle of agnosticism, the principle of the transfiguration of things by faith, and the principle which We have called of disfiguration. Let us see what consequences flow from each of them. Agnosticism tells us that history, like ever other science, deals entirely with phenomena, and the consequence is that God, and every intervention of God in human affairs, is to be relegated to the domain of faith as belonging to it alone. In things where a double element, the divine and the human, mingles, in Christ, for example, or the Church, or the sacraments, or the many other objects of the same kind, a division must be made and the human element assigned to history while the divine will go to faith. Hence we have that distinction, so current among the Modernists, between the Christ of history and the Christ of faith, between the sacraments of history and the sacraments of faith, and so on. Next we find that the human element itself, which the historian has to work on, as it appears in the documents, has been by faith transfigured, that is to say raised above its historical conditions. It becomes necessary, therefore, to eliminate also the accretions which faith has added, to assign them to faith itself and to the history of faith: thus, when treating of Christ, the historian must set aside all that surpasses man in his natural condition, either according to the psychological conception of him, or according to the place and period of his existence. Finally, by virtue of the third principle, even those things which are not outside the sphere of history they pass through the crucible, excluding from history and relegating to faith everything which, in their judgment, is not in harmony with what they call the logic of facts and in character with the persons of whom they are predicated. Thus, they will not allow that Christ ever uttered those things which do not seem to be within the capacity of the multitudes that listened to Him. Hence they delete from His real history and transfer to faith all the allegories found in His discourses. Do you inquire as to the criterion they adopt to enable them to make these divisions? The reply is that they argue from the character of the man, from his condition of life, from his education, from the circumstances under which the facts took place - in short, from criteria which, when one considers them well, are purely subjective. Their method is to put themselves into the position and person of Christ, and then to attribute to Him what they would have done under like circumstances. In this way, absolutely a priori and acting on philosophical principles which they admit they hold but which they affect to ignore, they proclaim that Christ, according to what they call His real history, was not God and never did anything divine, and that as man He did and said only what they, judging from the time in which he lived, can admit Him to have said or done.

Criticism and its Principles

31. And as history receives its conclusions, ready-made, from philosophy, so too criticism takes its own from history. The critic, on the data furnished him by the historian, makes two parts of all his documents. Those that remain after the triple elimination above described go to form the real history; the rest is attributed to the history of the faith or as it is styled, to internal history. For the Modernists distinguish very carefully between these two kinds of history, and it is to be noted that they oppose the history of the faith to real history precisely as real. Thus we have a double Christ: a real Christ, and a Christ, the one of faith, who never really existed; a Christ who has lived at a given time and in a given place, and a Christ who has never lived outside the pious meditations of the believer - the Christ, for instance, whom we find in the Gospel of St. John, which is pure contemplation from beginning to end.

32. But the dominion of philosophy over history does not end here. Given that division, of which We have spoken, of the documents into two parts, the philosopher steps in again with his principle of vital immanence, and shows how everything in the history of the Church is to be explained by vital emanation. And since the cause or condition of every vital emanation whatsoever is to be found in some need, it follows that no fact can ante-date the need which produced it - historically the fact must be posterior to the need. See how the historian works on this principle. He goes over his documents again, whether they be found in the Sacred Books or elsewhere, draws up from them his list of the successive needs of the Church, whether relating to dogma or liturgy or other matters, and then he hands his list over to the critic. The critic takes in hand the documents dealing with the history of faith and distributes them, period by period, so that they correspond exactly with the lists of needs, always guided by the principle that the narration must follow the facts, as the facts follow the needs. It may at times happen that some parts of the Sacred Scriptures, such as the Epistles, themselves constitute the fact created by the need. Even so, the rule holds that the age of any document can only be determined by the age in which each need had manifested itself in the Church. Further, a distinction must be made between the beginning of a fact and its development, for what is born one day requires time for growth. Hence the critic must once more go over his documents, ranged as they are through the different ages, and divide them again into two parts, and divide them into two lots, separating those that regard the first stage of the facts from those that deal with their development, and these he must again arrange according to their periods.

33. Then the philosopher must come in again to impose on the historian the obligation of following in all his studies the precepts and laws of evolution. It is next for the historian to scrutinise his documents once more, to examine carefully the circumstances and conditions affecting the Church during the different periods, the conserving force she has put forth, the needs both internal and external that have stimulated her to progress, the obstacles she has had to encounter, in a word everything that helps to determine the manner in which the laws of evolution have been fulfilled in her. This done, he finishes his work by drawing up in its broad lines a history of the development of the facts. The critic follows and fits in the rest of the documents with this sketch; he takes up his pen, and soon the history is made complete. Now we ask here: Who is the author of this history? The historian? The critic? Assuredly, neither of these but the philosopher. From beginning to end everything in it is a priori, and a priori in a way that reeks of heresy. These men are certainly to be pitied, and of them the Apostle might well say: They became vain in their thoughts. . . professing themselves to be wise they became fools (Rom. i. 21, 22); but, at the same time, they excite just indignation when they accuse the Church of torturing the texts, arranging and confusing them after its own fashion, and for the needs of its cause. In this they are accusing the Church of something for which their own conscience plainly reproaches them.

How the Bible is Dealt With

34. The result of this dismembering of the Sacred Books and this partition of them throughout the centuries is naturally that the Scriptures can no longer be attributed to the authors whose names they bear. The Modernists have no hesitation in affirming commonly that these books, and especially the Pentateuch and the first three Gospels, have been gradually formed by additions to a primitive brief narration - by interpolations of theological or allegorical interpretation, by transitions, by joining different passages together. This means, briefly, that in the Sacred Books we must admit a vital evolution, springing from and corresponding with evolution of faith. The traces of this evolution, they tell us, are so visible in the books that one might almost write a history of them. Indeed this history they do actually write, and with such an easy security that one might believe them to have with their own eyes seen the writers at work through the ages amplifying the Sacred Books. To aid them in this they call to their assistance that branch of criticism which they call textual, and labour to show that such a fact or such a phrase is not in its right place, and adducing other arguments of the same kind. They seem, in fact, to have constructed for themselves certain types of narration and discourses, upon which they base their decision as to whether a thing is out of place or not. Judge if you can how men with such a system are fitted for practising this kind of criticism. To hear them talk about their works on the Sacred Books, in which they have been able to discover so much that is defective, one would imagine that before them nobody ever even glanced through the pages of Scripture, whereas the truth is that a whole multitude of Doctors, infinitely superior to them in genius, in erudition, in sanctity, have sifted the Sacred Books in every way, and so far from finding imperfections in them, have thanked God more and more the deeper they have gone into them, for His divine bounty in having vouchsafed to speak thus to men. Unfortunately, these great Doctors did not enjoy the same aids to study that are possessed by the Modernists for their guide and rule, - a philosophy borrowed from the negation of God, and a criterion which consists of themselves.

We believe, then, that We have set forth with sufficient clearness the historical method of the Modernists. The philosopher leads the way, the historian follows, and then in due order come internal and textual criticism. And since it is characteristic of the first cause to communicate its virtue to secondary causes, it is quite clear that the criticism We are concerned with is an agnostic, immanentist, and evolutionist criticism. Hence anybody who embraces it and employs it, makes profession thereby of the errors contained in it, and places himself in opposition to Catholic faith. This being so, one cannot but be greatly surprised by the consideration which is attached to it by certain Catholics. Two causes may be assigned for this: first, the close alliance, independent of all differences of nationality or religion, which the historians and critics of this school have formed among themselves; second, the boundless effrontery of these men. Let one of them but open his mouth and the others applaud him in chorus, proclaiming that science has made another step forward; let an outsider but hint at a desire to inspect the new discovery with his own eyes, and they are on him in a body; deny it - and you are an ignoramus; embrace it and defend it - and there is no praise too warm for you. In this way they win over any who, did they but realise what they are doing, would shrink back with horror. The impudence and the domineering of some, and the thoughtlessness and imprudence of others, have combined to generate a pestilence in the air which penetrates everywhere and spreads the contagion. But let us pass to the apologist.

The Modernist as Apologist

35. The Modernist apologist depends in two ways on the philosopher. First, indirectly, inasmuch as his theme is history - history dictated, as we have seen, by the philosopher; and, secondly, directly, inasmuch as he takes both his laws and his principles from the philosopher. Hence that common precept of the Modernist school that the new apologetics must be fed from psychological and historical sources. The Modernist apologists, then, enter the arena by proclaiming to the rationalists that though they are defending religion, they have no intention of employing the data of the sacred books or the histories in current use in the Church, and composed according to old methods, but real history written on modern principles and according to rigorously modern methods. In all this they are not using an argumentum ad hominem, but are stating the simple fact that they hold, that the truth is to be found only in this kind of history. They feel that it is not necessary for them to dwell on their own sincerity in their writings - they are already known to and praised by the rationalists as fighting under the same banner, and they not only plume themselves on these encomiums, which are a kind of salary to them but would only provoke nausea in a real Catholic, but use them as an offset to the reprimands of the Church.

But let us see how the Modernist conducts his apologetics. The aim he sets before himself is to make the non-believer attain that experience of the Catholic religion which, according to the system, is the basis of faith. There are two ways open to him, the objective and the subjective. The first of them proceeds from agnosticism. It tends to show that religion, and especially the Catholic religion, is endowed with such vitality as to compel every psychologist and historian of good faith to recognise that its history hides some unknown element. To this end it is necessary to prove that this religion, as it exists today, is that which was founded by Jesus Christ; that is to say, that it is the product of the progressive development of the germ which He brought into the world. Hence it is imperative first of all to establish what this germ was, and this the Modernist claims to be able to do by the following formula: Christ announced the coming of the kingdom of God, which was to be realised within a brief lapse of time and of which He was to become the Messiah, the divinely-given agent and ordainer. Then it must be shown how this germ, always immanent and permanent in the bosom of the Church, has gone on slowly developing in the course of history, adapting itself successively to the different mediums through which it has passed, borrowing from them by vital assimiliation all the dogmatic, cultural, ecclesiastical forms that served its purpose; whilst, on the other hand , it surmounted all obstacles, vanquished all enemies, and survived all assaults and all combats. Anybody who well and duly considers this mass of obstacles, adversaries, attacks, combats, and the vitality and fecundity which the Church has shown throughout them all, must admit that if the laws of evolution are visible in her life they fail to explain the whole of her history - the unknown rises forth from it and presents itself before us. Thus do they argue, never suspecting that their determination of the primitive germ is an a priori of agnostic and evolutionist philosophy, and that the formula of it has been gratuitously invented for the sake of buttressing their position.

36. But while they endeavour by this line of reasoning to secure access for the Catholic religion into souls, these new apologists are quite ready to admit that there are many distasteful things in it. Nay, they admit openly, and with ill-concealed satisfaction, that they have found that even its dogma is not exempt from errors and contradictions. They add also that this is not only excusable but - curiously enough - even right and proper. In the Sacred Books there are many passages referring to science or history where manifest errors are to be found. But the subject of these books is not science or history but religion and morals. In them history and science serve only as a species of covering to enable the religious and moral experiences wrapped up in them to penetrate more readily among the masses. The masses understood science and history as they are expressed in these books, and it is clear that had science and history been expressed in a more perfect form this would have proved rather a hindrance than a help. Then, again, the Sacred Books being essentially religious, are consequently necessarily living. Now life has its own truth and its own logic, belonging as they do to a different order, viz., truth of adaptation and of proportion both with the medium in which it exists and with the end towards which it tends. Finally the Modernists, losing all sense of control, go so far as to proclaim as true and legitimate everything that is explained by life.

We, Venerable Brethren, for whom there is but one and only truth, and who hold that the Sacred Books, written under the inspiration of the Holy Ghost, have God for their author (Conc. Vat., De Revel., c. 2) declare that this is equivalent to attributing to God Himself the lie of utility or officious lie, and We say with St. Augustine: In an authority so high, admit but one officious lie, and there will not remain a single passage of those apparently difficult to practise or to believe, which on the same most pernicious rule may not be explained as a lie uttered by the author wilfully and to serve a purpose. (Epist. 28). And thus it will come about, the holy Doctor continues, that everybody will believe and refuse to believe what he likes or dislikes. But the Modernists pursue their way gaily. They grant also that certain arguments adduced in the Sacred Books, like those, for example, which are based on the prophecies, have no rational foundation to rest on. But they will defend even these as artifices of preaching, which are justified by life. Do they stop here? No, indeed, for they are ready to admit, nay, to proclaim that Christ Himself manifestly erred in determining the time when the coming of the Kingdom of God was to take place, and they tell us that we must not be surprised at this since even Christ was subject to the laws of life! After this what is to become of the dogmas of the Church? The dogmas brim over with flagrant contradictions, but what matter that since, apart from the fact that vital logic accepts them, they are not repugnant to symbolical truth. Are we not dealing with the infinite, and has not the infinite an infinite variety of aspects? In short, to maintain and defend these theories they do not hesitate to declare that the noblest homage that can be paid to the Infinite is to make it the object of contradictory propositions! But when they justify even contradiction, what is it that they will refuse to justify?

Subjective Arguments

37. But it is not solely by objective arguments that the non-believer may be disposed to faith. There are also subjective ones at the disposal of the Modernists, and for those they return to their doctrine of immanence. They endeavour, in fact, to persuade their non-believer that down in the very deeps of his nature and his life lie the need and the desire for religion, and this not a religion of any kind, but the specific religion known as Catholicism, which, they say, is absolutely postulated by the perfect development of life. And here We cannot but deplore once more, and grievously, that there are Catholics who, while rejecting immanence as a doctrine, employ it as a method of apologetics, and who do this so imprudently that they seem to admit that there is in human nature a true and rigorous necessity with regard to the supernatural order - and not merely a capacity and a suitability for the supernatural, order - and not merely a capacity and a suitability for the supernatural, such as has at all times been emphasized by Catholic apologists. Truth to tell it is only the moderate Modernists who make this appeal to an exigency for the Catholic religion. As for the others, who might be called intergralists, they would show to the non-believer, hidden away in the very depths of his being, the very germ which Christ Himself bore in His conscience, and which He bequeathed to the world. Such, Venerable Brethren, is a summary description of the apologetic method of the Modernists, in perfect harmony, as you may see, with their doctrines - methods and doctrines brimming over with errors, made not for edification but for destruction, not for the formation of Catholics but for the plunging of Catholics into heresy; methods and doctrines that would be fatal to any religion.

The Modernist as Reformer

38. It remains for Us now to say a few words about the Modernist as reformer. From all that has preceded, some idea may be gained of the reforming mania which possesses them: in all Catholicism there is absolutely nothing on which it does not fasten. Reform of philosophy, especially in the seminaries: the scholastic philosophy is to be relegated to the history of philosophy among obsolete systems, and the young men are to be taught modern philosophy which alone is true and suited to the times in which we live. Reform of theology; rational theology is to have modern philosophy for its foundation, and positive theology is to be founded on the history of dogma. As for history, it must be for the future written and taught only according to their modern methods and principles. Dogmas and their evolution are to be harmonised with science and history. In the Catechism no dogmas are to be inserted except those that have been duly reformed and are within the capacity of the people. Regarding worship, the number of external devotions is to be reduced, or at least steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head. Ecclesiastical government requires to be reformed in all its branches, but especially in its disciplinary and dogmatic parts. Its spirit with the public conscience, which is not wholly for democracy; a share in ecclesiastical government should therefore be given to the lower ranks of the clergy, and even to the laity, and authority should be decentralised. The Roman Congregations, and especially the index and the Holy Office, are to be reformed. The ecclesiastical authority must change its line of conduct in the social and political world; while keeping outside political and social organization, it must adapt itself to those which exist in order to penetrate them with its spirit. With regard to morals, they adopt the principle of the Americanists, that the active virtues are more important than the passive, both in the estimation in which they must be held and in the exercise of them. The clergy are asked to return to their ancient lowliness and poverty, and in their ideas and action to be guided by the principles of Modernism; and there are some who, echoing the teaching of their Protestant masters, would like the suppression of ecclesiastical celibacy. What is there left in the Church which is not to be reformed according to their principles?

Modernism and All the Heresies

39. It may be, Venerable Brethren, that some may think We have dwelt too long on this exposition of the doctrines of the Modernists. But it was necessary, both in order to refute their customary charge that We do not understand their ideas, and to show that their system does not consist in scattered and unconnected theories but in a perfectly organised body, all the parts of which are solidly joined so that it is not possible to admit one without admitting all. For this reason, too, We have had to give this exposition a somewhat didactic form and not to shrink from employing certain uncouth terms in use among the Modernists. And now, can anybody who takes a survey of the whole system be surprised that We should define it as the synthesis of all heresies? Were one to attempt the task of collecting together all the errors that have been broached against the faith and to concentrate the sap and substance of them all into one, he could not better succeed than the Modernists have done. Nay, they have done more than this, for, as we have already intimated, their system means the destruction not of the Catholic religion alone but of all religion. With good reason do the rationalists applaud them, for the most sincere and the frankest among the rationalists warmly welcome the modernists as their most valuable allies.

For let us return for a moment, Venerable Brethren, to that most disastrous doctrine of agnosticism. By it every avenue that leads the intellect to God is barred, but the Modernists would seek to open others available for sentiment and action. Vain efforts! For, after all, what is sentiment but the reaction of the soul on the action of the intelligence or the senses. Take away the intelligence, and man, already inclined to follow the senses, becomes their slave. Vain, too, from another point of view, for all these fantasias on the religious sentiment will never be able to destroy common sense, and common sense tells us that emotion and everything that leads the heart captive proves a hindrance instead of a help to the discovery of truth. We speak, of course, of truth in itself - as for that other purely subjective truth, the fruit of sentiment and action, if it serves its purpose for the jugglery of words, it is of no use to the man who wants to know above all things whether outside himself there is a God into whose hands he is one day to fall. True, the Modernists do call in experience to eke out their system, but what does this experience add to sentiment? Absolutely nothing beyond a certain intensity and a proportionate deepening of the conviction of the reality of the object. But these two will never make sentiment into anything but sentiment, nor deprive it of its characteristic which is to cause deception when the intelligence is not there to guide it; on the contrary, they but confirm and aggravate this characteristic, for the more intense sentiment is the more it is sentimental. In matters of religious sentiment and religious experience, you know, Venerable Brethren, how necessary is prudence and how necessary, too, the science which directs prudence. You know it from your own dealings with sounds, and especially with souls in whom sentiment predominates; you know it also from your reading of ascetical books - books for which the Modernists have but little esteem, but which testify to a science and a solidity very different from theirs, and to a refinement and subtlety of observation of which the Modernists give no evidence. Is it not really folly, or at least sovereign imprudence, to trust oneself without control to Modernist experiences? Let us for a moment put the question: if experiences have so much value in their eyes, why do they not attach equal weight to the experience that thousands upon thousands of Catholics have that the Modernists are on the wrong road? It is, perchance, that all experiences except those felt by the Modernists are false and deceptive? The vast majority of mankind holds and always will hold firmly that sentiment and experience alone, when not enlightened and guided by reason, do not lead to the knowledge of God. What remains, then, but the annihilation of all religion, - atheism? Certainly it is not the doctrine of symbolism - will save us from this. For if all the intellectual elements, as they call them, of religion are pure symbols, will not the very name of God or of divine personality be also a symbol, and if this be admitted will not the personality of God become a matter of doubt and the way opened to Pantheism? And to Pantheism that other doctrine of the divine immanence leads directly. For does it, We ask, leave God distinct from man or not? If yes, in what does it differ from Catholic doctrine, and why reject external revelation? If no, we are at once in Pantheism. Now the doctrine of immanence in the Modernist acceptation holds and professes that every phenomenon of conscience proceeds from man as man. The rigorous conclusion from this is the identity of man with God, which means Pantheism. The same conclusion follows from the distinction Modernists make between science and faith. The object of science they say is the reality of the knowable; the object of faith, on the contrary, is the reality of the unknowable. Now what makes the unknowable unknowable is its disproportion with the intelligible - a disproportion which nothing whatever, even in the doctrine of the Modernist, can suppress. Hence the unknowable remains and will eternally remain unknowable to the believer as well as to the man of science. Therefore if any religion at all is possible it can only be the religion of an unknowable reality. And why this religion might not be that universal soul of the universe, of which a rationalist speaks, is something We do see. Certainly this suffices to show superabundantly by how many roads Modernism leads to the annihilation of all religion. The first step in this direction was taken by Protestantism; the second is made by Modernism; the next will plunge headlong into atheism.

THE CAUSE OF MODERNISM

40. To penetrate still deeper into Modernism and to find a suitable remedy for such a deep sore, it behoves Us, Venerable Brethren, to investigate the causes which have engendered it and which foster its growth. That the proximate and immediate cause consists in a perversion of the mind cannot be open to doubt. The remote causes seem to us to be reduced to two: curiosity and pride. Curiosity by itself, if not prudently regulated, suffices to explain all errors. Such is the opinion of Our Predecessor, Gregory XVI., who wrote: A lamentable spectacle is that presented by the aberrations of human reason when it yields to the spirit of novelty, when against the warning of the Apostle it seeks to know beyond what it is meant to know, and when relying too much on itself it thinks it can find the fruit outside the Church wherein truth is found without the slightest shadow of error (Ep. Encycl. Singulari nos, 7 Kal. Jul. 1834).

But it is pride which exercises an incomparably greater sway over the soul to blind it and plunge it into error, and pride sits in Modernism as in its own house, finding sustenance everywhere in its doctrines and an occasion to flaunt itself in all its aspects. It is pride which fills Modernists with that confidence in themselves and leads them to hold themselves up as the rule for all, pride which puffs them up with that vainglory which allows them to regard themselves as the sole possessors of knowledge, and makes them say, inflated with presumption, We are not as the rest of men, and which, to make them really not as other men, leads them to embrace all kinds of the most absurd novelties; it is pride which rouses in them the spirit of disobedience and causes them to demand a compromise between authority and liberty; it is pride that makes of them the reformers of others, while they forget to reform themselves, and which begets their absolute want of respect for authority, not excepting the supreme authority. No, truly, there is no road which leads so directly and so quickly to Modernism as pride. When a Catholic laymen or a priest forgets that precept of the Christian life which obliges us to renounce ourselves if we would follow Jesus Christ and neglects to tear pride from his heart, ah! but he is a fully ripe subject for the errors of Modernism. Hence, Venerable Brethren, it will be your first duty to thwart such proud men, to employ them only in the lowest and obscurest offices; the higher they try to rise, the lower let them be placed, so that their lowly position may deprive them of the power of causing damage. Sound your young clerics, too, most carefully, by yourselves and by the directors of your seminaries, and when you find the spirit of pride among any of them reject them without compunction from the priesthood. Would to God that this had always been done with the proper vigilance and constancy.

41. If we pass from the moral to the intellectual causes of Modernism, the first which presents itself, and the chief one, is ignorance. Yes, these very Modernists who pose as Doctors of the Church, who puff out their cheeks when they speak of modern philosophy, and show such contempt for scholasticism, have embraced the one with all its false glamour because their ignorance of the other has left them without the means of being able to recognise confusion of thought, and to refute sophistry. Their whole system, with all its errors, has been born of the alliance between faith and false philosophy.

Methods of Propagandism

42. If only they had displayed less zeal and energy in propagating it! But such is their activity and such their unwearying capacity for work on behalf of their cause, that one cannot but be pained to see them waste such labour in endeavouring to ruin the Church when they might have been of such service to her had their efforts been better employed. Their articles to delude men's minds are of two kinds, the first to remove obstacles from their path, the second to devise and apply actively and patiently every instrument that can serve their purpose. They recognise that the three chief difficulties for them are scholastic philosophy, the authority of the fathers and tradition, and the magisterium of the Church, and on these they wage unrelenting war. For scholastic philosophy and theology they have only ridicule and contempt. Whether it is ignorance or fear, or both, that inspires this conduct in them, certain it is that the passion for novelty is always united in them with hatred of scholasticism, and there is no surer sign that a man is on the way to Modernism than when he begins to show his dislike for this system. Modernists and their admirers should remember the proposition condemned by Pius IX: The method and principles which have served the doctors of scholasticism when treating of theology no longer correspond with the exigencies of our time or the progress of science (Syll. Prop. 13). They exercise all their ingenuity in diminishing the force and falsifying the character of tradition, so as to rob it of all its weight. But for Catholics the second Council of Nicea will always have the force of law, where it condemns those who dare, after the impious fashion of heretics, to deride the ecclesiastical traditions, to invent novelties of some kind . . . or endeavour by malice or craft to overthrow any one of the legitimate traditions of the Catholic Church; and Catholics will hold for law, also, the profession of the fourth Council of Constantinople: We therefore profess to conserve and guard the rules bequeathed to the Holy Catholic and Apostolic Church by the Holy and most illustrious Apostles, by the orthodox Councils, both general and local, and by every one of those divine interpreters the Fathers and Doctors of the Church. Wherefore the Roman Pontiffs, Pius IV. and Pius IX., ordered the insertion in the profession of faith of the following declaration: I most firmly admit and embrace the apostolic and ecclesiastical traditions and other observances and constitutions of the Church. The Modernists pass the same judgment on the most holy Fathers of the Church as they pass on tradition; decreeing, with amazing effrontery that, while personally most worthy of all veneration, they were entirely ignorant of history and criticism, for which they are only excusable on account of the time in which they lived. Finally, the Modernists try in every way to diminish and weaken the authority of the ecclesiastical magisterium itself by sacrilegiously falsifying its origin, character, and rights, and by freely repeating the calumnies of its adversaries. To all the band of Modernists may be applied those words which Our Predecessor wrote with such pain: To bring contempt and odium on the mystic Spouse of Christ, who is the true light, the children of darkness have been wont to cast in her face before the world a stupid calumny, and perverting the meaning and force of things and words, to depict her as the friend of darkness and ignorance, and the enemy of light, science, and progress (Motu-proprio, Ut mysticum, 14 March, 1891). This being so, Venerable Brethren, no wonder the Modernists vent all their gall and hatred on Catholics who sturdily fight the battles of the Church. But of all the insults they heap on them those of ignorance and obstinacy are the favourites. When an adversary rises up against them with an erudition and force that render him redoubtable, they try to make a conspiracy of silence around him to nullify the effects of his attack, while in flagrant contrast with this policy towards Catholics, they load with constant praise the writers who range themselves on their side, hailing their works, excluding novelty in every page, with choruses of applause; for them the scholarship of a writer is in direct proportion to the recklessness of his attacks on antiquity, and of his efforts to undermine tradition and the ecclesiastical magisterium; when one of their number falls under the condemnations of the Church the rest of them, to the horror of good Catholics, gather round him, heap public praise upon him, venerate him almost as a martyr to truth. The young, excited and confused by all this glamour of praise and abuse, some of them afraid of being branded as ignorant, others ambitious to be considered learned, and both classes goaded internally by curiosity and pride, often surrender and give themselves up to Modernism.

43. And here we have already some of the artifices employed by Modernists to exploit their wares. What efforts they make to win new recruits! They seize upon chairs in the seminaries and universities, and gradually make of them chairs of pestilence. From these sacred chairs they scatter, though not always openly, the seeds of their doctrines; they proclaim their teachings without disguise in congresses; they introduce them and make them the vogue in social institutions. Under their own names and under pseudonyms they publish numbers of books, newspapers, reviews, and sometimes one and the same writer adopts a variety of pseudonyms to trap the incautious reader into believing in a whole multitude of Modernist writers - in short they leave nothing untried, in action, discourses, writings, as though there were a frenzy of propaganda upon them. And the results of all this? We have to lament at the sight of many young men once full of promise and capable of rendering great services to the Church, now gone astray. And there is another sight that saddens Us too: that of so many other Catholics, who, while they certainly do not go so far as the former, have yet grown into the habit, as though they had been breathing a poisoned atmosphere, of thinking and speaking and writing with a liberty that ill becomes Catholics. They are to be found among the laity, and in the ranks of the clergy, and they are not wanting even in the last place where one might expect to meet them, in religious institutes. If they treat of biblical questions, it is upon Modernist principles; if they write history, it is to search out with curiosity and to publish openly, on the pretext of telling the whole truth and with a species of ill-concealed satisfaction, everything that looks to them like a stain in the history of the Church. Under the sway of certain a priori rules they destroy as far as they can the pious traditions of the people, and bring ridicule on certain relics highly venerable from their antiquity. They are possessed by the empty desire of being talked about, and they know they would never succeed in this were they to say only what has been always said. It may be that they have persuaded themselves that in all this they are really serving God and the Church - in reality they only offend both, less perhaps by their works themselves than by the spirit in which they write and by the encouragement they are giving to the extravagances of the Modernists.

REMEDIES

44. Against this host of grave errors, and its secret and open advance, Our Predecessor Leo XIII., of happy memory, worked strenuously especially as regards the Bible, both in his words and his acts. But, as we have seen, the Modernists are not easily deterred by such weapons - with an affectation of submission and respect, they proceeded to twist the words of the Pontiff to their own sense, and his acts they described as directed against others than themselves. And the evil has gone on increasing from day to day. We therefore, Venerable Brethren, have determined to adopt at once the most efficacious measures in Our power, and We beg and conjure you to see to it that in this most grave matter nobody will ever be able to say that you have been in the slightest degree wanting in vigilance, zeal or firmness. And what We ask of you and expect of you, We ask and expect also of all other pastors of souls, of all educators and professors of clerics, and in a very special way of the superiors of religious institutions.

I. - The Study of Scholastic Philosophy

45. In the first place, with regard to studies, We will and ordain that scholastic philosophy be made the basis of the sacred sciences. It goes without saying that if anything is met with among the scholastic doctors which may be regarded as an excess of subtlety, or which is altogether destitute of probability, We have no desire whatever to propose it for the imitation of present generations (Leo XIII. Enc. Aeterni Patris). And let it be clearly understood above all things that the scholastic philosophy We prescribe is that which the Angelic Doctor has bequeathed to us, and We, therefore, declare that all the ordinances of Our Predecessor on this subject continue fully in force, and, as far as may be necessary, We do decree anew, and confirm, and ordain that they be by all strictly observed. In seminaries where they may have been neglected let the Bishops impose them and require their observance, and let this apply also to the Superiors of religious institutions. Further let Professors remember that they cannot set St. Thomas aside, especially in metaphysical questions, without grave detriment.

46. On this philosophical foundation the theological edifice is to be solidly raised. Promote the study of theology, Venerable Brethren, by all means in your power, so that your clerics on leaving the seminaries may admire and love it, and always find their delight in it. For in the vast and varied abundance of studies opening before the mind desirous of truth, everybody knows how the old maxim describes theology as so far in front of all others that every science and art should serve it and be to it as handmaidens (Leo XIII., Lett. ap. In Magna, Dec. 10, 1889). We will add that We deem worthy of praise those who with full respect for tradition, the Holy Fathers, and the ecclesiastical magisterium, undertake, with well-balanced judgment and guided by Catholic principles (which is not always the case), seek to illustrate positive theology by throwing the light of true history upon it. Certainly more attention must be paid to positive theology than in the past, but this must be done without detriment to scholastic theology, and those are to be disapproved as of Modernist tendencies who exalt positive theology in such a way as to seem to despise the scholastic.

47. With regard to profane studies suffice it to recall here what Our Predecessor has admirably said: Apply yourselves energetically to the study of natural sciences: the brilliant discoveries and the bold and useful applications of them made in our times which have won such applause by our contemporaries will be an object of perpetual praise for those that come after us (Leo XIII. Alloc., March 7, 1880). But this do without interfering with sacred studies, as Our Predecessor in these most grave words prescribed: If you carefully search for the cause of those errors you will find that it lies in the fact that in these days when the natural sciences absorb so much study, the more severe and lofty studies have been proportionately neglected - some of them have almost passed into oblivion, some of them are pursued in a half-hearted or superficial way, and, sad to say, now that they are fallen from their old estate, they have been dis figured by perverse doctrines and monstrous errors (loco cit.). We ordain, therefore, that the study of natural science in the seminaries be carried on under this law.

II - Practical Application

48. All these prescriptions and those of Our Predecessor are to be borne in mind whenever there is question of choosing directors and professors for seminaries and Catholic Universities. Anybody who in any way is found to be imbued with Modernism is to be excluded without compunction from these offices, and those who already occupy them are to be withdrawn. The same policy is to be adopted towards those who favour Modernism either by extolling the Modernists or excusing their culpable conduct, by criticising scholasticism, the Holy Father, or by refusing obedience to ecclesiastical authority in any of its depositaries; and towards those who show a love of novelty in history, archaeology, biblical exegesis, and finally towards those who neglect the sacred sciences or appear to prefer to them the profane. In all this question of studies, Venerable Brethren, you cannot be too watchful or too constant, but most of all in the choice of professors, for as a rule the students are modelled after the pattern of their masters. Strong in the consciousness of your duty, act always prudently but vigorously.

49. Equal diligence and severity are to be used in examining and selecting candidates for Holy Orders. Far, far from the clergy be the love of novelty! God hates the proud and the obstinate. For the future the doctorate of theology and canon law must never be conferred on anybody who has not made the regular course of scholastic philosophy; if conferred it shall be held as null and void. The rules laid down in 1896 by the Sacred Congregation of Bishops and Regulars for the clerics, both secular and regular, of Italy concerning the frequenting of the Universities, We now decree to be extended to all nations. Clerics and priests inscribed in a Catholic Institute or University must not in the future follow in civil Universities those courses for which there are chairs in the Catholic Institutes to which they belong. If this has been permitted anywhere in the past, We ordain that it be not allowed for the future. Let the Bishops who form the Governing Board of such Catholic Institutes or Universities watch with all care that these Our commands be constantly observed.

III. - Episcopal Vigilance Over Publications

50. It is also the duty of the bishops to prevent writings infected with Modernism or favourable to it from being read when they have been published, and to hinder their publication when they have not. No book or paper or periodical of this kind must ever be permitted to seminarists or university students. The injury to them would be equal to that caused by immoral reading - nay, it would be greater for such writings poison Christian life at its very fount. The same decision is to be taken concerning the writings of some Catholics, who, though not badly disposed themselves but ill-instructed in theological studies and imbued with modern philosophy, strive to make this harmonize with the faith, and, as they say, to turn it to the account of the faith. The name and reputation of these authors cause them to be read without suspicion, and they are, therefore, all the more dangerous in preparing the way for Modernism.

51. To give you some more general directions, Venerable Brethren, in a matter of such moment, We bid you do everything in your power to drive out of your dioceses, even by solemn interdict, any pernicious books that may be in circulation there. The Holy See neglects no means to put down writings of this kind, but the number of them has now grown to such an extent that it is impossible to censure them all. Hence it happens that the medicine sometimes arrives too late, for the disease has taken root during the delay. We will, therefore, that the Bishops, putting aside all fear and the prudence of the flesh, despising the outcries of the wicked, gently by all means but constantly, do each his own share of this work, remembering the injunctions of Leo XIII. in the Apostolic Constitution Officiorum: Let the Ordinaries, acting in this also as Delegates of the Apostolic See, exert themselves to prescribe and to put out of reach of the faithful injurious books or other writings printed or circulated in their dioceses. In this passage the Bishops, it is true, receive a right, but they have also a duty imposed on them. Let no Bishop think that he fulfils this duty by denouncing to us one or two books, while a great many others of the same kind are being published and circulated. Nor are you to be deterred by the fact that a book has obtained the Imprimatur elsewhere, both because this may be merely simulated, and because it may have been granted through carelessness or easiness or excessive confidence in the author as may sometimes happen in religious Orders. Besides, just as the same food does not agree equally with everybody, it may happen that a book harmless in one may, on account of the different circumstances, be hurtful in another. Should a Bishop, therefore, after having taken the advice of prudent persons, deem it right to condemn any of such books in his diocese, We not only give him ample faculty to do so but We impose it upon him as a duty to do so. Of course, it is Our wish that in such action proper regard be used, and sometimes it will suffice to restrict the prohibition to the clergy; but even in such cases it will be obligatory on Catholic booksellers not to put on sale books condemned by the Bishop. And while We are on this subject of booksellers, We wish the Bishops to see to it that they do not, through desire for gain, put on sale unsound books. It is certain that in the catalogues of some of them the books of the Modernists are not unfrequently announced with no small praise. If they refuse obedience let the Bishops have no hesitation in depriving them of the title of Catholic booksellers; so too, and with more reason, if they have the title of Episcopal booksellers, and if they have that of Pontifical, let them be denounced to the Apostolic See. Finally, We remind all of the XXVI. article of the abovementioned Constitution Officiorum: All those who have obtained an apostolic faculty to read and keep forbidden books, are not thereby authorised to read books and periodicals forbidden by the local Ordinaries, unless the apostolic faculty expressly concedes permission to read and keep books condemned by anybody.

IV. - Censorship

52. But it is not enough to hinder the reading and the sale of bad books - it is also necessary to prevent them from being printed. Hence let the Bishops use the utmost severity in granting permission to print. Under the rules of the Constitution Officiorum, many publications require the authorisation of the Ordinary, and in some dioceses it has been made the custom to have a suitable number of official censors for the examination of writings. We have the highest praise for this institution, and We not only exhort, but We order that it be extended to all dioceses. In all episcopal Curias, therefore, let censors be appointed for the revision of works intended for publication, and let the censors be chosen from both ranks of the clergy - secular and regular - men of age, knowledge and prudence who will know how to follow the golden mean in their judgments. It shall be their office to examine everything which requires permission for publication according to Articles XLI. and XLII. of the above-mentioned Constitution. The Censor shall give his verdict in writing. If it be favourable, the Bishop will give the permission for publication by the word Imprimatur, which must always be preceded by the Nihil obstat and the name of the Censor. In the Curia of Rome official censors shall be appointed just as elsewhere, and the appointment of them shall appertain to the Master of the Sacred Palaces, after they have been proposed to the Cardinal Vicar and accepted by the Sovereign Pontiff. It will also be the office of the Master of the Sacred Palaces to select the censor for each writing. Permission for publication will be granted by him as well as by the Cardinal Vicar or his Vicegerent, and this permission, as above prescribed, must always be preceded by the Nihil obstat and the name of the Censor. Only on very rare and exceptional occasions, and on the prudent decision of the bishop, shall it be possible to omit mention of the Censor. The name of the Censor shall never be made known to the authors until he shall have given a favourable decision, so that he may not have to suffer annoyance either while he is engaged in the examination of a writing or in case he should deny his approval. Censors shall never be chosen from the religious orders until the opinion of the Provincial, or in Rome of the General, has been privately obtained, and the Provincial or the General must give a conscientious account of the character, knowledge and orthodoxy of the candidate. We admonish religious superiors of their solemn duty never to allow anything to be published by any of their subjects without permission from themselves and from the Ordinary. Finally We affirm and declare that the title of Censor has no value and can never be adduced to give credit to the private opinions of the person who holds it.

Priests as Editors

53. Having said this much in general, We now ordain in particular a more careful observance of Article XLII. of the above-mentioned Constitution Officiorum. It is forbidden to secular priests, without the previous consent of the Ordinary, to undertake the direction of papers or periodicals. This permission shall be withdrawn from any priest who makes a wrong use of it after having been admonished. With regard to priests who are correspondents or collaborators of periodicals, as it happens not unfrequently that they write matter infected with Modernism for their papers or periodicals, let the Bishops see to it that this is not permitted to happen, and, should they fail in this duty, let the Bishops make due provision with authority delegated by the Supreme Pontiff. Let there be, as far as this is possible, a special Censor for newspapers and periodicals written by Catholics. It shall be his office to read in due time each number after it has been published, and if he find anything dangerous in it let him order that it be corrected. The Bishop shall have the same right even when the Censor has seen nothing objectionable in a publication.

V. - Congresses

54. We have already mentioned congresses and public gatherings as among the means used by the Modernists to propagate and defend their opinions. In the future Bishops shall not permit Congresses of priests except on very rare occasions. When they do permit them it shall only be on condition that matters appertaining to the Bishops or the Apostolic See be not treated in them, and that no motions or postulates be allowed that would imply a usurpation of sacred authority, and that no mention be made in them of Modernism, presbyterianism, or laicism. At Congresses of this kind, which can only be held after permission in writing has been obtained in due time and for each case, it shall not be lawful for priests of other dioceses to take part without the written permission of their Ordinary. Further no priest must lose sight of the solemn recommendation of Leo XIII.: Let priests hold as sacred the authority of their pastors, let them take it for certain that the sacerdotal ministry, if not exercised under the guidance of the Bishops, can never be either holy, or very fruitful or respectable (Lett. Encyc. Nobilissima Gallorum, 10 Feb., 1884).

VI - Diocesan Watch Committees

55. But of what avail, Venerable Brethren, will be all Our commands and prescriptions if they be not dutifully and firmly carried out? And, in order that this may be done, it has seemed expedient to Us to extend to all dioceses the regulations laid down with great wisdom many years ago by the Bishops of Umbria for theirs.

"In order," they say, "to extirpate the errors already propagated and to prevent their further diffusion, and to remove those teachers of impiety through whom the pernicious effects of such dif fusion are being perpetuated, this sacred Assembly, following the example of St. Charles Borromeo, has decided to establish in each of the dioceses a Council consisting of approved members of both branches of the clergy, which shall be charged the task of noting the existence of errors and the devices by which new ones are introduced and propagated, and to inform the Bishop of the whole so that he may take counsel with them as to the best means for nipping the evil in the bud and preventing it spreading for the ruin of souls or, worse still, gaining strength and growth" (Acts of the Congress of the Bishops of Umbria, Nov. 1849, tit 2, art. 6). We decree, therefore, that in every diocese a council of this kind, which We are pleased to name "the Council of Vigilance," be instituted without delay. The priests called to form part in it shall be chosen somewhat after the manner above prescribed for the Censors, and they shall meet every two months on an appointed day under the presidency of the Bishop. They shall be bound to secrecy as to their deliberations and decisions, and their function shall be as follows: They shall watch most carefully for every trace and sign of Modernism both in publications and in teaching, and, to preserve from it the clergy and the young, they shall take all prudent, prompt and efficacious measures. Let them combat novelties of words remembering the admonitions of Leo XIII. (Instruct. S.C. NN. EE. EE., 27 Jan., 1902): It is impossible to approve in Catholic publications of a style inspired by unsound novelty which seems to deride the piety of the faithful and dwells on the introduction of a new order of Christian life, on new directions of the Church, on new aspirations of the modern soul, on a new vocation of the clergy, on a new Christian civilisation. Language of this kind is not to be tolerated either in books or from chairs of learning. The Councils must not neglect the books treating of the pious traditions of different places or of sacred relics. Let them not permit such questions to be discussed in periodicals destined to stimulate piety, neither with expressions savouring of mockery or contempt, nor by dogmatic pronouncements, especially when, as is often the case, what is stated as a certainty either does not pass the limits of probability or is merely based on prejudiced opinion. Concerning sacred relics, let this be the rule: When Bishops, who alone are judges in such matters, know for certain the a relic is not genuine, let them remove it at once from the veneration of the faithful; if the authentications of a relic happen to have been lost through civil disturbances, or in any other way, let it not be exposed for public veneration until the Bishop has verified it. The argument of prescription or well-founded presumption is to have weight only when devotion to a relic is commendable by reason of its antiquity, according to the sense of the Decree issued in 1896 by the Congregation of Indulgences and Sacred Relics: Ancient relics are to retain the veneration they have always enjoyed except when in individual instances there are clear arguments that they are false or suppositions. In passing judgment on pious traditions be it always borne in mind that in this matter the Church uses the greatest prudence, and that she does not allow traditions of this kind to be narrated in books except with the utmost caution and with the insertion of the declaration imposed by Urban VIII, and even then she does not guarantee the truth of the fact narrated; she simply does but forbid belief in things for which human arguments are not wanting. On this matter the Sacred Congregation of Rites, thirty years ago, decreed as follows: These apparitions and revelations have neither been approved nor condemned by the Holy See, which has simply allowed that they be believed on purely human faith, on the tradition which they relate, corroborated by testimonies and documents worthy of credence (Decree, May 2, 1877). Anybody who follows this rule has no cause for fear. For the devotion based on any apparition, in as far as it regards the fact itself, that is to say in as far as it is relative, always implies the hypothesis of the truth of the fact; while in as far as it is absolute, it must always be based on the truth, seeing that its object is the persons of the saints who are honoured. The same is true of relics. Finally, We entrust to the Councils of Vigilance the duty of overlooking assiduously and diligently social institutions as well as writings on social questions so that they may harbour no trace of Modernism, but obey the prescriptions of the Roman Pontiffs.

VII - Triennial Returns

56. Lest what We have laid down thus far should fall into oblivion, We will and ordain that the Bishops of all dioceses, a year after the publication of these letters and every three years thenceforward, furnish the Holy See with a diligent and sworn report on all the prescriptions contained in them, and on the doctrines that find currency among the clergy, and especially in the seminaries and other Catholic institutions, and We impose the like obligation on the Generals of Religious Orders with regard to those under them.

57. This, Venerable Brethren, is what we have thought it our duty to write to you for the salvation of all who believe. The adversaries of the Church will doubtless abuse what we have said to refurbish the old calumny by which we are traduced as the enemy of science and of the progress of humanity. In order to oppose a new answer to such accusations, which the history of the Christian religion refutes by never failing arguments, it is Our intention to establish and develop by every means in our power a special Institute in which, through the co-operation of those Catholics who are most eminent for their learning, the progress of science and other realms of knowledge may be promoted under the guidance and teaching of Catholic truth. God grant that we may happily realise our design with the ready assistance of all those who bear a sincere love for the Church of Christ. But of this we will speak on another occasion.

58. Meanwhile, Venerable Brethren, fully confident in your zeal and work, we beseech for you with our whole heart and soul the abundance of heavenly light, so that in the midst of this great perturbation of men's minds from the insidious invasions of error from every side, you may see clearly what you ought to do and may perform the task with all your strength and courage. May Jesus Christ, the author and finisher of our faith, be with you by His power; and may the Immaculate Virgin, the destroyer of all heresies, be with you by her prayers and aid. And We, as a pledge of Our affection and of divine assistance in adversity, grant most affectionately and with all Our heart to you, your clergy and people the Apostolic Benediction.

Given at St. Peter's, Rome, on the 8th day of September, 1907, the fifth year of our Pontificate.

PIUS X

- Fr. Hesse may he rest in peace

2006-02-22T22:31:00.000-06:00

Father Gregory Hesse, RIP
Father Gregory Hesse died January 25. His death was brought on by complications due to diabetes, and he received last rites from a priest of the Society of St. Pius X.

Father Gregory Hesse, S.T.D., J.C.D. was ordained in 1981 in St. Peter's Basilica. He held doctorates in both Thomistic theology and Canon Law. From 1986-88 he served as Secretery to Cardinal Stickler at the Vatican. Since 1991, he worked in Austria, Germany and the United States giving lectures and producing theological articles that appeared in Catholic Family News, The Fatima Crusader and other journals.

He was a contributor to the book The Devil's Final Battle and appeared in the 2004 Fatima documentary Heaven's Key to Peace. An outspoken critic of Vatican II and the post-conciliar revolution, Father Hesse is remembered as a strong voice for the Latin Tridentine Mass and the Traditional Catholic Faith.

Please remember to pray for the soul of Father Hesse in your Masses, rosaries and prayers.

Requiescant in pace

- A&E Responds to the RCADL Lawsuit with Motions to Dismiss

2006-02-04T10:52:00.000-06:00

A&E has filed a motion to dismiss the case brought against them by the RCADL with claims that Walter Viola, its founder does not represent the Roman Catholic Church or its faithful and that this lawsuit is religious in nature and can not be heard by a Federal Court. Apparantly A&E never heard of the Scopes Trial. The RCADL is also taking the position that the RCADL needs approval by a majority of Catholics. If this is correct then so does the NAACP and the ADL who purport to represent the majority of African Amercians and American Jews.

In short their attempts to dismiss are weak but were expected. The response is due my February 26, 2006.

Walter Viola being an accountant and not an attorney is looking for support from the Catholic faithful who are attorneys and has not received any support to date.

Come on folks lets show some support for Walter!

Traditional Joe

- RCADL Strikes first blow against "Beyond the DaVinci Code"

2006-02-04T10:49:00.000-06:00

Traditional Catholics File Lawsuit Against A&E

www.RemnantNewspaper.com Press Release
Contact: Walter Viola

Roman Catholic Anti Defamation League
Pittsburgh, Pennsylvania 15235
(412) 780-7784

For Immediate Release

PRESS RELEASE

Contact: Walter Viola, Director: (412) 780-7784

Lawsuit filed on Federal District Court of Western Pennsylvania

Viola v A&E Television Network

(Case # CV-05-1788)

Walter Viola, Founder of the Roman Catholic Anti Defamation League (RCADL) has filed a lawsuit in the Federal Courts on December 29, 2005 against A&E Television Network and Michael Dell, Chairman of the Board for the airing on the History Channel a program titled “Beyond the DaVinci Code”.

Walter Viola is contending that A&E intentionally sought out biased and fringe groups to portray the Roman Catholic Church and its founder Christ the King in such a way as to defame both the Church and Christ, all the while trying to hide behind the 1st and 5th amendment. The damages in the complaint were set for $15 million dollars to be paid to Catholic Charities.

The RCADL was formed on December 25, 2005, as a non-profit organization to combat any and all groups that continue to use the media and communication outlets in order to defame the Roman Catholic Church.

The RCADL has chapters in Illinois, Pennsylvania and Florida and is seeking additional chapters in other states along with legal assistance from Roman Catholics with legal experience that would be willing to assist the league in combating what the RCADL perceives as intentional, defamatory Catholic bashing.

The Federal Court ordered the case to Judges Amy Reynold Hays and Terrence F. McVerry on January 4, 2006.

The RCADL website (www.RCADL.org) is currently under construction, but is expected to be up and running by the end of January, 2006.

For a copy of the legal complaint or other additional information, please call Walter Viola at 412.780.7784 or email at wviola@adelphia.net or wviola@rcadl.org

- The Remnant Newspaper

2006-01-08T14:27:00.000-06:00

For all Traditional Roman Catholics, the Remnant should be part of your monthly reading. It provides the truth as to what is really happening inside and outside the Catholic Church. To order a subscription here is the information.

Website ( if you want to order on-line ):

http://www.remnantnewspaper.com

If by Mail:
The Remnant Newspaper
P.O. Box 1117
Forest Lake, MN 55025
Phone (651) 204-0145
FAX (651) 204-6421

- ON PAPALOTRY

2006-01-08T13:45:00.000-06:00

by Dr. William Marra

Editor's note: This is edited transcript of a portion of the speech “Alternative to Schism” given at the Roman Forum Conference in August, 1995. In this presentation, Dr. Marra presents a clarification that will help Catholics to think critically and correctly, when confusing and contradictory statements emanate from even the highest authorities in the Church.

Belief and Obedience

My great teacher, Dietrich von Hildebrande wrote four outstanding books on the present crisis in the Church. Recently, his latest book, The Charitable Anathema was published. I wish we could mail a copy to Rome. A chapter in this book contains one of the most important lectures he ever gave to the Roman Forum. It concerns the difference between belief and obedience. He called it the critical difference. It was masterful.

The point is this: if there is a problem on a question of truth, and there’s a big dispute, and finally Rome speaks (invoking its infallible authority) and says, “This statement must be believed de fide”. Then this is the end of the dispute. Roma locuta causa finita. Rome has spoken, the case is finished. That is the end of it. Therefore, we owe assent of belief to statements of truth.

However, practical decisions of Churchmen, even the highest authorities; the Pope, bishops, priests are something quite different. We do not say, for example, that a command of a Pope or decision of a Pope to call a council is true or not. We can say that it is wise or not ... it is opportune or not. Such a decision in no way asks us to assent to its truth. It asks us to obey the command or commands that pertain to us. This is what von Hildebrande meant by difference between belief and obedience. And we Catholics are never obliged to believe that a given command, or given decision of anyone, including the Pope, is necessarily that of the Holy Ghost.

The Limits of Divine Protection

There is a kind of papalotry going around. It acts as if no matter what comes out of Rome, it must have been inspired by the Holy Ghost. This line of thinking holds, for example, that if Vatican II was called, it means that the Holy Ghost wanted to call it. But this is not necessarily the case. Convoking Vatican II was a personal decision of John XXIII. He may have thought God was telling him to call it, but who knows? He has no special charism that guarantees he would recognize such a decision as coming from the Holy Ghost with theological certitude.

We can say that the Pope has the power to call a council. We can say that the authorities in the Church can call upon the Holy Spirit to guarantee, in a very narrow set of cases, that what comes from this council is de fide. (And nothing in Vatican II was pronounced de fide, Ed.)

The glory of the Church is that it has supernatural help to define truth. It has supernatural help to guarantee that its sacraments are efficacious and so on. But who said that the decision to call the council was protected by the Holy Ghost?

Some Clarifications

Let’s look at certain practical decisions of any Pope.

A Pope could command the suppression of a religious order. That happened a few centuries ago, the Pope suppressed the Jesuits. He was a little premature, I think they should have waited. This type of suppression concerns obedience, not belief.

For all practical purposes, Paul VI suppressed the Roman rite. We have no Roman rite. Pope Paul VI thought he had the liturgical power to do this. Von Hildebrande called it the greatest blunder of Paul VI’s Pontificate. So to suppress a religious order, to suppress a rite, to name a bishop is a matter of obedience, not belief, and it is not protected by the Holy Ghost.

We have 2,600 bishops in the Church. Does that mean the Holy Ghost picked all of those? That is blasphemy, friends. Do you want to blame the Holy Ghost for Archbishop Weakland?

As already mentioned, to call a council is a practical decision of the Pope. A person may piously believe that God inspired it. But no one can say that this is an object of faith.

Also, we must not believe that whoever becomes Pope is the man God wants to be Pope. This is a play on words that “this is the will of God.”

Every theologian has always understood there are two senses to the will of God. The positive will of God and the permissive will of God.

Now, we know that God positively wants holy people in the Church ... “this is the will of God, your sanctification”. But when evil is done, this is through the permissive will of God. It is not something that God directly wills, but something that He permits when men exercise their free will.

Before any conclave which elects a Pope, the electors are supposed to pray for guidance by the Holy Spirit. Now, if they are truly men of God, and they really pray, it is to be expected that the Holy Spirit will give them the right choice. But if they’re willful, ambitious, carnal men, and they are not truly opening themselves to inspiration, an unworthy candidate of their own choosing may be the result. That doesn’t mean that the man elected ceases to be Pope. That doesn’t mean that he loses the protection of the Holy Spirit when he teaches faith and morals. But it could be that this Pope will end up to be a disaster.

Now how do I know this? Well, not because I know that any of the modern Popes have been a disaster, this is too controversial. But in Church history, there are many instances of disastrous Pontificates.

We Learn From History

Dr. John Rao is a good friend of mine. He is a professor of Church History. He is very unhappy with the so-called conservative people who, when they do their doctor’s degree in history, they will document all of the disastrous decisions of the past Popes. They will write about all the disastrous things that happened. But when it comes to the present situation, they’re mum. They believe that everything must be right. But if everything must be right and perfect in present Pontificates, then why do they write their doctoral dissertation on the disasters of Pope Honorius, Pope Liberius, Pope Alexander VI or anyone else?

So, Rao insists that we learn from history, and that in no way can we say “ ‘X’ was elected Pope therefore that is the will of God”. No, it may be either the positive will of God or merely the permissive will of God. But it could be that the man selected to be Pope may be the worst candidate for the office.

It is as if God says, “you carnal electors and you carnal people in the Church who did not pray enough will get what you deserve.” The Papacy is still protected, and will never teach with its infallible authority something as true that is false, but everything else is up for grabs. The given Pope might do every type of abomination ... his personal life might be a disaster, he might be self-willed, and so on. It could be that he is a horrible person.

He can also be a disaster for the faith even if he is a good person.

The Papacy is not protected from such a calamity. And this is a point on which we ought to have a real dialogue with the so-called conservatives.

- ROMAN CATHOLIC DAILY MISSAL 1962

2006-01-02T12:11:00.000-06:00

If you would like to purchase the Roman Catholic Daily Missal please send me an email with you name, address and contact information and Traditional Joe will procure you a missal at the discounted price.

- LOCATIONS OF THE TRADITIONAL LATIN MASS

2005-12-29T19:20:00.000-06:00

OFFICIAL
TRADITIONAL CATHOLIC
DIRECTORY

Listing All Traditional Latin Masses
and Traditional Resources
for the United States and Canada

11th Annual Edition (2006)
Complied by
Fr. M.E. Morrison
MASS SITES IN THE UNITED STATES
By State, in ZIP-Code Order

The following are Mass locations, not mailing addresses.
Please do not send unsolicited mail to these addresses.

Massachusetts (01000-02799)

Our Lady of Guadalupe-Sacred Heart Church
435 E St., Holyoke, MA 01040, www.latinmass.org/holyyoke.html
No celebrant announced, (413) 532-4282, ndps@mediaone.net
Diocese, 1st SU 2 pm

Immaculate Heart of Mary Chapel
St. Benedict Center, 282 Still River Rd., Still River, MA 01467
No celebrant announced, (978) 456-8296, fax (978) 456-9052
Diocese, SU 7:30 & 9 am, M-SA 7:30 am, Holydays

St. Benedict Abbey
252 Still River Rd., Still River, MA 01467
No celebrant announced, (978) 456-8296, fax 456-9052
Diocese, SU 7:30 & 9 am, M-SA 7:30 am

St. Ann's House Convent Chapel
254 Still River Rd., Still River, MA 01467
No celebrant announced, (978) 456-8017, www.stbenedict.com
Diocese, SU 7:30 & 9 am, M-F 8:30 am, SA 6:30 & 8:30 am

Most Holy Trinity Roman Catholic Mission
Hampton Inn, 224 Winthrop Ave. (Rt. 114), Lawrence, MA 01843
Fr. Peter Lemay, (508) 778-5532
Independent, SU 10 am

St. Butolph Chapel
1 Walpole St. Unit 3, Norwood, MA 02062
No celebrant announced, (508) 643-3199
SSPX, 3:30 pm, except 3rd Sunday 6:30 pm

Holy Trinity Church
140 Shawmut Ave., Boston, MA 02118
Fr. Hugh O'Regan, (617) 426 6142, www.holytrinitygerman.org
Diocese, SU 12 noon

Mass Site
Embassy Suites, 207 Porter St., Boston, MA 02128, www.geocities.com/lscmri
Fr. Benedict Hughes, CMRI, (617) 561-4013, lscmri@yahoo.com
CMRI, 1st SU 9:30 am

St. Roger & St. Mary Chapel
95 Rockland St., W. Roxbury, MA 02132
Fr. John Peek, (617)327-4536
Independent, SU 9 & 11 am, M-SA varies

Our Lady of Grace Chapel
Route 137 (at Rt. 28), South Chatham, MA 02659
Fr. Richard Neilson, (508) 945-0677
Diocese, SU & Holydays 1 pm

Rhode Island (02800-02999)

Regina Angelorum House
28 Greenwood Ave., Coventry, RI 02816
No celebrant announced, (401) 821-1686
Independent, no schedule announced

Holy Name of Jesus Church
99 Camp St., Providence, RI 02906, members.cox.net/holynamechurch
Fr. Kevin Fisette, fax (401) 272-4616, theholyname@cox.net
Diocese, SU 11 am, Holydays 7 pm

New Hampshire (03000-03899)

St. Francis Xavier Cabrini Chapel
North Salem Village, Suite 204, Rt. 111, Salem, NH 03079
No celebrant announced, (603) 566-5881
SSPX, 1st/2nd/4th/5th SU 1 pm, 3rd SU 4 pm

Immaculate Conception Roman Catholic Church
500 Morrill St., Gilford, NH 03249
Frs. Richard McDonough, (603) 524-9499
Independent, SU 7 & 10 am, M-SA 8 am

St. Anne Chapel
Ellsworth Hill Rd., Wentworth, NH 03282
Fr. Christy D'Cruz, (603) 764-5218, 764-9268
Independent, 1st/2nd/4th/5th SU 9:30 am, 3rd SU 1 pm

Notre Dame des Nieges (Our Lady of the Snows) Chapel
North Shore Rd., Granite Lake, Munsonville, NH 03457
No celebrant announced, (603) 847-3361, 847-3362
Independent, 3rd SU 1 pm (every SU July & August)

Immaculate Heart of Mary Chapel (at St. Benedict Center)
95 Martin Rd., Richmond, NH 03470, www.catholicism.org
Fr. Michael Jarecki, (603) 239-6485, fax 239-4502
Independent, SU 7:30 & 10:15 am, Holydays, M-SA 7:30 am

St. Pius X Chapel
Errol, NH 03579
No celebrant announced
Independent, no schedule announced

Mass Site
447 Bradford Rd., Newport, NH 03773
No celebrant announced, (603) 863-5851
Independent, periodically

Maine (03900-04999)

Christ The King Chapel
26 Village St., Lisbon, ME 04250, information@christthekingmaine.com
(207) 353-6804, www.christthekingmaine.com
Independent, SU 10 am (except 2nd SU), M-SA 8 am

Immaculate Conception Cathedral Chapel
307 Congress St., Portland, ME 04101
Fr. James Nadeau, (207) 773-7746, fax 879-5547
Diocese, SU 12 noon , Holydays 5:15 pm

St. Athanasius Priory Chapel
33 Oak Street, Guilford, ME 04443
Fr. Bryan Clayton, SVM-OSJ, (207) 876-3420, www.sosj.org
Independent, SA&SU 8:30 am, M-F 4 pm

St. Patrick Church
Pond Rd., Newcastle, ME 04553
Fr. Stephen Mulkern, (207) 563-3240
Diocese, 2nd SU 12:30 pm

Vermont (05000-05999)

None.

Connecticut (06000-06900)

St. Lawrence Mission
1001 Foster St. Ext., S. Windsor, CT 06074
Fr. John Pfeiffer, (860) 644-5799
SSPX, SU 3:45 pm

Our Lady of Sorrows Church
71 New Park Ave., Hartford, CT 06106
Fr. Roman Callahan, (860) 233-4424, www.latinmass.org/ols.html
Diocese, Last SU 4 pm

Our Lady of the Rosary Church
15 Pepper St., Monroe, CT 06468
Bp. Robert McKenna, OP, (203) 261-8290
Independent (Traditional Dominican Rite), SU 10 am, M-SA 7 am

Our Lady of Sorrows Chapel
378 Spring St., Orange, CT 06477
Fr. Bernard Champagne, (203) 795-5076, frbrnard@optonline.net
Independent, SU-SA 9 am & 7 pm (TH only 9 am)

(Old) St. Bridget of Kildare Church
75 N. Moodus-Leesville Rd., Moodus, CT 06469
Fr. Gregoire Fluet, (860) 873-8623, gfluet1943@aol.com
Diocese, SU 12 noon, Holydays vary

Ave Maria House
11 Clay St., New Haven, CT 06513
No celebrant announced
Independent, irregular

Sacred Heart Church
74 Liberty St., New Haven, CT 06519
Frs. R. Newman & J. Richardson, SC, (203) 562-7592
Diocese, SU 2 pm (High semimonthly), Holydays 6 pm

Sts. Cyril & Methodius Church
79 Church St., Bridgeport, CT 06608, (203) 333-7003
Msgr. Joseph Pekar
Diocese, SU 10:15 am (High)

St. Ignatius Retreat House
209 Tackora Trl., Ridgefield, CT 06877
Fr. Gerardo Zendejas, (203) 431-0201
SSPX, SU 7:15 & 9 am, Holydays 7:30 am & 7:30 pm, M-SA 7:15 am

Sacred Heart Church
37 Schuyler Ave., Stamford, CT 06902
Frs. Sherman Gray & John Pikulski, (203) 324-9544
Diocese, 1st SU 5 pm

St. Mary Parish
566 Elm St., Stamford, CT 06902
No celebrant announced
Diocese, SU 11:30 am

New Jersey (07000-08999)

St. Anthony of Padua Mission
VFW Hall, 45 Plymouth Rd., Fairfield, NJ 07004
Fr. Gonzalez, (203) 431-0201, www.latin-mass.net
SSPX, SU 10 am

Holy Rosary Church
344 6th St., Jersey City, NJ 07302
Fr. Kenneth Baker, (201) 795-0120, fax 610-1389
Diocese, SU 12:30 pm, Holydays 8 pm

Our Lady of Fatima Chapel
32 W. Franklin Ave., Pequannock, NJ 07440
Frs. A. de Boisse & Fisher, FSSP, (973) 694-6727 (& fax)
Diocese, SU 7, 9, 11 am & 5 pm, M-SA varies

Our Lady of Fatima Chapel
57 Wickapecko Dr., Ocean Township, NJ 07712
Fr. Francis Clifford, (973) 325-9625
Independent, SU 8 am, Holy Days, 1st F/SA

St. Catherine Church
5 Shore Acres Ave., Middletown, NJ 07748, www.stcathek.org
Fr. D. Hesko, (732) 787-1318, fax 787-6139, jgilligan@prodigy.net
Diocese, SU 9 am (1st SU High), Holydays

Mater Ecclesiae Church
261 Cross Keys Rd., Berlin, NJ 08009, www.materecclesiae.org
Fr. Pasley, (856) 753-3408, fax 753-2671, info@materecclesiae.org
Diocese, SU 9 & 11:30 (High), M-SA varies

St. Mary the Virgin Chapel
1520 S. Delaware St., Paulsboro, NJ 08066
Bp. John Hesson, OSB, (856) 931-1962
Independent, SU 9 am, Holydays 7 pm

Our Lady of Fatima Shrine
507 Main St., Corbin City, NJ 08270
Fr. Henry Lovett, (609) 628-2159
Independent, SU 10:30 am

Blessed Sacrament Shrine Chapel
52 W. Somerset St., Raritan, NJ 08869
Msgr. John Doran, (973) 722-1489
Diocese, 4th SU 11 am

New York (10000-14900)

St. Agnes Church Chapel
143 E. 43rd St., New York, NY 10017
(212) 682-5722
Diocese, no schedule announced

St. Christopher Mission Chapel
Soldiers' Club, 283 Lexington Ave., 2nd Fl., New York, NY 10016
Fr. Zendejas, (212) 420-7269
SSPX, SU 1:30 pm

Our Lady of Mt. Carmel Shrine Church
448 E. 116th St., New York, NY 10029
Fr. Joseph Collins, (518) 828-0342
Diocese, SU

Holy Family Chapel
366 Watchogue Rd., Staten Island, NY 10314
No celebrant announced, (718) 761-6663
Diocese, 2nd SU 8 am (High)

St. Benedict Church
2969 Otis Ave., Bronx, NY 10465
No celebrant announced
Diocese, 1st SU 5 pm

Immaculate Conception Church
199 N. Broadway, Sleepy Hollow, NY 10561
Fr. Louis Mazza, (914) 277-3368, uvwestchester@verizon.net
Diocese, SU 3 pm, Holydays

Sacred Heart Church
229 Willet Ave., Port Chester, NY 10573
Fr. Peter Gelsomino, (914) 939-1497
Diocese, SU 8:30 am

Our Lady of Peace Church
522 Carroll St., Brooklyn, NY 11215
Msgr. James Asip, (718) 836-0804
Diocese, SU 12:30 pm

St. John Cemetery
Middle Village, NY 11379
No celebrant announced
Diocese, 2nd/4th SU 9 am

St. Pius X Residence Chapel
1220 Front St., Uniondale, NY 11553
Fr. James Pereda
Diocese, SU 11 am

Ave Maria Chapel
210 Maple Ave., Westbury, NY 11590, www.latinmass-ctm.org
No celebrant announced, (516) 333-6470, fax 333-7535
Independent, SU & Holydays 9, 1st SA 10 am

St. Michael the Archangel Church
900 Horseblock Rd., Long Island, Farmingville, NY 11738
Fr. John Pfeiffer, (631) 736-6515
SSPX, SU 7 & 9:30 am, 1st F/SA 6 pm

St. Pius V Church
8 Pond Place, Oyster Bay Cove, NY 11771
Bp. Clarence Kelly, (516) 922-5430
SSPV, SU 7:30 & 10 am, Holydays 8 am & 8 pm, 1st F 8 pm

St. Pius V School
Oyster Bay Cove, NY 11771
Bp. Clarence Kelly, (631) 351-0116
SSPV, M-F 11:20 am

Mary Immaculate Roman Catholic Chapel
Lindenhurst, NY 11757, www.maryimmaculatechapel.com
Fr. Dennis McCormack, SI, (631) 225-6524, micmsg@aol.com
Independent, SU 9 & 11 am

St. Joseph Chapel
14 Chapman Blvd., E. Moriches, NY 11940
Fr. John Murphy, (631) 874-4090
Independent, SU 9 am (summer), 10 am (winter), M-SA 7:30 am

St. Michael Chapel & Shrine
507 Rt. 9W, Glenmont, NY 12077
Frs. Joseph Collins, (518) 462-2016
Independent, SU 10 am

St. Peter Church
2310 5th Ave., Troy, NY 12180
Fr. McNerney, (518) 272-2750
Diocese, 1st SU 12:30 pm, 2nd/3rd/4th/5th SU 12 noon

St. Joseph Novitiate
Hearts Content Rd., Round Top, NY 12473
Bp. Clarence Kelly, (518) 622-9833
SSPV, SU 8 & 10 am, M-SA 7 am

Sacred Heart/Our Lady of Mt. Carmel Shrine
442 Fairview Ave., Hudson, NY 12534
No celebrant announced, (518) 828-8775,fredb@valstar.net
Independent, SU & Holydays 9 am

St. Joseph Church
9 Lafayette Pl., Poughkeepsie, NY 12601
No celebrant announced, (914) 452-2333. fax 452-6686
Diocese, SU 12 noon

North American Martyrs Chapel
100 Boulevard St., Glens Falls, NY 12801
Fr. Philip Pazat, (518) 747-4101, 632-5679
SSPX, SU 5 pm

St. Mary Church
Rt. 11, Brushton, NY 12916
Fr. Albert Salmon, (518) 529-7433
Diocese, SU (1st High) 9:30 am

St. Nicholas Chapel
Rt. 1, Box 258, Constable, NY 12926
Fr. Michael Jarecki, (603) 239-4420
Independent, no schedule announced

St. Mary Church
178 W. 2nd St., Oswego, NY 13126
Fr. Stephen Wirkes, (313) 343 2160
Diocese, SU 5 pm

St. Stephen Church
305 N. Gedes St., Syracuse, NY 13204
Fr. J. Nicholson, (315) 422-5224
Diocese, SU 11 am (High), Holydays vary

Blessed Virgin Mary, Mother of God Church
450 Wilkinson St., Syracuse, NY 13204
Fr. John Pfeiffer, (315) 422-8127, 696-8802, fax 422-8127
SSPX, SU 7:30 & 10 am, F 11:30 am

Our Lady of Lourdes Church Mother Seton Chapel
2 Barton Ave., Utica, NY 13501
Fr. Ralph Federico, (315) 724-3155
Diocese, SU 9:30 am

St. Thomas More Church
738 Roberts St., Utica, NY 13502
No celebrant announced, (315) 733-9449
SSPV, no schedule announced

St. Therese Chapel
68 County Route 55, Potsdam, NY 13676
No celebrant announced, (315) 328-4040
SSPX, SU 9 am, SA 8 am

St. Athanasius Church
406 Shady Dr., Endwell, NY 13760
Fr. Philippe Pazat, (607) 785-0290
SSPX, SU 4 pm

St. John the Evangelist Church (formerly St. Joseph's Church)
1263 Vestal Ave., Binghamton, NY 13903
Fr. Mikalajunas
Diocese, SU 8:30 am

St. Anthony of Padua Church
160 Court St., Buffalo, NY 14202
Fr. Secondo Casarotto, C.S., (716) 854-2563, fax 785-0290
Diocese, SU 9 am, Holydays 7:30 pm

Our Lady of the Rosary Church
231 McKinley Parkway, Buffalo, NY 14220
No celebrant announced, (716) 823-7176, 753-7611
SSPX, SU 10 am

Our Lady Help of Christians Church
4125 Union Rd., Cheektowaga, NY 14225
Fr. Richard Jesionowski, (716) 634-3420
Diocese, SU 1:30 pm, Holydays vary

Holy Name of Mary Church
588 Winton Rd. N., Rochester, NY 14610
No celebrant announced, (716) 381-5253
SSPV, 1st SU 6:30 pm, 2nd/3rd SU 3 pm, 5th SU 1:30 pm

St. John the Evangelist
2400 Ridge Rd. W. 14626, Rochester, NY 14616
No celebrant announced
Diocese, SU 9 am

St. Francis of Assisi Chapel
3376 Mt. Read Blvd., Rochester, NY 14616
Bp. Louis Vezelis, OFM, (716) 621-1122
Independent, no schedule announced

St. Stanislaus Church
1124 Hudson St., Rochester, NY 14621
Fr. Dennis Bonsignore, (716) 467-3068
Diocese, SU 1:30 pm, Holydays vary

Pennsylvania (15000-19600)

Sts. Peter & Paul Roman Catholic Chapel
129 S. Beaver St., York, PA 17403
No celebrant announced, (717) 792-2789, www.saintspeterandpaulrcm.com
Independent, SU/SA, 9 am, M-F & Holydays 6 pm

Our Lady of Fatima Church
175 McMichael Rd., Carnegie, PA 15106
(412) 276-2558, 295-9372, fax 256-1948
SSPX, SU 7:30 & 10 am (Cantata), 1st F, 7 pm, SA 6 pm

St. Boniface (Holy Wisdom) Church
2208 East St., Pittsburgh, PA 15212, www.pittsburghlatinmass.org
Fr. Kenneth Meyers, (724) 846-4899
Diocese, SU 8 & 11 am, 1st F/Holydays 7 pm, 1st SA 9 am

St. Joseph the Protector Chapel
928 St. Clair Way, Greensburg, PA 15601
(724) 837-8253, anglerscane@aol.com
Independent, SU 4 pm

St. Michael the Archangel Chapel
Greensburg, PA 15601
Fr. L. Bealko, (724) 265-6322, stmichaelarchangel@comcast.net
Independent, SU 10 am

St. Bernadette Church
222 Renner St., Saegertown, PA 16433
Fr. Kenneth Meyers, (724) 659-4664
Diocese, SU 11:30 am, Holydays 5:30 pm

St. Casimir Church
629 Hess Ave., Erie, PA 16503
No celebrant announced, (814) 459-7361
Diocese, SU 11 am, Holydays vary

St. Michael Mission
6366 W. Lake Rd., Erie, PA 16505
Fr. Helmuts Libietis, (814) 835 6748
SSPX, SU 5 pm

St. Patrick Cathedral - St. Lawrence Chapel
110 State St., Harrisburg, PA 17101, www.stpatrickcathedral.com
Fr. Joseph Poisson, FSSP, (717) 232-2169
Diocese, SU 10 am, Holydays 7 pm

Visitation Church
1614 W. Southern Ave., S. Williamsport, PA 17702
Fr. Greenwell, (717) 322-0216, 322-6175
SSPV, 1st/5th SU 6 pm, 3rd SU 5 pm

Holy Nativity Church
423 W. Moorestown Rd., Rt. 512, Nazareth, PA 18064
No celebrant announced, (570) 992-2341, 322-6175
SSPV, 1st/2nd/4th/5th SU

St. Roch Church
1141 Verona Ave., Pen Argyl, PA 18072
Msgr. Moss, (610) 863-9055, fax (610) 863-5971, msgrm@ptd.net
Diocese, SU 9:20 am

St. Stanislaus Church
8th & Carson Sts., Hazelton, PA 18201, tripod.com/latinmass
Fr. Louis Garbacik, (570) 454-0662, padre@ccomm.com
Diocese, 2nd SU, 12 noon

Mass Site
W. Hazelton, PA 18202
Fr. James McGilloway, CMRI, (330) 784-8025
CMRI, no schedule announced

St. Gregory Academy Chapel
Griffin Rd., Elmhurst, PA 18416
Fr. Mario Portella, FSSP, (570) 842-8112, fax 842-6713
Diocese, SU & Holydays 10 am, M-SA varies

Santa Maria Chapel
Route 434, Shohola Rd., Rowland, PA 18457
No celebrant announced
Diocese, SU 10:30 am

St. Michael Church
1703 Jackson St., Scranton, PA 18504, stmikael@epix.net
Frs. Gismondi & Magiera, FSSP, (570) 961-1205, fax 961-2284
Diocese, SU 8 (Cantata) & 10:15 am, M-SA varies

Child Jesus Chapel
62 Broad St., Pittston, PA 18640
Fr. Gonzalez, (570) 825-7233, 655-4734
SSPX, 1st-3rd SU 4:30 pm, 4th-5th SU 10 am

Holy Rosary Church
363 Park Ave., Wilkes-Barre, PA 18702
Fr. Carl Gismondi, FSSP, (570) 961-1205, stge40@hotmail.com
Diocese, SU 8 am

St. Jude Church
1402 E. 10th St., Eddystone, PA 19022
Fr. Gonzalez, (610) 872-5384
SSPX, SU 8 & 10 am, SA 5:30 pm, 1st F 7:30 pm, 1st SA 9 am

Our Lady of Consolation Church
7051 Tulip St., Philadelphia, PA 19135
Frs. Burke, Daniel Kehoe & Sangermano, (215) 333-0442
Diocese, SU 2 pm (occasionally High)

Our Lady of Mt. Carmel Church
406 Fairfield Rd., Plymouth, PA 19462
Fr. Charles Sangermano et al., (610) 275 0958
Diocese, SU 11:30 am

Delaware (19700-19999)

St. Patrick Church
1414 King St., Wilmington, DE 19801
Fr. Roberto Balducelli, (302) 652-0743
Diocese, 2nd/4th/5th SU 10 am

Holy Cross Church
631 S. State St., Dover, DE 19901
Fr. Michael Darcy 302 674-5787
Diocese, 3rd SU 3 pm

District of Columbia (20000-20500)

St. Mary Mother of God (Old St. Mary) Church - Immaculate Medal Shrine
727 5th St. N.W., Washington, DC 20001
Msgr. K.B. Smith & Fr. Charles Pope, (202) 289-7770, 289-7771, fax 408-1989
Diocese, SU 9 am, 2nd SU (Sept.-June) also 5 pm, Holydays varies, 1st SA 9 am

Maryland (20600-21900)

St. Francis de Sales Church
7185 Benedict Ave., Benedict, MD 20612
Fr. Saverio Vitturino, (301) 274-3416, francben@bellatlantic.net
Diocese, SU 11 am

St. Mary Church
Barnesville, MD 20838
No celebrant announced, (301) 972-8660, fax 428-8464
Diocese, 3rd SU

Our Lady Queen of Poland-St. Kolbe-(Old) St. John Evangelist
9700 Rosensteel Ave., Silver Spring, MD 20910,
Fr. V. Ridgton, (301) 301 589-1857, latinmasscongreg@aol.com
Diocese, SU 7:30 am

St. Alphonsus Shrine
114 Saratoga St., Baltimore, MD 21201
Msgr. Arthur Bastress, (410) 685-6090
Diocese, SU 11:30 am (1st/3rd Cantata), Holydays 7 pm

St. Hilary Church
3823 2nd St., Brooklyn, MD 21771
Fr. William Jenkins, (410) 795-4317
SSPV, 1st/2nd/3rd SU

Virginia (22000-24699)

St. Athanasius Church
9201 Leesburg Pike, Vienna, VA 22182
Fr. Ronald Ringrose, (703) 759-4555, athanasiusvienna@aol.com
Independent, SU 7, 9 & 11 am, Holydays, M-SA varies

Our Lady of Fatima Chapel
5217 Futura Ave., Richmond, VA 23231
Fr. Gary Dilley, (804) 222-3530, www.fatimachapel.org
Independent, SU 10 am, M-SA 9 am

St. Joseph Church
828 Buford Rd., Richmond VA 23235
Fr. Adrian Harmening, OSB, (804) 342-1319, www.rc.net/richmond/stjoes
Diocese, SU 8:30 am & 11 am (Cantata), Holydays, M-SA varies

St. Augustine Church
12083 Smith Neck Rd., Carrollton, VA 23314
No celebrant announced, (757) 357-5213
Independent, 3 SU per month, time varies

St. Benedict Chapel
521 McCosh Dr., Princeton Halls, Chesapeake, VA 23320
Fr. Mario Fulgenzi, OSB, (757) 543-0561, www.stbenedict-chesapeake.com
Diocese, SU 8 & 10:30 am, 1st F/Holydays 7:30 pm

Immaculate Conception Mission
Clarion Hotel, Bonnie Rd., Virginia Beach, VA 23450
(757) 426-3185
SSPX, SU 4 pm

Syon Abbey
Copper Hill, VA 24079
No celebrant announced
Independent (Traditional Benedictine), no schedule announced

West Virginia (24700-26899)

St. Anthony Retreat House
307 Alesancer St., Cedar Grove, WV 25039
Fr. Anthony Wojtus, (304) 595-1718
Independent, SU 9 am Summer, SU 10 am winter, Holydays

St. Basil Roman Catholic Church
116 Sunrise Ave., Beckley, WV 25801, bptaylor@svmpriests.us
Bp. Patrick Taylor, SVM, (304) 255-6020
Independent, SU 10 am, M-SA varies

Our Lady of Lourdes Chapel
2525 Chapel Rd., Bethlehem, WV 26003
Fr. Leo Carley, (330) 644-3526
Independent, SU 12:30 pm

North Carolina (27000-28999)

Old St. Mary Church
William & Mulberry, Goldsboro, NC 27533
Fr. Kenneth Novak, (919) 736-0096
SSPX, 1st/3rd/5th SU 5:30 pm

Holy Redeemer Church
1841 N. White St., Wake Forest, NC 27587
Fr. Kenneth Novak, (919) 363-8055
SSPX, 2nd/4th SU 5:30 pm

St. Anthony of Padua Church
108 Horseshoe Bend Beach Rd., Mt. Holly, NC 27587
Fr. Kenneth Novak, (704) 827-8676
SSPX, SU 7:30 & 10 (High) am, SA 11 am

Sacred Heart Church
Dunn, NC 28334
Fr. Paul Parkerson, (910) 891-1972, www.sacredheartdunn.org
Diocese, 4th SU, M-SA varies

South Carolina (29000-29999)

Good Shepherd Church
809 Calhoun St., Columbia, SC 29202
FSSP, (803) 765-1334, fax 765-2208
Diocese, 1st SU 3 pm

Holy Family Chapel
Phillips Ln., Givhans, SC 29406, www.holyfamilychapel.org
(843) 871-2939, chapel@holyfamilychapel.org
Independent, 1st/3rd SU 10 am, 2nd SU 5 pm

Stella Maris Church
1204 Middle St., Sullivans Island, SC 29482
Msgr. Lawrence McInerny, (843) 883-3108, fax 883-3160
Diocese, SU 5:30 pm, 1st F 4 pm

Prince of Peace Church
1209 Bushy Creek Rd., Taylors, SC 29687, taylorspop@juno.com
Frs. Brovey & Fromageot, FSSP, (864) 268-4352,
Diocese, 2nd/3rd SU, 5:30 pm

Georgia (30000-31900)

St. Michael's Chapel
715 Hardscrabble Rd., Roswell, GA 30076
Fr. Christopher Danel, (770) 992-8171, 474-3182
SSPX, SU 10 am (High)

St. Francis de Sales Church
587 Landers Dr., Mableton, GA 31026, info@stfrancisdesales.com
Frs. Denis Bouchard & Laurent Demets, FSSP, (404) 948-6888 (& fax)
Diocese, SU 9 & 11:30 am, Holydays, M-SA varies

Christ the King Catholic Mission
Savannah, GA 31404
Fr. Peter Otto, (912) 238-9514
Independent, 2nd SA

Florida (32000-34999)

Immaculate Conception Church
121 E. Duval St., Jacksonville, FL 32201
Fr. A. Leon, (904) 359-0331, fax 356-8133, fleon72832@aol.com
Diocese, SU 8 am

St. Michael the Archangel Roman Catholic Church
1950 Bartram Rd., Jacksonville, FL 32207, www.olfatima.com
Bp. Terence Fulham, (352) 683-9192, fatima@tampabay.rr.com
Independent, SU 4 pm Holydays 1 pm

Immaculate Heart of Mary Roman Catholic Mission
3201 Miccosukee Rd. Bldg. #1, Tallahassee, FL 32308
Bp. Terence Fulham, (352) 683-9192, fatima@tampabay.rr.com
Independent, 1st/3rd/ W 6 pm, Holydays 6 pm

St. Stephen Church
900 W. Garden St. @ C St., Pensacola, FL 32501
Fr. Hector Perez, (850) 432-9362
Diocese, 3rd SU 12 noon

Our Lady of Sorrows Chapel of Atonement
180 Eileen Ave., Altamonte Springs, FL 32714
No celebrant announced, OSJ, (407) 869-8590, ajv@cfl.rr.com
Independent, SU 2 pm, 1st SA 9 am, Holydays 10 am

St. Filumena Church
1008 S. Eustis St., Eustis, FL 32726
No celebrant announced, (352) 589-6110, fax 589-4031
Independent, SU

Immaculate Heart Chapel of Holy Innocents Religious Hermitage
40500 Maggie Jones Rd. Paisley, FL 32767
Fr. R. Pensentadler, (352) 669-5312, rpensenstadler@hotmail.com
Independent, SU, 1st F/SA/Holydays 9 am

Holy Innocents Hermitage Our Lady of Hope Chapel
40500 Maggie Jones Rd., Paisley, FL 32767
Fr. Michael, (352) 669-5312, stjameshermitage@wmconnect.com
Independent, SU, Holydays, 1st F, 1st SA 9 am

St. Thomas More Chapel
550 Riverview Ave., Sanford, FL 32771, www.orlandolatinmass.com
Fr. John Young, (407) 872-1007, info@stthomasmoresspx.com
SSPX, SU 9 pm

Sacred Heart Traditional Catholic Church
1018 36th St., Orlando, FL 32805
Fr. Louis Montelongo, (407) 841-5878
Independent, SU 8, 10 am & 12:30 pm, M-SA 12 noon

St. Thomas More Chapel
550 Riverview Ave., Sanford, FL 32771
Fr. Christopher Danel, (407) 872-1007, stthomasmore@iname.com
SSPX, SU 9 am

All Saints Roman Catholic Chapel
11433 Highway 441, River Plaza #11, Tavares, FL 32778
Fr. Gualberto Pinto, (352) 365-6436
Independent, SU 8 & 10 am, 1st F 5 pm, 1st SA 12 noon, M/SA

Holy Family Traditional Roman Catholic Church
3385 Wickham Rd., Melbourne, FL 32935
Bp. Joseph Macek, SVM, (321) 242-7744
Independent, SU 9 & 11 am, Holydays, M-SA 9 am

Our Lady of the Holy Rosary Church
1305 S. Old Dixie Hwy. S.W., Vero Beach, FL 32962
Frs. Gregory Post & Karl Pulvermacher, (772) 562-1573
SSPX, 1st/3rd SU 3 pm

St. Paul the Apostle Church
2700 N.E. 36th St., Lighthouse Point, FL 33064
Fr. Frederick Brice, (954) 943-9154, fax 943-1954
Diocese, 1st/3rd SU 1 pm

St. Philomena Catholic Chapel & Shrine
1621 S.W. 6th St., Miami, FL 33135, stphilomenamiami@aol.com
Fr. Timothy Hopkins & Enrique Rueda, (305) 644-1400,
Independent, SU 8 am, 11 am (High) & 7 pm, M-SA varies

St. Robert Bellarmine Church
3405 N.W. 27th Ave., Miami, FL 33142
Fr. Joseph Fishwick, (305) 633-6009, srb5291968@aol.com
Diocese, SU (Cantata) & Holydays 8 am

Sacred Heart of Jesus Chapel
3126 Coral Wy., Miami, FL 33145
No celebrant announced, (305) 441-0792, fax 441-0074
CMRI, SU monthly

Our Lady of Peace Church
2241 Davie Blvd., Ft. Lauderdale, FL 33312
Fr. William Jenkins, (954) 577-1298, 587-9344
SSPV, 1st & 4th SU 5 pm

Our Lady of Victory Church
4590 S.W. 65th Ave., Davie, FL 33314
Fr. Karl Pulvermacher, (954) 792-3162, fax 667-3201
SSPX, SU 8 am, TU-SA 7:45 am

Our Lady of the Rosary Chapel
144 N. Federal Hwy. US #1, Deerfield Beach, FL 33441
Fr. Charles Brusca, (561) 391-8385
Independent, SU 9 am, M-SA 8 am (except W 10 am), 1st F 7 pm

Queen of the Holy Rosary Chapel
4827 Coconut Rd. S., Lake Worth, FL 33461
No celebrant announced, (954) 792-3162
SSPX, SU 11:30 am

Immaculate Heart of Mary Chapel
2404 E. Stuart St., Tampa, FL 33605
Fr. Mauricio Zarate, (813) 248-4460
Independent, SU 8:20, 10, 11:30 am & 1 pm, TU-SA 9 am

St. Jude the Apostle Cathedral - Our Lady’s Chapel
5815 5th Ave. N., St. Petersburg, FL 33743
Fr. Vega, (813) 347-9702
Diocese, 12:30 pm

St. Joseph Church
532 Avenue M, N.W., Winter Haven, FL 33881
Fr. Leo Dobosiewicz, (863) 294-3144, fax 299-9709
Diocese, SU 1 pm

Our Lady Queen of Angels Chapel
376 Prospect Ave., Fort Myers, FL 33905
Fr. Matthias, (239) 694-8755, suevivi@hotmail.com
SSPX, SU 9:30 am, Holydays 6:30 pm, M-SA 8:30 am

St. Rita of Cascia Traditional Roman Catholic Chapel
4485 17th St. W., Bradenton, FL 34207
Msgr. Charles Jackson, (941) 752-5914, stritastrcc@aol.com
Independent, SU, 1st SA & Holydays 9 am

St. Martha Church
200 N. Orange Ave., Sarasota, FL 34236, www.stmarta.org
Fr. Fausto Stampiglia, SAC, (941) 366-4210, pastor@st.martha.org
Diocese, SU 4 pm, Holydays vary

St. Teresa Church
1107 Commercial Way, St. Petersburg, FL 34606
Fr. Francis Ferrara, (352) 683-2849
Diocese, SU 6:30 am

Our Lady of the Rosary of Fatima & St. Cajetan Shrine
10360 Atlanta Ave., Brooksville, FL 34614
Fr. James Wright, (352) 596-5541, frjwright90@hotmail.com
Independent, SU 8 & 10 am, M-F 7:30 am, SA 8 am

Our Lady of Fatima Roman Catholic Church
10401 Spring Hill Dr., Spring Hill, FL 34608, www.olfatima.com
Bp. Terence Fulham, (352) 683-9192, fatima@tampabay.rr.com
Independent, SU 9 & 10:30, M-SA 9 am, Holydays 9 am

St. Martin de Porres Church
2555 N.E. Savannah Rd., Jensen Beach, FL 34957
Fr. Thomas Rynne, (772) 334-4214, martind@bellsouth.net
Diocese, SU 6 pm

Alabama (35000-36999)

Christ the King Abbey
5060 County Rd. 1635, Cullman, AL 35058
Abbot Leonard Giardina, OSB, (256) 796-5515, www.christthekingabbey.org
Independent (Benedictine), SU 6 & 10 am, M-SA 6 am

St. Pius V Roman Catholic Chapel
Birmingham, AL 35201
Abbot Leonard Giardina, OSB, (256) 796-5515
Independent (Benedictine), 2nd-5th SU 9:30 am

Our Lady of Lourdes Roman Catholic Chapel
2222 Spruce St., Montgomery, AL 36106
Abbot Leonard Giardina, OSB, (256) 796-5515
Independent, 1st SU 10:45 am

St. Bridget Church
3625 W. Main St., Whistler, AL 36612
Fr. Leo Blanchet, www.rcamobile.org/whistler.html
Diocese, 1st SU 11 am

Tennessee (37000-38500)

Corpus Christi Chapel
130 Old Liberty Pike, Franklin, TN 37064
Fr. Gregory Post, (615) 791-8776, 794-4203
SSPX, 1st/3rd SU 9 am

St. John the Evangelist Priory
300 Locke Ln., Benton TN 37307
(423) 338-2328, www.sovorderofsaintjohn.org, osj@wingnet.net
Independent, SU 11 am, M-SA 9 am

Mass Site
Bradley Square Mall, Cleveland, TN 37311
Fr. Neal Webster, (865) 693-1889, dierich1@yahoo.com
Independent, SU 9 am

St. Therese Lisieux Church
Cleveland, TN 37311
No celebrant announced
Diocese, SU 1st/3rd SU 3 pm

St. Stephen Church
7111 Lee Hwy., Chattanooga, TN 37421
Fr. Robert Fromageot, FSSP, (423) 892-1261
Diocese, 1st SU 5 pm

Mass Site
Outlook Pointe ALF, Gleason Rd., Knoxville, TN 37919
Fr. Neal Webster, (865) 693-1889, dierich1@yahoo.com
Independent, SU 1 pm

St. John Neuman Church
Farragut, TN 37922
No celebrant announced
Diocese, 2nd/4th SU 1:30 pm

St. Cecilia Roman Catholic Church
28 Peebles Rd., Memphis, TN 38109
Fr. Gregory Post, (901) 826-0393, 755-5545
SSPX, 2nd/4th/5th SU 10 am

Church of the Nativity
5955 St. Elmo, Bartlett, TN 38135
No celebrant announced, gay.brigance@nativity.cdom.org
Diocese, SU 9 am

Mississippi (38600-39799)

None.

Kentucky (40000-42799)

Cathedral Basilica of the Assumption
1140 Madison Ave., Covington, KY 41011
Bp. Roger Foys, (859) 356-1938, www.covcathedral.com
Diocese, SU 12:15 pm & Holydays

Mass Site
Hilton Garden Hotel, Louisville, KY 40201
Fr. Neal Webster, (423) 715-5650, dierich1@yahoo.com
Independent, SU 7 pm

St. Martin of Tours Church
639 S. Shelby St., Louisville, KY 40202
Fr. Vernon Roberts, (502) 582-2827, stmartin@ka.net
Diocese, SU 12:30 pm, Holydays 6 pm

Our Lady of the Pillar Chapel
4049 S. 5th St., Louisville, KY 40214
Fr. Gavin Bitzer, (502) 363-3157, st.jamesacademy@insightbb.com
Independent, SU 9 am, M-SA

St. John the Baptist Priory
3014 S. 3rd St., Louisville, KY 40208
(502) 637-3839, fax 634-9530
Independent, SU-SA 9 am

St. Benedict's Catholic Church
1240 Matha Ave., Louisville, KY 40215
Fr. Brendan Dardis, (502) 549-3511, stbenedictchapel.org
SSPX, SU 3 pm, M 8 am

St. Peter Church
153 Barr St., Lexington, KY 40507
Fr. Valentine Young, FSSP, (859) 219-3212, fr.valentineyoung.ofm@hotmail.com
Diocese, SU 4 pm, M-SA 7 am

Holy Family Priory
2750 Beaver Rd., Union, KY 41091
Fr. Gavin Bitzer, (859) 485-7264, fax 485-1406
Independent, SU 5:30 am

St. Joseph's Mission
Union, KY 41091
Fr. Joseph Noonan, O.S.F.
Independent, SU morning

Ohio (43000-45899)

St. Margaret Mary Chapel
Urbana, OH 43078
No celebrant announced, (877) 653-5694
Independent, no schedule announced

Holy Family Church
584 W. Broad St., Columbus, OH 43215
Fr. Kevin Lutz, (614) 221-4323
Diocese, SU 9 am (High)

St. Clare Roman Catholic Church
24 E. Norwich Ave., Columbus, OH 43201
Fr. Anthony Cekada, (614) 424-6278, frcekada@sgg.org
Independent, SU 9:30 am

St. Stephen Church
16166 Speaker Rd. Sherwood, OH 43556
Fr. William Martin, (419) 899-2549
Diocese, 4th SU 7 pm

St. Joseph Church
628 Locust St., Toledo, OH 43604
Fr. Stephen Majores, (419) 255-5556
Diocese, 2nd & Last SU 11 am, TH 6 pm (Cantata)

Immaculate Conception Church
4129 Superior Ave., Cleveland, OH 44103
Frs. John Hayes, Kotlinski & Kilcayne, (216) 431-5900
Diocese, SU 12 noon, 1st/3rd SU also 8 am, Holydays 6:30 pm, W

St. Rose of Lima Church
11411 Detroit Ave., Cleveland, OH 44102
Frs. James Viall & Francis Chinnappa, (216) 521-0133
Diocese, SU 10 am, TU 5:30 pm

St. Therese of the Child Jesus Church
6637 Sprague Rd., Parma, OH 44133
Fr. William Jenkins, (216) 842-4402
SSPV, SU 8:30 am

St. Peregrine Catholic Church
22953-65 Detroit Rd., Westlake, OH 44145
Fr. Helmuts Libietis, (440) 333-3139 (voice/fax)
SSPX, SU 8:30 & 11 am, M 9 am, 1st F 7 pm, SA 6 pm

St. Mary Church
750 S. Main St., Akron, OH 44311
Fr. Paul Kleines, (330) 762-9247
Diocese, 1st/3rd SU 1 pm

Immaculate Heart of Mary Chapel
2935 Chenoweth Rd., Akron, OH 44312
Fr. Leo Carley, (330) 644-3526
Independent, SU-SA 9 am

Sacred Heart of Jesus Chapel
976 W. Waterloo Rd., Akron, OH 44314
Fr. James McGilloway, (330) 753-5822
CMRI, SU 9 am

Our Lady of Sorrows Church
525 Lawrence Ave., Girard, OH 44420
Fr. Gerard Beck, (330) 545-0307, 533-4492
SSPX, SU 4 pm, M 11:30 am

Queen of the Holy Rosary Church
291 Scoville Dr., Vienna, OH 44473
Frs. J. Valentine & S. Allen, FSSP, (330) 856-4204, fax 856-9587
Diocese, SU 8 & 10 am, M-F 9 am, SA 9 am & 5 pm

Queen of Angels Convent Our Lady of Fatima Chapel
245 N. Buckeye St., Wooster, OH 44691
Fr. Gabriel Ward, FBA, (330) 262-6205, brothers@nvi.net
Independent (Franciscan), SU & Holydays 10 am, M-SA 6:30 am

Our Mother of Perpetual Help Catholic Church
4955 Annapolis-DeKalb Rd., Sulphur Springs, OH 44881
Fr. James McGilloway, (419) 562-1985
CMRI, SU 1 pm

St. Gertrude the Great Roman Catholic Church
4900 Rialto Rd, West Chester, OH 45069, www.sgg.org
Bp. Daniel Dolan & Fr. Anthony Cekada, (513) 645-4212, frcekada@sgg.org
Independent, SU 7:30, 9 (High), 11:30 am & 5:45 pm., M-F

Immaculate Conception Church
2300 Robertson Ave., Norwood, OH 45212
Frs. William Jenkins & Greenwell, (513) 731-8771, 731-8773
SSPV, SU 7 & 9 am (High)

Immaculate Conception Academy
Norwood, OH 45212
Frs. William Jenkins & Greenwell, (513) 731-8771, 731-8773
SSPV, M-F

St. Pius X Catholic Church
1662 Blue Rock St., Cincinnati, OH 45223
Fr. Burfitt, (513) 541-0662, 661-3748
SSPX, SU 9 am, SA 8:30 am

Sacred Heart Church
2733 Massachusetts Ave., Cincinnati, OH 45225
Fr. Herbert Raterman, SJ, (513) 541-4654
Diocese, SU 11:30 am, Holydays 7:30 pm

Our Lady of the Rosary Chuirch
22 Notre Dame Ave., Dayton, OH 45404
Fr. Michael Halloran, (937) 228-8802, daytonlatinmass.org
Diocese, SU 8:45 am (High), Holydays 7 pm

Most Holy Trinity Roman Catholic Church
477 Dewey St., Wheelersburg, OH 45694
Fr. McGilloway, (330) 784-8025, (740) 776-6843
CMRI, every other SU 7 pm, Holydays

Mass Site
858 W. Elm St., Lima, OH 45805
No celebrant announced, (419) 229-3274
Independent, 1st M

Indiana (46000-47900)

St. Joseph Catholic Chapel
245 W. Broadway St., Greenwood, IN 46142
No celebrant announced, (317) 888-2030, fax 882-8443
Independent, SU 10 am

Shrine of Our Lady of Good Remedy
10879 N. State Route 39, Lizton, IN 46149
Fr. Paul Petko, (317) 994-5143, 994-5143
Independent, SU 10 am, 1st F/Holydays 9 am & 6 pm, TU/SA

St. Cecilia Church
17440 St. Marys Rd. (State Road 229), Oak Forest, IN 47012
Fr. Dennis Duvelius, FSSP, (318) 636-4478
Diocese, SU 7:30 & 10:30 am, TU/F 7 pm, SA 8:30 am

Holy Rosary Church
520 Stevens St., Indianapolis, IN 46203
Fr. D. Duvelius, FSSP, (317) 636-4478, fax 636-2522, dmduvelius@gateway.net
Diocese, SU 9:30 am, M-SA varies

Carmelite Monastery Chapel
1625 Ridge Rd., Munster, IN 46321
Frs. T. Balys & C. Borcz, (219) 838-7111, karmel@netnitco.net
Diocese, SA 5 pm

Mass Center
Route 1, Box 51, San Pierre, IN 46374
No celebrant announced, OSJ, (219) 828-5088
Independent, no schedule announced

Our Lady of the Rosary Shrine
1719 Atchison Ave., Whiting, IN 46394
Fr. Chester Przyblo, (630) 690-3520
Independent, SU 2 pm

St. Mary of the Annunciation Church
411 W. Vistula St., Bristol, IN 46507
Fr. James Seculoff, (219) 848-4305
Diocese, SU 7 am

St. John the Baptist
3526 St. John Wy., South Bend, IN 46628
No celebrant announced, (219) 233-5414
Diocese, SU 7 am

Our Lady of Perpetual Help Mission
458 W. Walnut St., Nappanee, IN 46650
Fr. John Young, (574) 773-2770, fax 773-5849
SSPX, SU 3 pm

Sacred Heart Church
1020 Capitol Ave., Fort Wayne, IN 46806
Frs. Daniel Leeuw & Tom Shoemaker, (219) 744-2519
Diocese, SU 11:30 am (1st/2nd High), Holydays 7 am

St. John Fisher Chapel
3333 Tillman Rd., Fort Wayne, IN 46816
Fr. John Young, (219) 447-5085
SSPX, SU 9 am, November-April 4 pm

Our Lady of Guadalupe Mission
Logansport, IN 46947
Fr. Ronald Brown, (847) 533-9721, ecclesia@catholic.org
Independent, monthly

St. Mary Church
2300 W. Jackson St., Muncie, IN 47303
Fr. D. Duvelius, FSSP, (317) 636-4478, dmduvelius@gateway.net
Diocese, TU 7 pm

St. Paul Priory
629 E. Louisiana St., Evansville, IN 47711
Fr. James Wathen, OSJ, (812) 567-4083
Independent, 1st SU 7 pm, 4th SU 9 am, F/SA

1 (48000-49999)

Our Lady Queen of Martyrs Church
16414 E. 14 Mile Rd., Fraser, MI 48026
Fr. Carlos Ercoli
Independent, SU 9

St. Joseph Church
28049 School Section Rd., Armada, MI 48062
Frs. Goldade, McMahon & Wailliez, (586) 784-9511, fax 784-8070
SSPX, SU 7 & 9:30 am

St. Joseph Catholic Church
3521 4th St., Wayne, MI 48184, questions@stjosephschurch.net
Fr. Francisco Radecki, CMRI, (734) 729-8228, fax 729-9350,
CMRI, SU 7:30, 9:30 & 11.45 am

St. Josaphat Church
691 East Canfield Ave., Detroit, MI 48201
No celebrant announced, (313) 831-6659, shmchurch@aol.com
Diocese, SU 10 am

St. Anne Roman Catholic Church
23310 Joy Rd., Redford, MI 48239
Fr. Michael Goldade, (313) 534-2121, 937-9730, fax 784-8070
SSPX, SU 7:30 & 9:30 am

St. Dominic Chapel
765 N. Hickory Ridge Rd., W. Highland, MI 48357
Bp. Robert Neville, (248) 889-2394
Independent, SU 9:00 am

Our Lady of Mt. Carmel Friary
3204 E. Stanley Rd., Mt. Morris, MI 48458
Fr. David, (810) 687-6847
Independent, occasional

All Saints Church
4063 W. Pierson Rd., Flint, MI 48504
Fr. Anthony Msajchrowski, (810) 787-0491, guiela@gfn.org
Diocese, SU 4:30 pm

St. Dominic Savio Chapel
7095 Kochville Rd., Freeland, MI 48603
Fr. Daniel Ahern, (989) 692-0029, frdahern@aol.com
Independent, SU 9:30 am

St. Joseph Church
705 N. Waterloo Ave., Jackson, MI 49202
No celebrant announced, (517) 784-1612
Diocese, SU 10 am

Sts. Peter & Paul Chapel
11400 Brighton Hwy., Brooklyn, MI 49230
Fr. Hector Bolduc, (603) 524-9499, (920) 336-8852
Independent, monthly

Most Holy Rosary Church
314 E. Main St., Middleville, MI 49333
Frs. G. Drahman, B. Hughes & C. Gronenthal, (269) 795-9030
CMRI, SU 3:30 pm (September-May), 8:30 am (June-August)

St. Margaret Mary Church
11352 Brown St., Allendale, MI 49401
Fr. Michael McMahon, (616) 895-5890, iquerydef@yahoo.com
SSPX, SU 9 am, 1st SA 2 pm

Sacred Heart Church
156 Valley Ave. S.W., Grand Rapids, MI 49504
Fr. Edward Hankiewicz, (616) 459-8362
Diocese, SU 12:30 pm

Our Lady of Fatima Church
5037 Co. Hwy. 633, Grawn, MI 49637
No celebrant announced, (231) 947-4568
SSPV, 4th SU

Sacred Heart Church
2342 Valley Rd., Mancelona, MI 49659
Fr. Steven Soos, (231) 587-8515, 588-7811
SSPX, SU 4:30 pm, M-F varies, SA 8 am

Our Lady of the Snows Chapel
Murner & Parmater Rds., Gaylord, MI 49735
Fr. Daniel Ahern, (989) 786-4595, frdahern@aol.com
Independent, alternate SU, M-SA occasionally

St. Anthony of Padua Church
310 Iron St., Gwinn, MI 49841
Fr. Ronald Timock, (906) 346-5312
Diocese, 3rd SU 6:45 am

Iowa (50000-52899)

Humility of Mary Church
23775 Chestnut Cir., Beech, IA 50301
Fr. Martin Skierka, (515) 288-4213, info@ihm-church.org
SSPV, 2nd/4th SU 6:30 pm

St. Ambrose Church
607 High St., Des Moines, IA 50309, stambrosecathd@aol.com
No celebrant announced, (515) 288-7411,
Diocese, 4th SU 2 pm

St. Philomena Mission
214 Washington Ave., Waterloo, IA 50701, (641) 435-2506
SSPX, 2nd/4th SU 10 pm

Epiphany Cathedral
1011 Douglas, Sioux City, IA 51105
Fr. McCoy, (712) 255-1637
Diocese, SU 7:30 am

St. Francis Xavier Basilica
104 3rd St. S.W., Dyersville, IA 52040
Frs. Ray Atwood & Edward Petty, (319) 875-7325, fax 875-8716
Diocese, SU 12 noon

Wisconsin (53000-54999)

St. Pius V Chapel
425 Grand Ave., Mukwonago, WI 53149
Fr. Thomas Scott, (414) 363-4650, 537-662-2130
SSPX, SU 8 & 10 am

Our Lady of the Rosary Church
5202 W. Lisbon Ave., Milwaukee, WI 53210
No celebrant announced, (414) 445-4800
Independent, SU 9 & 11:30 am, M-SA 7 am et al.

St. Mary Help of Christians Parish
1204 S. 61st St., West Allis, WI 53214
Fr. Robert Skeris, (902) 452-8584, www.ordoantiquus.org
Diocese, SU 11:30 am, Holydays 7 pm, 1st F 6:30 pm, 1st SA 9 am

St. Hugh of Lincoln Church
2401 S. 12th St., Milwaukee, WI 53215
Fr. Anthony Cekada, (414) 645-1525, frcekada@sgg.org
Independent, 1st/2nd/4th/5th SU 5 pm, 3rd SU 9 am

St. Therese Chapel
6039 Baltes Rd., Waunakee, WI 53597
Fr. Robert MacPherson, (608) 831-7565, 831-6359
SSPX, SU 9 am

St. Michael Chapel
1784 Chapelle Rue, DePere, WI 54115
Fr. Hector Bolduc, (920) 336-8852
Independent, SU 6:30 & 8:30 am, Holydays 4:30 & 7 pm, M-SA

Oratory of St. Joseph, St. Joseph Chapel
1825 Riverside Dr., Green Bay, WI 54301, institutegb@itol.com
Fr. Jean-Marie Moreau, ICR, (920) 437-9660
Diocese, SU 8 & 10 am, Holydays 8:45 am & 6 pm, M-SA varies

St. Marys Oratory
408 Seymour St., Wausau, WI 54403, stmarys@verizon.net
Msgr. R. Schmitz & Fr. von Menshengen, ICR, (715) 842-9995,
Diocese, SU 8 & 9:30 am, M-TU/F-SA 8 am, W 7 am, TH 7 pm

Christ the King Chapel
La Crosse, WI 54601
No celebrant announced
Diocese, SU 7 am

Nativity of the Blessed Virgin Mary Church
26384 County Hwy. U, Cashton, WI 54619
Fr. Olivier Meney, ICR, (608) 823-7992, fax 823-7274
Diocese, SU 3 pm

Our Lady of Victory Roman Catholic Church
N. 11190 17th Ave., Necedah, WI 54646
Fr. David Sansone, SVM, (608) 565-7551
Independent, SU 8 & 10 am, M-F 7 am, SA 8 am

St. Francis of Assisi Church
2001 S. Main St., Necedah, WI 54646
Fr. James Lescynski, (608) 565-2488
Diocese, SU 11:30 am, SA 8 pm

St. Mary Church
1811 Lynn Ave., Altoona, WI 54720
Fr. Norbert Wilger, (715) 835-8813, www.stmary-altoona.com
Diocese, SU 12:30 pm, SA 5:30 pm, Holydays 7 pm

Our Lady of Czestochowa Church
W11686 Elm Rd., Stanley, WI 54768
Fr. Michael Schmitz, (715) 842-9995
Diocese, 1st SU 12 noon

Minnesota (55000-56799)

St. Michael the Archangel Roman Catholic Chapel
303 SW Third Ave., Faribault, MN 55021
No celebrant announced, (507) 332-2887, sacerdos@means.net
Independent, SU, TU-SA, 8 am

St. Augustine Church
302 5th Ave. N., S. St. Paul, MN 55057
Fr. Raymond Zweber, (651) 451-1212
Diocese, SU 11:30 am (High alternate SU), Holydays/1st F

Immaculate Heart of Mary Chapel
875 Manomin Ave., St. Paul, MN 55107
Fr. Brendan Dardis, (651) 224-5944
SSPX, SU 7:30 & 10 am, SA 10 am, 1st F 7 pm, 1st SA 7:30 am

St. Anne Church
2445 County Rd. E., White Bear Lake, MN 55110
No celebrant announced, (651) 426-0084, www.sa-church.org
SSPV, SU 8 & 10 am, Holydays 7:30 am

Our Lady of the Rosary Chapel
5820 Viola Rd. N.E., Rochester, MN 55902
No celebrant announced, (507) 289-8522, 282-5163
SSPV, 1st SU 7:30 pm, 4th SU (June-October) 7:30 pm

St. Thomas Aquinas Seminary
21077 Quarry Hill Rd., Winona, MN 55987
Fr. Yves le Roux, (507) 454-8000, fax 454-8044, www.stas.org
SSPX, SU 7:30 & 10 am, M-SA 7:15 am

St. Boniface Mission
Rt. 9 Box 120, Mankato, MN 56001
No celebrant announced, (507) 388-3182, (651) 426-0084
SSPV, 2nd/4th SU 2 pm

Holy Family Chapel
10679 182nd St., Belle Plaine, MN 56011
Fr. Jorge Diaz, (952) 873-2582
SSPX, SU 3 pm

St. Alphonsus Liguori Oratory
Main St. & White Ave., Alpha, MN 56111
Fr. Jerome Verdick, (507) 847-2939
Independent, SU 8:15 am, M/W/TH/F 8:30 am, SA 8:15 am

Oratory of Our Lady of Ransom
323 Ave. & 109 St., Guckeen, MN 56111
Fr. Jerome Verdick, (507) 847-2939
Independent, SU 10:45 am

Holy Innocents School Chapel
5913 County Rd. 137, St. Cloud, MN 56301
Fr. Lawrence Brey, (612) 253-6759 (& fax)
Independent, SU 9 am

St. Robert Bellarmine Church
430 8th Ave. S., St. Cloud, MN 56303
Fr. Jorge Diaz, (320) 255-0255, 573-2409
SSPX, SU 8 & 10 am, M

Immaculate Conception Church
313 28th Ave. N., St. Cloud, MN 56303
Fr. Brendan Hughes, (320) 251-3461, fax 251-6014
CMRI, SU 7:30 & 9:30 am, M-TH & SA 8 am, F 6 pm

Sacred Heart Church
Pine St., Flensburg, MN 56347
Fr. Arthur Hoppe, (320) 836-2954
Diocese, SU & Holydays 9 am (Jan.-June), 10:30 am (July-Dec.)

Sacred Heart Novitiate
540 W. 8th St., Long Prairie, MN 56347
(320) 594-2944, 594-2221
SSPX, SU 7:30 am, M-SA 7:15 am

St. John Vianney Chapel
Hwy. 71 at County Road 48, Round Prairie, MN 56438
No celebrant announced, (320) 732-4274
SSPX, SU, 8 & 10:30 am, M-SA 8 am & 8 pm

Immaculate Heart Chapel
Rt. 1, Box 5A, Brooks, MN 56715
No celebrant announced, OSJ, (218) 698-4253
Independent, 3rd SU 10 am

Our Lady of Sorrows Chapel
600 E. Roberts St., Crookston, MN 56716
Fr. Paul Kimball, (701) 775-6528
SSPX, SU 2 pm

South Dakota (57000-56799)

St. Joseph Cathedral - Sacred Heart Chapel
521 N. Duluth Ave., Sioux Falls, SD 57104
Fr. Martin Lawrence, (605) 336-7390, mlawrence@sfcatholic.org
Diocese, SU 12:45 pm, Holydays 7:30 pm

Our Lady of the Snows Chapel
E. 4th St., Crookstown, SD 57106
Fr. Francis Gallagher, (605) 336-9720, 336-8940
SSPX, 2nd/4th SU 8:15 am

Immaculate Conception Church (Old Cathedral)
522 Columbus Ave., Rapid City, SD 57707, fsspresd@aol.com
Fr. Karl Picus, FSSP, (605) 341-1578, fax 341-8751,
Diocese, SU 10 am, M-SA 8 am

Sts. Peter & Paul Mission
2108 Elk Vale Rd., Suite 4, Rapid City, SD 57701
Fr. Francis Gallagher, (605) 341-4476
SSPX, 2nd SU 4:30 pm

North Dakota (58000-58899)

St. Michael Mission
210 5th Ave. N.W., Mandan, ND 58554
Fr. Francis Gallagher, (701) 667-2863, 663-4609
SSPX, 1st/3rd SU 10 am

Guardian Angels Mission
HC 1 Box 32, Manning, ND 58630
Fr. Jorge Diaz, (701) 483-0395
SSPX, 1st/3rd SU 2 pm

Montana (59000-59999)

St. Martin de Tours Church
2814 S. Pompeys Rd., Pompeys Pillar, MT 59064
No celebrant announced, (406) 875-2280, olson@cw2.com
SSPV, 3rd SU 4:30 pm

St. James the Greater Mission
Great Falls, MT 59401
Fr. Benedict Hughes, (406) 453-7058, frbenedicthughes@juno.com
CMRI, once per month

Immaculate Heart of Mary Church
2200 Smelter Ave., Black Eagle, MT 59414, www.ihm-church.org
Fr. Martin Skierka, (406) 452-9021, church@ihm-church.org
SSPV, SU & Holydays 9 am, M-SA

Holy Cross Church
449 N. Hoback St., Helena, MT 59624
No celebrant announced, (406) 458-8183, 449-3701
SSPV, SU 7 am

St. Joseph Mission
58 Ruby Mountain Rd., Clancy, MT 59634
Fr. Benedict Hughes, (406) 457-0096, frbenedicthughes@juno.com
CMRI, once a month

Holy Shroud Mission
Welcoma Club, 3108 Clark St., Missoula, MT 59801
No celebrant announced, (406) 821-3010
SSPV, 2nd/4th SU 6 pm

Our Lady of Fatima Mission
Best Inn & Conf. Center, 3803 Brooks St., Missoula, MT 59801
Fr. Benedict Hughes, (208) 687-0290, frbenedicthughes@juno.com
CMRI, 4th SU 1 pm

Our Lady of the Bitterroot Chapel
4th & B Sts., Victor, MT 59875
Fr. Dennis McDonald, (406) 777-1052, bskoeller@aol.com
SSPX, 1st/3rd SU 4 pm

Immaculate Conception Chapel
Foy's Canyon Rd., Kalispell, MT 59901
Fr. Crane, (406) 755-0050, 261-2199, 881-2000
SSPX, 1st/3rd SU 9 am

Illinois (60000-62999)

Discalced Carmelite Nuns Monastery
N. River Rd. @ Central, Des Plaines, IL 60016
No celebrant announced, (847) 298-4241
Diocese, 1st SA 8:30 am

St. Pius V Shrine
30 Miller Rd., Lake Zurich, IL 60047
Fr. Neville Monteiro, (847) 438-4909
Independent, SU 8 & 10:30 am, Holydays 7:30 pm, M-SA varies

Divine Word Monastery - St. Mary’s Chapel
Techny Center, 2001 Waukegan Rd., Northbrook, IL 60062
Msgr. Charles Meter, (815) 722-0785
Diocese, 3rd SA 10 am

St. Peter Church
27551 Volo Village Rd. (W. Hwy. 120), Volo, IL 60073
Fr. Dietz, (631) 514-4647, stpetervolo@juno.com
Diocese, SU 12:15 pm, Holydays vary

St. John Vianney Church
46 N. Wolf Rd., Northlake, IL 60164
No celebrant announced, sjvianney.faithweb.com
Diocese, 3rd SU

Holy Rosary Chapel
65 S. La Fox, S. Elgin, IL 60177, padrebrown@worldnet.att.net
Fr. Ron Brown, (847) 421-5853, fax 608-7931
Independent, SU 9 am, 1st SU 10 am, M-SA 7 am & pm

Sts. Peter & Paul Church
5N939 Meredith Road, Virgil, IL 60182
Fr. Brian Bovee, (630) 365-6618
Diocese, SU 12:30 pm

Christ the King Shrine
27 W. 631 Beecher St., Winfield, IL 60190
Fr. Chester Przyblo, (630) 690-3520
Independent, SU 8 & 10 am, Holydays 7:30 am & pm, M-SA varies

Our Lady Immaculate Catholic Church
410 Washington Blvd., Oak Park, IL 60302
Fr. Steven McDonald, (708) 524-2408, fax 524-0753
SSPX, SU 7:30 & 10 am, SA 6 pm (High), 1st F 7:30 pm

Holy Cross Church
901 Elizabeth, Joliet, IL 60435, wslikas@mediaone.net
Fr. R. Ruffalo, OSB, (815) 722-0785, fax 723-0679
Diocese, 1st SU 12:30 pm (Cantata, October-June)

Tolentine Center
20300 Governors Hwy., Olympia Fields, IL 60461
No celebrant announced
Diocese, SU 12:15 pm, 2nd or 3rd SA morning of alternate months

Mother of Perpetual Help Chapel
439 Thoria Ct., Batavia, IL 60510
(630) 879-2117
Independent, no schedule announced

St. John Cantius Church
825 N. Carpenter St., Chicago, IL 60622
Fr. Frank Phillips, (312) 243-7373, fax 243-4545, www.cantius.org
Diocese, SU 7:30 & 12:30 pm, Holydays vary, W/1st F

Our Lady of Frechou Chapel
502 N. Central Ave., Chicago, IL 60644, (773) 261-0101
No celebrant announced, thepilgrim@fraternitenotredame.com
Independent, SA-SU

Sacred Heart Mission
American Legion Hall, Chicago, IL 60654
No celebrant announced, (708) 425-4351
SSPV, 2nd/5th (sometimes) SU

St. Thomas More Church
2825 W 81st St., Chicago, IL 60652, www.stthomasmoreparish.com
Fr. Charles Fanelli, (773) 436-4444, frbrankin@bigplanet.com
Diocese, SU 12 noon, Holydays 12:10 pm, SA 7:30 am

St. Joseph Chapel
1005 14th Ave., Rock Falls, IL 61071
Fr. Frank Slupski (815) 589-4324
Independent, SU 10 am

St. Patrick Church
2505 School St., Rockford, IL 61101
No celebrant announced, (815) 965-9539, fax 964-9705
Diocese, SU 9:15 am

St. Mary Oratory
517 Elm St., Rockford, IL 61102
Fr. Brian Bovee, ICR, (815) 965-5971, fax 965-6029
Diocese, SU 9 am, M-F 6:45 am & 12:05 pm, SA 8 am

St. Mary Church
2005 Center St., Naplate, IL 61350
Fr. Patrick O'Neal, (815) 433-2560, ddisier@aol.com
Diocese, 1st SU 10 am

Holy Rosary Abbey & Retreat Center
820 East 5th St., Galesburg, IL 61402, holyrosaryabbey.com
Fr. Abbot Ryan St. Anne, (309) 342-1800, abbatia@oddpost.com
Independent (Benedictine), SU 9:30 am, M-SA 7 am

St. Mary of the Woods Church
407 Walnut St., Princeville, IL 61559
Fr. Richard Soseman, (309) 385-4370
Diocese, SU 11:15 am

St. Philomena Church
3300 N. Twelve Oaks Dr., Peoria, Il 61604
Msgr. Steven Rohlfs, (309) 682-8642
Diocese, SU 1:30 pm

St. John the Baptist Church
110 E. Ash St., Fairbury, IL 61739
Fr. Scott Archer, (815) 692-2555, sarcher@davesworld.net
Diocese, SU 11 am

Holy Family Church
116 Church St., Cahokia, IL 62206,
Fr. Krause, (618) 337-4548, fax 332-1699, hfamily1699@aol.com
Diocese, SU 9 am (2nd/4th SU Cantata)

Missouri (63000-65899)

Priory of the Annunciation of the Blessed Virgin Mary
1635 Kehrs Mill Rd., Chesterfield, MO 63005, information@canonsregular.com
Dom Daniel Oppenheimer, CRNJ, (636) 536-4082, www.canonsregular.com
Diocese, M-SA 7 am

Passionist Convent Chapel
15700 Clayton Rd., Ellisville, MO 63011, information@canonsregular.com
Dom Daniel Oppenheimer, CRNJ, (636) 536-4082, www.canonsregular.com
Diocese, SU 9:45 am

St. Mary Assumption Catholic Church
1126 Dolman St., St. Louis, MO 63104
Frs. Steven Soos, John Young & Thomas Scott, (314) 436-4544
SSPX, SU 7:30 & 10 am, M-SA varies

St. Peter's Chains Mission
Holiday Inn, 6921 S. Lindbergh Blvd., St. Louis, MO 63125
No celebrant announced, (314) 831-8066
SSPV, 1st/3rd SU 4:30 pm

St. Francis de Sales Oratory
2653 Ohio Ave., St Louis, MO 63118
Fr. Karl Lenhardt, ICR, (314) 771-3100, fax 771-3295
Diocese, SU 8 (Low) & 10 am (High), M-SA 8 am

St. Patrick Oratory
806 Cherry Street, Kansas City, MO 64141, www.kansascitylatinmass.com
Fr. Denis Buchholz, ICR, (816) 931-5612, oldstpatricks@sbcglobal.net.
Diocese, SU 9:15 am (Cantata), M-F 7 am, SA 10 am

St. Vincent de Paul Church
3106 Flora Ave., Kansas City, MO 64109
Fr. Kenneth Dean, (816) 923-6411
SSPX, SU 8 & 10:30 am, M 5 pm, TU-F 7:15 & 8 am, SA 8 am

St. Anthony Chapel
1007 Holly Ave., Jefferson City, MO 65109
Fr. Michael Schoenen, SVM, (573) 636-0989, fax 636-5015
Independent, SU 1 pm, M-SA 4 pm

St. Mary Magdalene Chapel
1200 N. Clark, Mexico, MO 65265
Fr. Steven Soos, (314) 581-7545
SSPX, SU 4 pm

Mass Site
Fair Play, MO 65649
Frs. Benedict van der Putten & Peck
Independent, no schedule announced

Queen of All Saints Chapel
1116 N. Jefferson Ave. Springfield, MO 65802
Fr. Dean, (417) 862-0994, 866-2353
SSPX, SU 5 pm

St. William Church
Buffalo, MO 65622
No celebrant announced, (417) 345-2744
Independent, no schedule announced

Kansas (66000-67999)

Blessed Sacrament Church
2203 Parallel Ave., Kansas City, KS 66104, www.latin-mass.org
Fr. Philip Wolfe, FSSP, (913) 248-1048, fax 248-0648
Diocese, Sun 7:30 & 10:45 am, M-SA varies

St. John Vianney Church
14631 Waterman Crossing Rd., Maple Hill, KS 66507
Frs. Van der Putten & Flood, FSSP, (785) 256-4727, fax 256-4115
Diocese, SU 8 & 10 am, M- SA 8 am

St. Mary's Academy & College Assumption Chapel
200 E. Mission St., St. Marys, KS 66536
Frs. Ramon Angles, (785) 437-2471, www.smac.edu
SSPX, SU 6, 7:30, 9 (High), 11, 12:15, M-SA varies

Mass Site
Topeka, KS 66603
Bp. Mark Pivarunis, CMRI, (785) 246-0796
CMRI, SU 6 pm

St. Joseph Church
227 Van Buren St., Topeka, KS 66603
Fr. Michael Irwin, FSSP, (785) 256-4727, fax 256-4115
Diocese, SU 1 pm

St. Anthony Church
256 N. Ohio Ave., Wichita, KS 67202
Fr. Crary, (316) 269-4641
Diocese, 2nd/4th SU 8:30 am (Cantata)

Mary Immaculate Church
1704 S. Sante Fe, Wichita, KS 67211
Fr. James Pazat, (316) 269-2383, 265-3027
SSPX, 2nd/4th SU 3 pm

Our Lady of Guadalupe Roman Catholic Chapel
1626 S. Broadway, Wichita, KS 67211
Fr. William Rauh, SVM, (316) 267-3724, 409-1445
Independent, SU 8 & 10 am, M/TU/W/F 12:05 pm, TH 7 pm, SA 10 am

St. Philomena Chapel
Plainville, KS 67663
Bp. Mark Pivarunis, CMRI, (402) 571-4404, miccsec@aol.com
CMRI, one SU per month 5 pm

Mass Site
Ulysses, KS 67880
No celebrant announced, (620) 356-2791
CMRI, once a month

Nebraska (68000-69399)

St. Patrick Church
1404 Castelar St., Omaha, NE 68108, tebag911@novia.net
Fr. John Brancich, FSSP, (402) 341-1305, 342-5510
Diocese, SU 8:30 am & 12 noon, M-SA 7 am

Mary Immaculate Church
7745 Military Ave., Omaha, NE 68134
Bp. Mark Pivarunas, CMRI, (402) 571-4404, fax 571-3383
CMRI, SU 8 & 10 am

Our Lady of Guadalupe Chapel
7700 W. Denton Rd., Denton, NE 68339
No celebrant announced, FSSP, (402) 797-2165
Diocese, no schedule announced

St. Francis of Assisi Church
1145 South St., Lincoln, NE 68502
Frs. C. Hathaway & C. Ripperger, FSSP, (402) 477-5145, fax 477-5159
Diocese, SU 10:30 am (High), M-F 7 am, SA 8 am

St. Theresa Catholic Church
Hwy. 281, O'Neill, NE 68763
Fr. Gregory Drahman, (402) 336-4703
CMRI, SU 6 pm

Mass Site
Loup City, NE 68853
No celebrant announced, (308) 745-1447
CMRI, SU 3 pm

Louisiana (70000-71499)

Our Lady of Grace Church (temporarily closed because of Hurricane Katrina)
2552 Kentucky Ave., Kenner, LA 70062
Fr. Morel, (504) 466-2117
SSPX, SU 7:30 & 9:30 am, 1st F 7 pm, 1st SA 8 am

St. Patrick Church
724 Camp St., New Orleans, LA 70130
Frs. Stanley Klores, (504) 525-4413, fax 568-1324, www.oldstpatricks.org
Diocese, SU 9:30 am, 1st F 7:30 pm

Immaculate Conception Chapel
22986 Hwy. 40, Bush, LA 70431
Fr. M. Louis, SBbS, (985) 892-7227, fax 892-7229
Independent, SU-SA

Regina Coeli Priory
81880 Hwy. 41, Bush, LA 70431
Fr. M. Louis, SBbS, (985) 892-7227, fax 886-7229
Independent, SU-SA

Blessed Virgin Mary & the Maid of Orleans Chapel
Covington LA 70433
No celebrant announced, (504) 833-4428
Independent, SU, Holydays

Our Lady of LaSalette Priory
1775 N. Columbia St., Covington, LA 70434
Fr. M. Pierre, SBbS, (985) 892-7227, 892-7229
Independent, SU-SA

Christ the King Catholic Church
510 N.W. Evangeline Thwy., Lafayette, LA 70501
Fr. Francis Miller, OFM, (337) 261-1225, 234-1431
Independent, SU/W/SA 10:30 am

Our Lady of Fatima Mission
Cornerstone Village, 308 Sidney Martin Rd., Lafayette, LA 70507
Frs. Bernard & Joseph, OFM, (414) 445-4800, (318) 237-3040
Independent, 3rd SU 9 am

St. Philomena Chapel
Holy Ghost Friary, 314 Vincent Rd., Morse, LA 70559
Fr. George McLaughlin, CSSp, (337) 785-0303 (voice/fax)
Independent, SU/TU-SA 7:30 am

Our Lady of the Rosary Chapel
1184 Hwy. 178, Opelousas, LA 70570
Bp. Daniel Dolan & Fr. Angelo Thielen, (337) 543-2215
Independent, SU 9 am bimonthly

St. Agnes Church
749 East Blvd., Baton Rouge, LA 70802, www.diobr.org
Msgr. Robert Berggreen, (225) 383-4127, fax 383-4154, stagnes@pngusa.net
Diocese, SU 9:30 am

Our Lady of Sorrows Chapel
3475 N. Sherwood Forest Blvd., Baton Rouge, LA 70814
Fr. John Young, (225) 272-0289
SSPX, SU 8 am, SA 4 pm, 1st F 6 pm, 1st SA 10 am

Our Lady of the Most Blessed Sacrament Priory
750 Florida St., Baton Rouge, LA 70821
Fr. M. Eugene, (225) 343-7227, 343-7953
Independent, SU-SA

Arkansas (71600-72899)

Queen of the Miraculous Medal Mission
201 S.W. 3rd St., Bryant, AR 72022
Fr. Gregory Post, (501) 753-6601
SSPX, 1st/3rd SU 3 pm

St. Patrick Church
211 W. 19th St., N. Little Rock, AR 72114
Frs. Define & Fryar, FSSP, (501) 812-9155 (& fax), elcura@worldnet.att.net
Diocese, SU 7:30 & 11 am (usually High), M-SA varies

St. Michael Church
12 Micanopy Cir., Cherokee Village, AR 72525
Frs. Define & Hearty, FSSP, (870) 257-5588
Diocese, SU 11 am, M/F/SA varies

Mass Site
Evening Shade, AR 72532
Fr. Gregory Drahman, CMRI, (870) 368-5620
CMRI, SU twice a month

St. Peter the Fisherman Church
249 Dyer St., Mountain Home, AR 72653
Fr. Christopher Blust, FSSP, (870) 425-2832, elcura@worldnet.att.net
Diocese, SU 5 pm

Oklahoma (73000-74999)

Mass Site
Edmond, OK 73003
No celebrant announced, (405) 340-3173
CMRI, once a month

St. Michael Chapel
4703 N. McMillan Cir., Bethany, OK 73008
Fr. Howard Remski, FSSP, (405) 440-9168, fax 782-0767
Diocese, SU 9, 11 am & 5 pm, M-F 7 am, SA 8

Queen of Angels Chapel
10301 Lakeside Dr., Oklahoma City, OK 73120
Fr. Graham Walters, (405) 752-0004, 949-1667
Independent, SU 8 am, Holydays 6 pm, M-F 7:30 am, SA 10 am

St. John Fisher Chapel
4225 W. 5th St., Tulsa, OK 74127
Fr. James Buckley, (918) 342-3548
SSPX, 1st/3rd SU 5 pm

Our Lady of the Annunciation Monastery of Clear Creek
5804 W. Monastery Rd., Hulbert, OK 74441
(918) 772-2454, fax 772-1044
Diocese, SU 10 am (High), SU-SA 6:45 am, M-SA Divine Office

St. Augustine Church
1720 E. Apache, Tulsa, OK 74110
Fr. Peter Byrne, FSSP, (918) 425-0486, fax 425-2077, fax 425-2077
Diocese, SU 8:45 am & 1 pm, M-TH 12 noon, F 7 pm, SA 8 am

Texas (75000-79999)

St Joseph the Worker Mission
310 Gateridge Dr., Tyler, TX 75703, stjoseph@cox-internet.com
Fr. Carlos Casavantes, FSSP, (903) 939-3221
Diocese, SU 1:30 pm, M-F 7 am, SA 9 am

St. Paul Chapel
1015 E.S.E. Loop 323, Tyler, TX 75703
Fr. Carlos Casavantes, FSSP, (903) 939-3221
Diocese, SU 1:30 pm, Holydays and M-SA varies

St. Mary of the Assumption Church
509 Magnolia Ave., Fort Worth, TX 76104
Fr. Joseph Terra, (214) 887-8696, fax 887-8717, stmarys.ftw@juno.com
Diocese, SU 5:30 p.m. (2nd/4th Cantata)

St. Jude Shrine
3101 Hwy. 90A-West, Stafford, TX 77477
Fr. Louis Campbell, (281) 499-1813
Independent, SU 10 am

Discalced Carmelite Nuns Chapel
600 Flowers Ave., Dallas, TX 75211, mapdal@cathdal.org
Fr. Joseph Terra, FSSP, (214) 887-8696, fax 887-8717
Diocese, SU 9:30 am & 11:30 am

St. Thomas Aquinas Church
6303 Kenwood Ave., Dallas, TX 75214, mapdal@cathdal.org
Fr. Joseph Terra, FSSP, (214) 887-8696, fax 887-8717
Diocese, M-F 6:30 am, SA 8 am

Assumption of the Blessed Virgin Mary Chapel
426 County Rd. 152, Carthage, TX 75633
Fr. James Buckley, (903) 693-3444, 693-3758
SSPX, 1st SU 6 pm

Bl. Kateri Tekakwitha Church
208 N. Merrill, Buffalo, TX 75831, bkteri@ezmailbox.net
Fr. Theodore Rydelek, (903) 322-3705, fax 322-3155
Diocese, SU 5 pm

St Michael the Archangel Roman Catholic Chruch
4805 St. Thomas Pl., Fort Worth TX 76135
(817) 230-4242, st.catherine@charter.net
Independent, SU 10am, Holydays 7 pm, M-SA

Our Lady of Mt. Carmel Church
3900 Scruggs Dr., N. Richland Hills (Ft. Worth), TX 76180
Fr. Daniel Cooper, (817) 284-4809, 268-3307
SSPX, SU 11:30 am

Our Lady of Fatima Catholic Church
609 N. 2nd St., Sanger, TX 76266
Fr. James Buckley, (940) 458-7344, (972) 420-6604
SSPX, SU 8 am

Annunciation Church
1618 Texas St., Houston, TX 77003, (713) 222-2289
Msgr. James Golasinski, sma1@ev1.net
Diocese, SU 8 am (Cantata)

Mater Dei Chapel
7447 McHenry St., Houston, TX 77087
No celebrant announced, (713) 649-2161
Independent, SU & Holydays 11 am, M-SA 8:30 am

St. Michael the Archangel Roman Catholic Chapel
24001 Aldine Westfield Rd., Spring, TX 77373
Fr. Simonot, (281) 376-5845
SSPX, SU 4 pm

Queen of Angels Church
4100 Hwy. 3, Dickinson, TX 77539
Frs. Cooper, Post, Stanich & Zigrang, (281) 337-2508
SSPX, SU 7, 9 & 10:30 am, M-SA, 6 & 7:20 am

St. Jude Shrine
1951 Main St., Groves, TX 77619
Fr. Peter Van Tran
Independent, SU 10 am

St. Mary Church
Farm Market Rd. 340, Hallettsville, TX 77964
No celebrant announced, (512) 798-2128
Diocese, 1st/3rd SU 11 am

St. Joseph Church
7815 Orland Park, San Antonio, TX 78213
Fr. Stephen Zigrang, (210) 525-0334, 659-6014
SSPX, SU 7:30 &10 am , SA 6 pm

St. Maximilian Kolbe Chapel
630 W. Woodlawn @ N. Flores, San Antonio, TX 78212
No celebrant announced, (210) 736-3177, chud3@juno.com
Diocese, SU 11 am

Our Lady of the Blessed Sacrament Mission
Ramada Inn, 601 N. Shoreline Rd., Corpus Christi, TX 78401
Fr. John Pfeiffer, (361) 854-8176
SSPX, 2nd/4th SU 4:30 pm

Corpus Christi Center
3036 Saratoga Blvd., Corpus Christi, TX 78415
Fr. Paul Roman, FSSP, (512) 937-2997 fax 939-7774
Diocese, SU 9 am, TU-F 8 am, SA 9 am

Our Lady of Guadalupe Mission
5325 Papaya Cir., Harlingen TX 78552
No celebrant announced, (281) 337-2508x13, (956) 423-8573
SSPX, 3rd SU 2:30 pm

Sacred Heart Church
5909 Reicher Dr., Austin, TX 78704
Fr. Bradley, austindiocese.org/parishes/austin_sacred_heart1.htm
Diocese, SU 4 pm

Mass Center
Super-8 Motel, 8128 N. I-35, Austin, TX 78753
No celebrant announced, OSJ, (512) 331-9608
Independent, 1st SU 4:30 pm

St. Francis of Assisi Mission
Austin Airport Marion, S. 4415 S. I-35 Hwy, Austin, TX 78753
Fr. John Pfeiffer, (512) 444-0561, fax 339-0820
SSPX, 1st/3rd SU 8 pm

St. Michael the Archangel Priory
3001 Golf Course Rd., Midland, TX 79701
Fr. Jose Lestani, OSJ, (915) 684-4106, 686-7960
Independent, SU 8:30 am, M-SA varies

Cristo Rey Monastery Chapel
145 N. Cotton St., El Paso, TX 79901
Frs. Alfredo Olivas & Felipe Maraya, (915) 533-5323
Diocese, 1st/3rd SU 11 am

Jesus & Mary Roman Catholic Church
1400 W. Yandell Dr., El Paso, TX 79902
Fr. Tague, (915) 544-7385
SSPX, SU 8 & 10 am, M-F 7:15 am, SA 8 am

Our Mother of Perpetual Help Chapel
8365 Roseway Dr., El Paso, TX 79907
Fr. Roberto Mardones, (915) 858-2248
Independent, SU 11 am, 1st SA 8 am

Colorado (80000-81699)

Our Lady of Victory Roman Catholic Chapel
2566 Sable Blvd., Aurora, CO 80011
Fr. Eugene Berry, (303) 364-8040
Independent, SU 8 & 10 am (High), Holydays 8 am & 7:30 pm

Our Lady of Mount Carmel Church
5612 S. Hickory St., Littleton, CO 80120, www.archden.org/parishes
Frs. James Gordon & Jose Salgado, FSSP, (860) 703-8538, fax 795-5411
Diocese, SU 7:30, 9 & 11 am (High), Holydays, M-SA varies

St. Isidore Church (formerly Our Lady Help of Christians Church)
32100 E. Colfax Ave., Watkins, CO 80212
Fr. Joseph Pfeiffer, (303) 344-9300
SSPX, SU 9 am, 1st F 7 pm, SA 5:30 pm, 1st SA 8:30 am

Annunciation Chapel
290 E. County Rd. 56, Fort Collins, CO 80524
Fr. Joseph Pfeiffer, (970) 484-4868
SSPX, SU 2 pm

Immaculate Conception Church
228 11th St., Burlington, CO 80807
Bp. Mark Pivarunis, CMRI, (719) 346-0379, miccsec@aol.com
CMRI, 2nd/4th/5th SU 8 am

St. Joseph Church
101 N. Main St., Fountain, CO 80817
Fr. Thomas Fritschen, FSSP, (719) 635-2379
Diocese, SU 8 am & 12 noon, M-F 7:30 am, SA 8:15 am

Our Lady Help of Christians Mission
Colorado Springs, CO 80901
Fr. Michael Anaya, (719) 205-1434
CMRI, 1st/3rd/5th SU 12:30 pm, 2nd/4th 5:30 pm

St. Cyril Roman Catholic Chapel
505 Popes Bluff Trl., Colorado Springs, CO 80907
Fr. Eugene Berry, (303) 364-8040, frerberry@comcast.net
Independent, SU 4 pm, Holydays 12 noon

Servants of the Holy Family Chapel
8025 Maverick Rd., Colorado Springs, CO 80908
Fr. Anthony Ward, (719) 495-3933, shf@servi.org, www.servi.org
Independent, no schedule announced

Soldiers Memorial Chapel
U.S. Army Base, Fort Carson, CO 80913
Fr. Marcian Mankowski, OP
Diocese, 2nd SU 7 am

St. Philomena Mission
Trinidad, CO 81074
Fr. Michael Anaya, CMRI, (719) 846-2504
CMRI, SU twice a month

Our Lady of the Rosary
8648 Highway 172, Ignacio, CO 81137
No celebrant announced, (970) 884-9026
Independent, 2nd SA 9 am

St. Joseph Church
59350 Carnation Rd., Olathe, CO 81425
Fr. Michael Anaya, (970) 323-0243
CMRI, 4th SU 8 & 10 am

St. John Mary Vianney Chapel
3424 Kearn Dr., Clifton (Grand Junction), CO 81520
No celebrant announced, (970) 323-5057, fax 323-8600
CMRI, SU 8 & 10 am

Wyoming (82000-83199)

Holy Family Chapel
Rock Springs, WY 82901, espirit_de_smet@yahoo.com
No celebrant announced, (307) 382-6917
Independent, SU/SA 9 am, M-F 6 am

Idaho (83200-83899)

Holy Rosary Church
145 9th St., Idaho Falls, ID 83404
Fr. John O'Sullivan, (208) 522-4366
Diocese, 1st SU 5:30 pm

Mass Site
742 Fremont St., Ashton, ID 83420
Fr. Benedict Hughes, (208) 687-0290, frbenedicthughes@juno.com
CMRI, every three months

Our Lady of Guadalupe Mission
Locust Grove Grange Hall, Victory Rd., Meridian, ID 83642
Fr. Christopher Hunter, (208) 362-9738
SSPX, SU 6 pm

St. George Church
2004 Lucas St., Post Falls, ID 83854
Fr. Kevin Willis, FSSP, (208) 773-4715, 777-1549
Diocese, SU 6:45 am & 12:30 pm, Holydays 7:30 am & 8 pm, M-SA varies

St. Dominic School Chapel
5450 W. Riverview Dr., Post Falls, ID 83854
Frs. Morgan & Patrick Crane, (208) 773-2231
Independent, no schedule announced

Immaculate Conception Church
495 Lincoln St., Post Falls, ID 83854
Frs. P. Crane, D. Hewko & Morgan, (208) 773-7442, fax 773-8070
SSPX, SU 7, 8:30 & 10 am (High), M-SA varies

Mary Immaculate Queen Church
15384 N. Church Rd., Rathdrum, ID 83858
Fr. Benedict Hughes, (208) 687-0290, frbenedicthughes@juno.com
CMRI, SU 7 & 9 am

St. Joseph's Mission
HC-04, Box 126, St. Maries, ID 83877
Fr. Leo Boyle, (208) 245 4671
SSPX, 2nd/4th SU 4 pm

Utah (84000-84799)

Our Lady of Fatima Mission
Crystal Inn, 2254 City Center Ct., West Valley City, UT 84119
Fr. Daniel Cooper, (801) 596-0707
SSPX, 2nd/4th/5th SU 5:15 pm

Arizona (85000-86599)

St. Augustine Church
Phoenix, AZ 85003
No celebrant announced
Diocese, SU 7 am

St. Thomas Church
2312 E. Campbell Ave., Phoenix, AZ 85016
Fr. Stephane Dupre, FSSP
Diocese, SU 1 pm

Our Lady of Sorrows Church & Retreat House
750 E. Baseline Rd., Phoenix, AZ 85040
Frs. Trevor Burfitt & Chris Lieth, (602) 268-7673, fax 276-9609
SSPX, SU 7 & 10 am, TU/TH/F, 1st F 6:30 pm

Our Lady of Quito Chapel
9009 S. 18th St., Phoenix, AZ 85040
Fr. Terence Finnegan, (602) 268-7311
Independent, SU 8:30 am & 7 pm, M-SA varies

Queen of the Most Holy Rosary Church (formerly Mt. Carmel)
2533 W. Myrtle, Phoenix, AZ 85051
Fr. Cordova, (602) 244-8765, fax 267-0813, m.cordova@juno.com
CMRI, SU 9 am, TU-SA 11:15 am

Immaculate Conception Church
101 W. Rocalla Ave., Ajo, AZ 85321
Fr. Richard Rego, (520) 387-7049
Diocese, 1st SU 12:15 pm

Our Lady of the Sun International Shrine
12534 W. Peoria Ave., El Mirage, AZ 85335
Fr. Francis LeBlanc, (623) 583-1027, 583-1031, leblanc_olsuntrad@yahoo.com
Independent, SU 9 am

Mass Site
Windmill Suites, River Rd. & Campbell, AZ 85700
Fr. Ephrem Cordova, (520) 304-0759, m.cordova@juno.com
CMRI, SU 5 pm

Holy Family Church
338 W. University Blvd., Tucson, AZ 85705, fr.rego@juno.com
Frs. Richard Rego & John Fahey, (520) 387-7049, fax 623-6773
Diocese, SU 5 pm, M-TU 8:30 am

St. Anne Convent Chapel
3820 N. Sabino Cyn Rd., Tucson, AZ 85715
Fr. Clarke Moore, (520) 544-7726, fax 398-9711
Diocese, SU 1:30 pm & Holydays 12 noon, 1st SA 10 am

Mass Site
Snowflake, AZ 85937
No celebrant announced, (928) 536-2915
CMRI, every other month

Mission Santa Maria
The Monday Club, 1306 Stetson Rd., Prescott, AZ 86303
No celebrant announced, (928) 443-5111
SSPX, SU 2:30 pm

St. Cecilia Church
850 Main St., Clarkdale, AZ 86324
No celebrant announced, FSSP
Diocese, SU 5 pm

St. Michael the Archangel Traditional Catholic Church
711 Andy Devine Ave., Kingman, AZ 86401
Rev. Fr. Paul Johnson, (928) 718-0691, fr_paulj@redrivernet.com
Independent, SU-SA 10 am

New Mexico (87000-88499)

San Ignacio Church
1300 Walter St. N.E., Albuquerque, NM 87102
Fr. Millan Garcia, (505) 243-4287
Diocese, SU 12 noon

Our Lady of the Rosary Church
333 58th St. N.W., Albuquerque, NM 87105
Fr. Ronald Bibeau, (505) 831-3244, 873-3564
SSPX, SU 7:30 & 9:30 am, 1st TH 6 pm, SA 9 am

Our Lady of Sorrows Mission
Farmington, NM 87401
Fr. Michael Anaya, (970) 323-5057
CMRI, 5th SU

Nevada (88900-89899)

St. Rose Hospital Chapel
Henderson, NV 89011
No celebrant announced
Diocese, 1st SU 2 pm

St. Joseph Catholic Church
131 N. 9th St., Las Vegas, NV 89101
Fr. Courtney Krier, (702) 384-1223, 596-5041, ckrier@toto.csustan.edu
Independent, SU 8, 9:30 & 11:45 am, Holydays 8 am & 5 pm, SA

Our Lady of Victory Traditional Catholic Church
1575 E. Windmill Ln., Las Vegas, NV 89123,
Fr. Peter Otto, (702) 361-6510, mfhilgar@aol.com
SSPX, SU 10 am & 12 noon, M/TU 8 am, W-SA/Holydays 6 pm

Our Lady of the Blessed Sacrament Roman Catholic Church
1460 W. Antelope St., Silver Springs, NV 89429
Fr. Matthew Howard, (775) 450-3799, frmhoward@aol.com
Independent, 2nd/4th SU 9 am

St. Thomas Chapel
Funeral Home, 833 N. Edmonds Dr, Carson City, NV 89701
Fr. Christopher Brandler, (775) 887-9145
SSPX, 1st/3rd SU 3:30 pm

Holy Spirit Mission
695 Hwy. 395 N., Washoe Valley, NV 89704
Fr. Cyril Apassa, (775) 851-1874, srl@stroreno.com
Diocese, SU 8:30 am, Holydays & 1st F 6:30 pm, 1st SA 9 am

California (90000-96699)

St. John Vianney Chapel
229 S. Detroit Ave., Los Angeles, CA 90036
Fr. Robert Bishop, CMF, (626) 359-3243, roberteb@earthlink.net
Diocese, 4th/5th SU 9 am

Maria Stella Maris Mission
3600 Gaffey St., San Pedro, CA 90731
Fr. Brian Hawker, (310) 548-4706
SSPX, SU 8:30 am

Little Sisters of the Poor Chapel
2100 S. Western Ave., San Pedro, CA 90732
Fr. Robert Bishop, CMF, (323) 935-1128, roberteb@earthlink.net
Diocese, 1st SU 11:30 am

Our Lady of the Angels Church
1100 W. Duarte Rd., Arcadia, CA 91007
Frs. Charles Ward, (626) 447-1752, fax 447-0083
SSPX, SU 7:30 & 10 am

St. Joseph Chapel
Santa Teresita Hospital, 1210 Royal Oak Dr., Duarte, CA 91010
Fr. Robert Bishop, CMF, (626) 359-3243, roberteb@earthlink.net
Diocese, 2nd SU 10 am

Archangel Gabriel Chapel
1530-B Flower St., Glendale, CA 91201
Fr. Joseph Melito, J.C.L., (818) 246-7227
Independent, SU 11 am (Cantata), Holydays 7:30 pm

Queen of Angels Catholic Church
24244 Newhall Ave., Santa Clarita, CA 91321
Fr. D. Radecki, (661) 255-9849, frdominic@earthlink.net
CMRI, SU 8, 11 am & 5 pm

Mass Site
Womans Club, 18401 Lassen St., Northridge, CA 91325
Frs. Baca, Perez, & Smith, (714) 547-9944, pp918@pacbell.net
Independent, SU 11 am

San Fernando Rey Mission
15151 San Fernando Mission Blvd., Mission Hills, CA 91345
Msgr. Francis Weber, (818) 361-0186, fax 361-3276
Diocese, 1st SU 12 noon

Sacred Heart Church
12704 Foothill Blvd., Rancho Cucamonga, CA 91739
Fr. Steven Porter, (909) 899-1049
Diocese, SU 1:30 pm, Holydays

Sacred Heart of Jesus Mission
19850 E. Colima Rd., Walnut, CA 91789
No celebrant announced, (909) 861-6628
Independent, SU 9:45 am, Holydays 7 pm, M-SA varies

Our Lady of Fatima Parish
Ramada Inn, 91 Bonita Rd., Chula Vista, CA 91910
No celebrant announced, (619) 267-9714, fax 460-6801
CMRI, SU 5 pm

Regina Coeli Confraternity Chapel
4225 Sunnyhill Drive, Carlsbad, CA 92008
No celebrant announced, (760) 729-4822
Independent, SU 6 pm, M 7 pm

St. John Bosco Mission
Best Western, I-15 & El Norte Pkwy., Escondido, CA 92026
Fr. David Nichols, (858) 451-6417
SSPX, 2nd/4th/5th SU 4 pm

Our Lady of Fatima Roman Catholic Church
636 Via Bolivia, Vista, CA 92083
Fr. David Baryj, (661) 413-0408, fax (661) 513-0408
CMRI, SU 5:30 pm

Holy Cross Mausoleum Chapel
4470 Hilltop Dr., San Diego, CA 92102, www.sandiego-tlmc.org
Norbertines, (619) 994-8696, info@sandiego-tlmc.org
Diocese, SU 9 am (2nd/4th High), Holydays

Holy Family Monastic Chapel
1055 22nd St., San Diego, CA 92102
Fr. Sergius Maria, (619) 338-9357
Independent, SU 9 am, M-SA 7:30 am

Mass Site
No celebrant announced, Palm Springs, CA 92262
(760) 360-7315
Independent, no schedule announced

Sacred Heart Traditional Roman Catholic Church
22079 South Rd., Apple Valley CA 92307
Fr. Raymond Steichen, SDB, (760) 247-0057, shtrcc@yahoo.com
Independent, SU 7:30 & 9 am

St. Joseph and Immaculate Heart of Mary Catholic Church
1090 W. Laurel St., Colton, CA 92324
Fr. David Nichols, (909) 824-0323, fax 824-2804
SSPX, SU 7:30 & 10 am, SA 9 am, 1st F 7 pm, 1st SA 9 am

Our Lady of Fatima Roman Catholic Church
2104 E. Division, National City, CA 91950, baryj1@aol.com
Fr. David Baryj, (661) 413-0408, fax (661) 513-0408
CMRI, SA 9 am

Needles Mission
Needles, CA 92363, ckrier@toto.csustan.edu
Fr. Courtney Krier, (702) 384-1223, 596-5041
Independent, SU 3 pm

Blessed Sacrament Chapel
66011 Cambria Rd., Phelan, CA 92371
Fr. David Nichols, (619) 242-2311
SSPX, 1st/3rd SU 3 pm

St Francis de Sales Church
4205 Mulberry St., Riverside, CA 92501
No celebrant announced, (909) 686-6004
Diocese, 2nd SU 1:15 pm

St. Joseph Chapel
401 Taylor St., Hemet, CA 92543
No celebrant announced
Independent, SU & Holydays 9:30 am, M-SA 7 am

San Juan Capistrano Mission Basilica Serra Chapel
31414 El Camino Real, San Juan Capistrano, CA 92675
No celebrant announced, (714) 248-2000
Diocese, SU 8 am, Holydays vary

Our Lady Help of Christians Catholic Church
9621 Bixby Ave., Garden Grove, CA 92841, www.olhc.us
Frs. Patrick Perez & L. Smith, (714) 547-9944, pp918@pacbell.net
Independent, SU 8 & 10 am, 12:30 pm, M-SA 8:30 am

San Buenaventura Mission
211 E. Main St., Ventura, CA 93001, mission@anacapa.net
Msgr. Sylvester O'Byrne, PA, (805) 643-4318
Diocese, SU 1:30 pm

Thomas Aquinas College Chapel
10000 North Ojai Rd., Santa Paula, CA 93060
Fr. Bartholomew de la Torre, OP, (805) 933-1854
Diocese, no schedule announced

St. Michael Catholic Church
1030 Brundage Ln., Bakersfield, CA 93304
Fr. Daniel Cooper, (661) 323-4786
SSPX, SU 5:30 am

San Clemente Mission
1305 Water St., Bakersfield, CA 93305
Msgr. Ralph Belluomini, (661) 871-9190
Diocese, SU & Holydays 8 am

St. Anthony of Padua Church - Guadalupe Chapel
5770 N. Maroa Ave., Fresno, CA 93704
Msgr. John Coehelo-Harguindeguy, (559) 439-0124
Diocese, SU 3:30 pm

Mass Site
1300 Marion St., Kingsburg (Traver), CA 93673
Msgr. Raymond Ruscitto & Stratinovich, (559) 897-5550
Independent, SU 8 & 10 am (sometimes Cantata)

St. John the Apostle Oratory (Fishermen's Memorial Chapel)
Pier 45-B (Jefferson & Taylor), Wharf, San Francisco, CA 94133
Fr. Morrison, ssja@traditio.com, www.traditio.com/stjohn.htm
Independent, SU 10 am, Holydays 7 pm, Terce SU 9:30 am

Blessed Sacrament Roman Catholic Church
1150 Mellus St., Martinez, CA 94553
Fr. Thomas Zapp, (925) 228-9852
Independent, SU 11 am, Holydays 7 pm, M-TH varies

Holy Family Church
402 Donaldson Wy., Rutherford, CA 94599
Fr. J. Van Snellenberg, (707) 255-6412, yorkesmith@yahoo.com
Diocese, 2nd SU 2:30 pm

Holy Cross Cemetery Chapel
2121 Spring St., St. Helena, CA 94574
Fr. Peter Talcott, SVM, (707) 963-2231
Independent, SU 9 am, M-SA 8 am

St. Michael Mission
Castro Valley, CA 94546
Fr. Morrison, csm@traditio.com
Independent, no schedule announced

St. Mary's Chapel
Hermann Sons Hall, 860 Western Ave., Petaluma, CA 94952
Fr. William Young, (707) 527-6166
Independent, SU 10:15 am

Our Mother of Perpetual Help Chapel
19101 Bear Creek Rd., Los Gatos (Santa Cruz Mountains), CA 95030
Frs. de la Tour & Alessio, (408) 354-7703, fax 354-7369
SSPX, SU 8 (High) & 10:30 am, M-F 7:15 am, SA 7:30 am

Our Mother of Perpetual Help Church
1298 Homestead Rd., Santa Clara, CA 95050
Fr. Pedro Otonnello, (408) 267-0135
Independent, SU 8, 9:30 & 11 am, F 6:30 pm

Our Lady of the Most Holy Rosary Church
2180 Canoas Garden Ave., San Jose, CA 95125
Fr. Gregory Foley, (408) 269-7029
Independent, SU 8:30 & 10:30 am, 1st SA 9 am

St. Felicissimus Chapel
4772 Morrow Rd., Modesto, CA 95356
Fr. Courtney Krier, (209) 545-1040, ckrier@toto.csustan.edu
Independent, occasionally

St. John Bosco Roman Catholic Church
1606 Imperial Ave., Modesto, CA 95358
Fr. Thomas Zapp, (209) 538-3318
Independent, SU 9 am, F-SA time varies

Our Lady of the Assumption Church
2602 S. Walnut Rd., Turlock, CA 95380
No celebrant announced, (209) 634-2222
Diocese, SU 3 pm

St. Michael Church
4524 Garfield Ave., Carmichael, CA 95608
Fr. Louis Alessio, (916) 486-4961, 487-7273
SSPX, SU 8 & 10 am

St. Mary's Catholic Church,
350 Stinson Ave., Vacaville, CA 95688-2619
No celebrant announced, (707) 649-8467
Diocese, SU, 2 pm

St. Stephen Proto-Martyr Church
5461 44th St., Sacramento, CA 95820
Frs. R. Novokowsky, E. Deprey & J. Lebel, FSSP, (916) 455-5114, fax 455-1018
Diocese, SU 8:30 & 10:30 am (High), 1 pm, M-SA varies

St. Therese Catholic Church
369 E. 8th Ave., Chico, CA 95926
(530) 894-4040
Independent, SU & Holydays 10 am, M-SA 5 pm

St. John the Baptist Church
Chico, CA 95926
No celebrant announced
Diocese, 3rd SU 2pm

Our Mother of Sorrows Chapel
2201 Gold St., Redding, CA 96001
Fr. James Dolan
Independent, no schedule announced

Hawaii (96700-96899)

St. Peter Chanel Mission
Borthwick Hawaii Funeral Home, 570 Kinoole St., Hilo, HI 96720
No celebrant announced, (808) 959-6475
SSPX, 2nd SU 3 pm

Blessed Sacrament Church
Honolulu, HI 96801
No celebrant announced
Diocese, SU 10 am

Our Lady of Lourdes Mission
1527 Keeaumoku St., Honolulu, HI 96822
No celebrant announced, (808) 597-8424, 373-3200
SSPX, 2nd SU 8 am

St. Anthony Church
Kalihi St., Honolulu, HI 96801
Fr. H. Smith
Diocese, SU 11:30 am

Oregon (97000-97999)

Our Lady of Fatima Church
4530 S.W. Garden Home Rd., Portland, OR 97219
Fr. Eugene Heidt & Joseph Brown, (503) 246-6212, 538-7919
SSPX, SU 11:30 am

St. Birgitta Church
11820 N.W. St. Helens Rd., Portland, OR 97231
Fr. Joseph Browne, CSC, (503) 286-3929, browne@up.edu
Diocese, SU 8 am (cantata last SU), 1st F 7:30, 1st SA 8 am

St. Pius X Chapel
18153 Powers Creek Loop Rd. N.E., Silverton, OR 97361
Frs. Eugene Heidt & Joseph Browne, CSC, (503) 873-4356
Independent, SU/SA 8 am, M-F 6:30 am

St. Thomas Becket Chapel
25269 E. Bolton Rd., Veneta, OR 97487
Frs. Christopher Brandler, Cooper & Hunter, (541) 935-1873
SSPX, SU 9 am, M-F 7:15 am, SA 8 am

Saint Therese Chapel
12371 Keno Worden Rd., Keno, OR 97627
No celebrant announced, (541) 884-3158
SSPX, 1st SU 10 am

Most Sacred Heart Roman Catholic Chapel
1051 S.W. Helmholtz Way, Redmond, OR 97756
Fr. Adam Cyr, (541) 548-6416, cnc2@bendcable.com
Independent, monthly

Washington (98000-99499)

Corpus Christi Church
204 6th Ave. N, Edmonds, WA 98020
Fr. Christopher Hunter, (425) 771-9208
SSPX, SU 7:30 & 9:30 am, Holydays 7 pm, 1st F/1st SA/SA

St. Joseph Chapel
Josephinum Hotel, 1902 2nd St., Seattle, WA 98101
Fr. James Reichmann, (206) 448-8500
Diocese SU 9:30 am

Holy Redeemer Roman Catholic Chapel
11824 10th Ave. SW, Seattle, WA 98146
Fr. Adam Cyr, (206) 901-9991, sjchapel.wa@netzero.net
Independent, SU 9 am, M-SA 8 am, F 6:30 pm, SA 9 am

Mass Site
Sequim, WA 98382
No celebrant announced, (360) 683-7427
CMRI, 2nd SU 5:30 pm

St. Mary Church
757 138th St. S., Tacoma, WA 98444
Fr. Gerard McKee, (253) 535-9477, fr.gerard.mckee@juno.com
CMRI, SU 8 & 10:30 am

Mass Site
Toledo, WA 98532
(360) 864-6050
CMRI, 3rd SU 4 pm

St. Joseph Church
Poplar St., Waterville, WA 98858
Fr. Salvana, (509) 745-8205
Diocese, 2nd SU 4 pm

Mass Site
700 W. 7th Ave., #801, Spokane, WA 99204
Fr. Ted Brodley
Independent, no schedule announced

Our Lady of Guadalupe Church
3914 N. Lidgerwood St., Spokane, WA 99207
Fr. Kevin Vaillancourt, CMSS, (509) 489-6602, tradition@strc.org
Independent, SU 8:30 & 10:30 am, M-SA varies

Carmel of the Holy Trinity
4027 S. Wilbur Rd., Spokane, WA 99206
Fr. Morgan & Patrick Crane, (208) 773-2231, 777-9750
Independent, SU-SA 8 am

Sacred Hearts of Jesus & Mary Chapel
N. 5507 Regal, Spokane, WA 99207
Fr. Thomas Fouey, (318) 261-1225
Independent, SU 10 am

St. Michael Church
8500 N. St. Michael Rd., Spokane, WA 99217
Frs. Puskorius & McKee, (509) 467-0986,frcasimir@stmichaels.org
CMRI, SU 8 & 10:30 am, 5 pm

St. Joseph Church
520 S. Garfield, Kennewick, WA 99336
Fr. Richard Sedlacek, (509) 586-3820
Diocese, 1st/3rd SU 4 pm

Alaska (99500-99999)

St. Therese, Patron of Alaska Mission
11610 Old Seward Hwy., Anchorage, AK 99516
No celebrant announced, (907) 349-2042
SSPX, 4th SU 9 am

Sacred Heart Cathedral St. Therese of Lisieux Chapel
2501 Airport Wy., Fairbanks, AK 99709
Fr. Norman Pepin, SJ, (907) 474-9032, www.mosquitonet.com
Diocese, SU 10 am

MASS SITES IN CANADA
By Province, in Alphabetical Order of City
Alberta

Immaculate Heart of Mary Church
235 8th St. N.E., Calgary, AB
No celebrant announced, (403) 233-0031
SSPX, SU 7:15 & 10 am, M-SA 7 am

St. Anthony Church
5340 4th St. S.W., Calgary, AB
Fr. Christopher Blust, FSSP, (403) 252-1137, fax 255-7796
Diocese, SU 7:15 am & 12 noon, M-SA varies

Maronite Church
9809 75th Ave., Edmonton, AB
No celebrant announced
Diocese, 2nd SU

St. Jung Ha Sang Church
8350-77 Avenue, Edmonton, AB
Fr. Georges Roussel, OMI, (780) 489-0485
Diocese, alt. SU 8:45 am

Chapel
League Hall, 10425 University Ave., Edmonton, AB
No celebrant announced, (780) 434-2726
SSPX, 1st SU 9:30 am (sometimes 4 pm)

St. Theresa Mission
Lethbridge, AB
No celebrant announced, (403) 328-0627
SSPV, 5th SU & last W

Chapel
Peace River, AB
No celebrant announced, (780) 332-1381
SSPX, SU monthly

St. Anne Mission
Redcliff, AB
No celebrant announced, (403) 548-3468
SSPX, monthly 4 pm

Our Lady of Sorrows Church
5036 51st St., Rocky Mountain House, AB
No celebrant announced, (403) 845-6347
SSPX, SU 9:30 am

St. Francis Xavier Mission
Sundre, AB
No celebrant announced, (403) 233-0031
SSPX, monthly 4 pm

British Columbia

Divine Mercy Parish
Elks Lodge Hall, 27209 Frazer Hwy., Aldergrove, BC
Fr. Charles Ryan, FSSP, (604) 526-1195, fax 526-1165
Diocese, SU 9 am

St. Michael the Archangel Church
9387 Holmes St., Burnaby, BC
Fr. Charles Ryan, FSSP, (604) 526-1195, fax 526-1165
Diocese, M-SA 8 am

Holy Name Chapel
157 Cahilty Crescent, Rayleigh (Kamloops), BC
No celebrant announced, (250) 578-8675
SSPX, every other SU 2 pm

Christ the King Church
22630 48th Ave., Langley, BC
No celebrant announced, (604) 533-3358, 882-0011
SSPX, SU 9 am

Our Lady of Good Counsel Church
4334 Jungle Pot Rd., Nanaimo, BC
No celebrant announced, (250) 758-3430
SSPX, SU 11 am

Chapel
724 Victoria St., Nelson, BC
No celebrant announced, (250) 352-2607
SSPX, TU 7:30 pm April-October

Holy Spirit Church
244 Lawrence St., New Westminster, BC
Fr. Charles Ryan, FSSP, (604) 526-1195, fax 526-1165
Diocese, SU 12:30 pm (2nd-4th SU High except July & August)

Mass Site
Oliver, BC
No celebrant announced, (250) 495-7519
SSPX, every other SU 2 pm

Chapel
Port Hardy, BC
No celebrant announced, (250) 949-7968
SSPX, SU occasionally

St. Anthony of Padua Church
1345 W. 73rd Ave., Vancouver, BC
No celebrant announced
Diocese, no schedule announced

Our Lady Queen of Peace Church
3016 37th St., Vernon, BC
Frs. D. Boulet & Emanuel Herkel, (250) 545-3516, 542-5170
SSPX, SU 9 am, weekdays varies

St. Ann Chapel
835 Humboldt St., Victoria, BC
No celebrant announced, (250) 474-1213
SSPX, last SU 4 pm

Chapel
Williams Lake, BC
No celebrant announced, (250) 398-5539
SSPX, no schedule announced

Manitoba

St. Francis Friary Chapel
211 Edmonton St., Winnipeg, MB
Msgr. Norman Chartrand
Independent, 2nd TH 7:30 pm

Our Lady of the Rosary Church
480 McKenzie St., Winnipeg, MB
Frs. Gerard Rusak & Dominique de Vriendt, (204) 589-0759
SSPX, SU 9:30 am

New Brunswick

Our Lady of Sorrows Mission
Miramichi (Moncton), NB
No celebrant announced, (506) 622-4704
SSPX, monthly

Canadian Martyrs Chapel
99 Highlandview St., Moncton, NB
Fr. C. Mercereau, (506) 372-4178, frozenfunnyboy@hotmail.com
Independent, SU 11 am, M-SA 11 am

Newfoundland

Holy Rosary Church
Portugal Cove, NF
No celebrant announced, (709) 895-6722
Diocese, SA 10 am

Nova Scotia

Our Lady the Mystical Rose Chapel
Amherst, NS
No celebrant announced, (902) 667-9390
Independent, bimonthly

St. Monica Mission
Halifax, NS
Fr. D. Ahern, (902) 455-6459, (989) 692-0029, frdahern@aol.com
Independent, bimonthly

Ontario

Mass Site
82 Farm St., Almonte, ON
Fr. Jason Richardson, (613) 256-9054, lyndam@attcanada.ca
Independent, SU 9 am

St. Andrew Church
39 Bridge St., Carleton Place, ON
Fr. Jason Richardson, (613) 256-9054, lyndam@attcanada.ca
Independent, SA 4:30 pm

St. Therese of the Child Jesus Chapel
324 McIntyre Dr., Dryden, ON
No celebrant announced, (807) 937-6631
SSPX, every 3rd SU 6 pm

Chapel
Kenora, ON
No celebrant announced, (807) 547-2015, 547-2746
SSPX, no schedule announced

St. Clement Church
27 King Street W., Hamilton, ON
No celebrant announced
Diocese, SU 12 noon

St. Anne Church
Kitchener, ON
No celebrant announced
Diocese, 1st/2nd/5th SU

Our Lady of Victory Church
1715 Dundas St. E., London, ON
Fr. Gregory Drahman, CMRI, (269) 795-9030
CMRI, SU 7:30 am (September-May), 4:30 pm (June-August)

St. Joseph Hospital Chapel
268 Grovenor St., London, ON
Fr. Paul Andrati, (519) 646-6100x6029
Diocese, SU 4 pm

Divine Mercy Hermitage
849-A Morin St., North Bay, ON
No celebrant announced
Diocese, SU 10 am, M-SA 9 am

Canadian Martyrs Church
364 Regent St., Orillia, ON
No celebrant announced, (416) 251-0499, (705) 721-0581
SSPX, SU 5 pm

St. Clement Church
87 Mann Ave., Ottawa, ON
Frs. Novokowski, FSSP & Bizard, (613) 565-9656, fax 565-9514
Diocese, SU 8:30 & 10:30 am, M-TH 7 am, F 7 am & 7:30 pm

Holy Ghost Portuguese Community Centre
115 Echo Dr., Ottawa, ON
No celebrant announced, (613) 230-6482
SSPX, SU 5 pm

Sacred Heart Church
208 Romaine St., Peterborough, ON
Fr. Liam Gavigan, (416) 261-7498
Diocese, occasional SU 1 pm

Holy Face of Jesus Church
181 Lake St., St. Catharines, ON
No celebrant announced, (905) 704-0038
SSPX, SU 10 am

Queen of Angels Oratory
75 Rolls Ave., St. Catharines, ON
Fr. Father Hearty, FSSP, (905) 680-0447, fax (905) 937-4826
Diocese, SU 8:30 & 10:30 am, M-TH 7 am, F 7 am & 7:30 pm, SA 8 am

St. Therese of the Little Flower Shrine Church
2559 Kingston Rd., Scarborough, ON
Fr. Liam Gavigan, (416) 261-7498
Diocese, SU 1 pm

St. Patrick Church
91 Church St. E., Schomberg, ON
Fr. Liam Gavigan, (416) 261-7498
Diocese, SU 9 am

Holy Family Foundation
Stratford, ON
No celebrant announced, (519) 271-5499
Independent, 1st/3rd SU 9:30 am

St. Philomena Mission
Holiday Inn, 50 Brady St., Sudbury, ON
No celebrant announced, (800) 461-1144, (705) 524-2243
SSPX, 4th SU 6 pm

Transfiguration Church
11 Aldgate Ave., Toronto, ON
Frs. J. Violette, C. Sulzen & F. Mary, (416) 503-8854
SSPX, SU 8 & 10:30 am, M-SA varies

Holy Family Chapel
1372 King St. W., Toronto, ON
Fr. James Kosek, (905) 889-9579
Independent, SU 1 pm

St. Cecilia Church
161 Annette St., Toronto, ON
Fr. Francis Tuck
Diocese, F 7:45 am

St. Vincent de Paul Church
263 Roncesvalles Ave., Toronto, ON
Fr. Jonathan Robinson, COrat., et al., (416) 535-7646, 532-2879
Diocese, SU 9:30 am

St. Cartaugh Church
Tweed, ON
Fr. Liam Gavigan
Diocese, 1st SA 8:30 am

St. Michael's Church
2153 Parkwood Ave., Windsor, ON, www.windsorlatinmass.org
Fr. Ulysses Lefaive, (248) 250-2740, info@windsorlatinmass.org
Diocesan, SU 2 pm

Sacred Heart of Jesus Church
520 Ontario St., Wyoming, ON
No celebrant announced, (416) 251-0499
SSPX, 1st/3rd SU 5 pm

Prince Edward Island

St. Pascal Baylon Mission
Summerside, PE
Fr. Daniel Ahern, (902) 436-3790, frdahern@aol.com
Independent, bimonthly

Quebec

Chapelle Marie-Reine
393 rue Louise, St. Francois de Beauce, Beauce, PQ
No celebrant announced, (418) 837-3028
SSPX, SU 5 pm

St. Bernard Church
1830 DesFlamants, Becancourt (Gentilly), PQ
Fr. Bernard Diamond
Independent, SU 10 am, M-SA varies

Ecole de Sainte Famille
10425 Boulevard de la Rive-Sud, Quebec-Levis, PQ
No celebrant announced, (418) 837-3028, fax 837-7070
SSPX, SU 10 am, M-SA 7:45 am (7:15 am during school)

Residence du Precieux Sang
69 Rue Saint Louis, Quebec-Levis, PQ
Fr. Emily, (418) 837-3715, fax 835-5954
SSPX, SU-SA 11 am

St. Joseph Church
166 rue Dante, Montreal, PQ
No celebrant announced, (514) 270-1324
SSPX, SU 10 am, SA 11 am

Notre Dame des Bois Church
Rt. 212, Notre-Dame de Bois, PQ
No celebrant announced, (819) 888-2292
Diocese, SU 9 am

Priory Saint Pie X
905 Rang Saint Matthieu, Shawinigan-Sud, PQ
Fr Roger Gueguen, (819) 537-9696, fax 537-6562
SSPX, SU 10 am & 5 pm

Notre Dame de Lourdes Church
1024 rue McManamy, Sherbrooke, PQ
No celebrant announced, (819) 821-0115, 569-7550
SSPX, SU 10 am

Notre Dame de la Garde
785 Brault Ave., Verdun, PQ
Fr. Real Bleau & Yves Normandin, (514) 937-3812, 374-2413
Diocese, 8:45 am (High), M-SA 8:30 am et al.

Saskatchewan

Chapel
St. Michael Hall, 134 13th Ave., Regina, SK
No celebrant announced, (306) 522-9472
SSPX, every 3rd week

Our Lady of Fatima Chapel
S.W. Main St., Village of Welwyn (Regina), SK
No celebrant announced, (306) 733-2134, 645-4568
SSPX, every 3rd week

Chapel
Saskatoon, SK
No celebrant announced, (306) 373-5770
SSPX, monthly

Our Lady of Czestochowa Church
301 Avenue Y So., Saskatoon, SK
Fr. Bronislaw Kartanowicz, (306) 382-2878, 374-4428
Diocese, SU 9 am, F 5:15 pm

MASS SITES OUTSIDE THE U.S. AND CANADA

Urbs Roma

Capella Adoratoria Basilicae Sanctae Mariae Majoris
42 Piazza di Santa Maria Maggiore
No celebrant announced, +39 (6) 446-5836, 481-4287
Last W 5 pm

Capella Sanctae Catherinae Sienensis
85 Via Urbana (near Basilica of St. Mary Major)
No celebrant announced, SSPX
SU 11 am, TH 6:30 pm

Ecclesia Iesu et Mariae ad Cursum
45 Via del Corso (just south of the Piazza del Popolo)
Frs. Vittorio Mazzuchelli & Raul Olazabal, ICR
SU & Holydays, 10 am

Ecclesia Sancti Gregorii Caementariorum
75A Via Leccosa (at cul-de-sac, on left after fresco of St. Gregory)
Fr. John Berg, FSSP, +39 (6) 707-3689
M-SA 7 am, 1st F/SA 6:30 pm, Vespers & Benediction SU

Ecclesia Santae Mariae Luminis
Trastevere (corner of Via della Lungaretta)
No celebrant announced
SU 11 am

Oratorium S. Francisci Xavierii
Via della Caravita (off Via del Corso by Ecclesia S. Ignatii)
Fr. Frank Quoex, ICR
SU & Holydays 11:30 am

Oratorium Sancti Gregorii VII
13B Via Pietro della Valle (just behind the Castel Sant' Angelo)
No celebrant announced, IMBC, +39 (6) 183-9335, fax 183-9334
1st/3rd/5th SU, 11 am

Ecclesia Sancti Joseph
Via Francisco Crispi (near Piazza di Spagna)
Fr. Ignacio Barreiro, +39 (6) 4201-0145, 3967-0239
Independent, SU 10:15 am, M-SA varies

Some historically interesting churches to consider visiting when in Rome are:
? San Girolamo degli Schiavorri, St. Jerome's church
? San Paolo alla Regola, where St. Paul wrote the four Epistles of the Captivity
? Sant' Alfonso, where the famous icon Mater Maria Perpetui Succursus (Our
Mother of Perpetual Help) is exhibited
? Santa Maria della Concezione (Eglesia degli Cappucini), with its bone crypt
and museum
? Santa Maria in Ara Coeli, with its altar erected by the Roman Emperor
Augustus after a vision of the Virgin and the Infant
? Santa Maria Maggiore Basilica, with St. Jerome's and Pope St. Pius V's
crypt-shrines
? Santa Maria sopra Minerva, a Gothic-style church, rare for Rome, by the
Piazza della Minerva with its charming miniature elephant obelisk statue by
Gian Lorenzo Bernini (1598-1680)
? Santa Sabina, the church of the Dominicans
? Santo Gregorio Magno, the original site
? Santo Sisto, a Dominican church in the old ecclesiastical style
? Santi Cosma and Damiano Basilica, in the Forum Romanum

International Shrines

Prieure des Coeurs de Jesus et Marie
1 route de Paul, Lourdes, France
Fr. Poutoix
SU-SA

Chiesa della Misericordia
via Barbaroux 41, Turino, Italy
Msgr. Oreste Bunino
+39 (11) 521-5960, fax 521-5992, sindone@torino.chiesacattolica.it

Other Countries

For the locations of Mass sites outside the United States and Canada, contact
the
Registry's international correspondents as follows. These correspondents have
agreed to
provide information equally on all Traditional Latin Masses, under whatever
auspices
celebrated. Please do not ask for a list of all Traditional Latin Masses in the
country, but
for a specific location. Those who would like to serve as contacts for any
country not
listed here should contact the Registry.

Asia
Nestor Carvalho
P.O. Box 334, Panjim 403001, India
+91 (832) 246-2013, 249-2012
nestorcarvalho@sancharnet.in

Europe
Stephen Dumbrell
1 Irmar, 59 Cookham Rd., Maidenhead, Berkshire SL6 7EP, UK
+44 (1628) 636-806, fax 788-802
steve@pearlglobe.co.uk

Europe
Dr. Peter Wimberley
Maren Hemmingsvej 16, DK-9000 Aalborg, Denmark
+45 98139006
wim@city.dk

Pacific Oceania
Cyril Yee
42 Jalan TK 5/23, Taman Mawar, 47100 Puchong, Selangor, Malaysia
+60 (16) 361-9104, kelvin@baptized.com

South America
Dr. Manuel Arbo
980 Coronel Buttleroff c/o Alarcon, Asuncion, Paraguay
+595 (21) 612438, 228173, fax 226782
marbo@pla.net.py

Other Countries
Fraternitas Sacerdotalis Sancti Petri
Kirchstrasse 20, D-88145 Opfenbach-Wigratzbad, Germany
+49 (8385) 922-115, fax 922-113
post@petrusbruderschaft.de

Societas Sacerdotalis Sancti Pii Decimi
Schwandegg, CH-6313 Menzingen, Switzerland
+41 (41) 755-3636, fax 755-1444
info@fsspx.org

TRADITIONAL CATHOLIC ORGANIZATIONS

Catholic Traditionalist Movement
210 Maple Ave., Westbury, NY 11590
(516) 333-6470, fax 333-7535, www.latinmass-ctm.org
Independent

Coalition in Support of Ecclesia Dei
P.O. Box 2071, Glenview, IL 60025
(847) 724-7151 (voice/fax), www.ecclesiadei.org
Diocese

Congregatio Mariae Reginae Immaculatae
8500 N. St. Michaels Rd., Spokane, WA 99217
(509) 467-0986, fax 467-2425, www.cmri.org
CMRI

Foederatio Internationalis “Una Voce”
Via C. Battisti 2, 10123 Torino, Italy, unavox@cometacom.it
+39 (011) 562-3677, fax +39 (011)562-4460
Diocese

Fraternitas Sacerdotalis Sancti Petri
Kirchstrasse 20, D-88145 Opfenbach-Wigratzbad, Germany
(49) 0838-5671, fax 8285-9531, post@petrusbruderschaft.de
Diocese

In the Spirit of Chartres Committee
600 W. Riverview Dr., Suffolk, VA 23434
(757) 925-7904, isoc.com@verizon.net
Independent

Institutum Christi Regis Summi Sacerdotis
Villa Martelli, Via di Gricigliano 52, 50069 Le Siecli (FI), Italy
(011) 55-830-9622, fax 55-836-3067, 194.243.127.75:80/icr
Diocese

St. Joseph's Golden Anchor Prison Ministry
P.O. Box 150455, Lakewood, CO 80215
(303) 273-5301
Independent

National Registry of Traditional Latin Masses
P.O. 2121, Castro Valley, CA 94546
Fax (916) 735-2409, registry@traditio.com, www.traditio.com
Independent

Societas Sacerdotalis Sancti Pii Decimi
Schwandegg, CH-6313 Menzingen, Switzerland
+41 (41) 755-3636, fax +41 (41) 755-1444, info@fsspx.org
SSPX

Societas Sacerdotalis Sancti Pii Quinti
P.O. Box 217, Oyster Bay, NY 11771
(516) 922-5430, sspv@sspv.net, www.sspv.net
SSPV

Society of St. John the Apostle
P.O. 2121, Castro Valley, CA 94546
ssja@traditio.com, www.traditio.com/stjohn.htm
Independent

Society of the Virgin Mary
116 Sunrise Ave., Beckley, WV 25801
(304) 255-6020, fax 255-4300, bptaylor@svmpriests.us
Independent

Society of Traditional Roman Catholics
P.O. Box 130, Mead, WA 99021
(423) 510-9106, fax 489-4060, tradition@strc.org, www.strc.org
Independent

TRADITIO Traditional Roman Catholic Internet Site
P.O. 2121, Castro Valley, CA 94546
traditio@traditio.com, www.traditio.com
Independent

TRADITIONAL CATHOLIC
SEMINARIES, ORDERS, AND LAY SOCIETIES
Seminaries

Fraternite Notre Dame Seminary
502 N. Central Ave., Chicago, IL 60644
(773) 261-0101, thepilgrim@fraternitenotredame.com
Independent

Immaculate Heart Seminary
Heart Content Rd., P.O. Box 56, Round Top, NY 12473
(518) 622-9833, sspv@sspv.net, www.sspv.net
SSPV

Mater Dei Seminary
7745 Military Ave., Omaha, NE 68314
(402) 571-4404, fax 571-3383
CMRI

St. Joseph Minor Seminary
15384 N. Church Rd., Rathdrum, ID 83858
(208) 687-0290, frbenedicthughes@juno.com
CMRI

Our Lady of Guadalupe Seminary
P.O. Box 147, Denton, NE 68339
(402) 797-7700, fax 797-7705, seminary@fssp.com
Diocese

St. Joseph Minor Seminary
15100 N. Church Rd., Rathdrum, ID 83858
(208) 687-0978, frbenedict@aol.com
CMRI

St Michael the Archangel Seminary
2030 Escobar Ave., Spring Hill, FL 34608
(352) 683-9192
Independent

St. Thomas Aquinas Seminary
21077 Quarry Hill Rd., Winona, MN 55987
(507) 454-8000, fax 454-8044, www.stas.org
SSPX

Religious Orders of Men

Apostolic Monastics
1055 22nd St., San Diego, CA 92102
(619) 338-9357
Independent (Franciscan)

Brothers of the Annunciation of Mary
245 N. Buckeye St., Wooster, OH 44691
(330) 262-6205, brothers@nvi.net
Independent (Franciscan)

Brothers of Our Lady of Reconciliation
P.O. Box 120100, W. Melbourne, FL 32912
(321) 409-2642
Independent (Franciscan)

Christ the King Abbey
5060 County Rd. 1635, Cullman, AL 35058
(256) 796-5515, www.christthekingabbey.org
Independent (Contemplative Benedictine)

Franciscan Brothers of Our Lady of Mercy
Box 1005, Cabot, AR 72023
(501) 663-4900, franciscan_brothers@msn.com
Independent (Franciscan)

Franciscan Brothers of the Immaculate Heart of Mary
50905 45th St. W., Lancaster, CA 93536
(661) 948-9334
Independent (Franciscan)

Franciscan Friars of Jesus Crucified
P.O. Box 270692, Hartford, WI 53027
ffjc1226@yahoo.com
Independent

Franciscan Friars of Rochester
3376 Mt. Read Rd., Rochester, NY 14600
cfm@eznet.net, home.eznet.net/~ofm/whoarf2.html
Independent (Franciscan)

Franciscan Friars of the Sacred Heart
504 W. Broadway, Fulton, NY 13069
(315) 598-7687
Independent (Franciscan)

Hermitage of St. Joseph
P.O. Box 37, Lemhi, ID 83465
No telephone announced
Diocese (Carmelite Hermits)

Holy Rosary Abbey & Retreat Center
407 Ueland Street, Powers Lake, ND 58773, holyrosaryabbey.com
Fr. Ryan St. Anne, OSB, (701) 464-6458, abbatia@oddpost.com
Independent (Traditional Benedictine)

Immaculate Heart Seminary
Heart Content Rd., P.O. Box 56, Round Top, NY 12473
(518) 622-9833, sspv@sspv.net, www.sspv.net
SSPV

Jesus & Mary Brothers' Novitiate
1401 W. Yandell Dr., El Paso, TX 79902
(915) 544-7385
SSPX

Monks of the Annunciation of the Lord
P.O. Box 401, Sybertsville, PA 18251
(570) 788-4466
Diocese

Monks of the Holy Family
4136 W. Avenue I, #3, Lancaster, CA 93536
(661) 718-2114
Independent (Benedictine)

Opus Mariae Mediatricis
P.O. Box 7879, Dallas, TX 75209
info@omm.org, www.omm.org
Diocese

Oratory of St. Augustine
14 N.W. 48th Ave., Miami, FL 33126
(305) 442-8783, fax 444-9180
Independent (Augustinian)

Order of Mt. Carmel
P.O. Box 191, Elmhurst, PA 18416
No telephone announced
Independent (Contemplative)

St. Thomas Aquinas Seminary Brothers' Novitiate
21077 Quarry Hill Rd., Winona, MN 55987
(507) 454-8000, fax 454-8044
SSPX

Society of Our Lady, Warriors of the Blessed Virgin
40500 Maggie Jones Rd., Paisley, FL 32767
(352) 669-5312, rpensenstadler@hotmail.com
Independent (Hermetic)

Order of St. Francis of Assisi
3376 Mt. Read Blvd., Rochester, NY 14616
(716) 621-1122
Independent

Ordo Minimorum Dei (Servants of Our Lady of La Salette)
P.O. Box 610309, Flushing, NY 11361
(718) 281-1617, fax 631-8751
Independent

Our Lady of Guadalupe Monastery
142 Joseph Blaine Rd., Silver City, NM 88061
Fr. Cyprian, OSB, (505) 388-9279
SSPX (Benedictine)

Our Lady of Philermos Roman Catholic Monastery
300 Locke Ln., Benton TN 37307
www.osjmonks.com, info@osjmonks.com
Independent

Our Lady of the Annunciation Monastery of Clear Creek
5804 W. Monastery Rd., Hulbert, OK 74441
(918) 772-2454, fax 772-1044
Diocese (Benedictine)

Priests & Brothers of the Congregatio Mariae Reginae Immaculatae
8502 N. St. Michael Rd., Spokane, WA 99217
(509) 467-0986, fax 467-2425, www.cmri.org
CMRI

Queen of Angels Convent
245 N. Buckeye St., Wooster, OH 44691
Fr. Gabriel Ward, (330) 262-2605, brothers@mailhost.nvi.com
Independent (Franciscan), SU 10 am

Queen of Angels Franciscan Monastery & Hospice
RR 1 Box 41, New Rockford, ND 58356
(701) 947-2194
Independent (Franciscan)

Sacerdotal Christ
164 Denman Rd., Liberty, NY 12754
(845) 292-0425, paxdei1@hotmail.com
Independent

St. Joseph (Junior) Seminary
15100 N. Church Rd., Rathdrum, ID 83858
No telephone announced
CMRI

Servants Minor of St. Francis
1124 Jackson St., Scranton, PA 18504
(570) 344-7442
Independent

Servants of the Holy Family
8025 Maverick Rd., Colorado Springs, CO 80908
(719) 495-3933, shf@servi.org, www.servi.org
Independent

Society of the Immaculata
P.O. Box 1036, N. Massapequa, NY 11758, micmsg@aol.com
(631) 225-6524, www.societyoftheimmaculata.com
Independent (Monfortian)

Society of the Virgin Mary
116 Sunrise Ave., Beckley, WV 25801
(304) 255-6020, bptaylor@svmpriests.us, www.svmpriests.us
Independent

Society of the Holy Ghost
314 Vincent Rd., Morse, LA 70559
(318) 785-0303 (voice/fax)
Independent

Religious Orders of Women

Ancillae Mariae Mediatricis
P.O. Box 33, Berlin, NJ 08009, members.aol.com/Sisterneri
Fax (856) 809-1669, sisterneri@aol.com
Diocese

Carmel of the Holy Trinity
4027 S. Wilbur Rd., Spokane, WA 99206
No telephone announced
SSPX (Carmelite)

Carmelite Monastery of the Sacred Hearts
8540 Kenosha Dr., Colorado Springs, CO 80908
sisters@sistersofcarmel.org, www.sistersofcarmel.org
Independent (Discalced Carmelite)

Daughters of Mary, Mother of Our Savior, St. Joseph Novitiate
P.O. Box 205, Round Top, NY 12473
(518) 622-9833, sspv@sspv.net, www.sjnovitiate.org
SSPV

Dominican Convent of the Queen of the Most Holy Rosary
1802 N. 21st Pl., Phoenix, AZ 85006
No telephone announced
CMRI

Dominican Sisters of Idaho
20274 W. Riverview Dr., Post Falls, ID 83854
(208) 773-7598
Independent

Dominican Sisters of Our Lady of the Rosary
15 Pepper St., Monroe, CT 06468
(203) 261-8290
Independent (Dominican)

Dominican Sisters of the Sacred Hearts
129 Academy, Mexico, NY 13114
(315) 963-8058
Independent (Dominican)

Little Company of the Immaculate Heart of Mary
2010 Escobar Ave., Spring Hill, FL 34608
(352) 585-1027, smmi@tampabay.rr.com, www.littlecompany.org
Independent

Missionary Sisters of the Holy Ghost
P.O. Box 589, Veradale, WA 99037
www.asisna.com/cri
Independent

Oblatae Mariae, Reginae Apostolorum
Our Lady of Ephesus, P.O. Box 58, Starrucca, PA 18462
(570) 727-3341, fax 727-3941, www.oblatesofmary.com
Diocese

Oblates of St. Gertrude
11144 Reading Rd., Cincinnati, OH 45241
(513) 769-5211
Independent

Sisters of the Congregatio Mariae Reginae Immaculatae
8502 N. St. Michael Rd., Spokane, WA 99217
(509) 467-0986, fax 467-2425, www.cmri.org
CMRI

Sisters of the Society of St. Pius X - Sacred Heart Novitiate
540 W. 8th St., Browerville, MN 56438
(612) 594-2944 (voice/fax)
SSPX

St. Joseph Monastery
P.O. Box 993, Cullman, AL 35056
(256) 796-5515
Independent (Contemplative Benedictine)

Servants of Our Lady of La Salette (Ordo Minimorum Dei)
P.O. Box 610309, Flushing, NY 11361
(718) 281-1617, fax 631-8751
Independent

Sisters of the Congregation of the Mother of God
3715 286th St., Persia, IA 51563
No telephone announced
CMRI

Sisters of the Passion & Cross
P.O. Box 366, New Middletown, OH 44442
jesumaria@aol.com, www.adorationmonastery.org
Independent (Traditional Poor Clare Capuchin Contemplatives)

Lay Societies

Alter Christus Confraternity
11144 Reading Rd., Cincinnati, OH 45241
holyfrocks@aol.com, members.aol.com/holyfrocks
Independent

Block Rosary
P.O. Box 13242, Charlotte, NC 28270
(704) 843-0648, fax 843-0874, dld@charlotte.infi.net
Independent

Catholic Students United for the Faith
3220 S. 198th St., Seatac WA 98188
(206) 560-0101, catholicstudentsunited@yahoo.com
Independent

Confraternity of St. Michael
P.O. Box 2121, Castro Valley, CA 94546
csm@traditio.com, www.traditio.com/con.htm
Independent

Fifth Crusade: Traditional Catholic Youth International
24-A Ophanage Rd., Ft. Mitchell, KY 41017
(606) 331-6216, billhesch@aol.com
Diocese

Lay Confraternity of Sts. Peter & Paul
30 Flint Pl., Ronkonkoma, NY 11779
(631) 585-0814, secretary@breviary.net, www.breviary.net
Independent

Mancipia Immaculati Cordis Mariae
St. Benedict Center, P.O. Box 627, Winchester, NH 03470
(603) 239-4420
Independent

Order of St. Dagobert
1856 W. Marshall St., Norristown, PA 19403
No telephone announced
Independent

Our Lady's League of the Martyrs of Purity Crusade
RR1 McDonalds Corners, ON K0G 1M0, Canada
(613) 278-2618, fax 278-0550, www.lffa-ollmpc.com
Independent

Radical Catholics for Justice & Peace
3220 S. 198th St. , Seatac, WA 98188
(206) 560-0101, johncharlesmccormack@hotmail.com
Independent

St. Raphael's League (Single Traditional Catholics)
36 Glenview Dr., Belleville, IL 62223
(618) 397-0201, straphaelsleague@yahoo.com
Independent

Single TradCatholics
P.O. Box 5, San Augustine, TX 75972
No telephone announced
Independent

Third Order of St. Francis
P.O. Box 1403, Providence, RI 02901
(401) 821-1686
Independent

TRADITIONAL CATHOLIC PERIODICALS

Abbey Report
820 E. 5th St., Galesburg, IL 61401
(309) 342-1800, abbatia@oddpost.com, www.holyrosaryabbey.com
Independent (Benedictine), quarterly

Angelus
2918 Tracy Ave., Kansas City, MO 64109
(800) 966-7337, info@angeluspress.org, www.angeluspress.org
SSPX
Monthly, $29.95

Catholic Family News
M.P.O. Box 743, Niagara Falls, NY 14302
(800) 474-8522, cfnnews@softcom.ca, www.oltyn.com
Independent
Monthly, $24.00

? Catholic Voice
P.O. Box 130, Mead, WA 99021
(423) 510-9106, fax 489-4060, tradition@strc.org, www.strc.org
Independent
Quarterly, donations accepted

Fatima Crusader
17000 State Rt. 30, Constable, NY 12926, www.fatima.org
(800) 263-8160, fax (905) 871-3646, info@fatima.org, Independent
Quarterly, donations accepted

From the Housetops
St. Benedict Center, P.O. Box 627, Winchester, NH 03470
(877) 773-1773, info@fromthehousetops.com
Independent
Quarterly, $15.00

Latin Mass Magazine
50 S. Franklin Turnpike, Ramsey, NJ 07446
(201) 327-5900, fax 327-7618, latinmassmagazine@hotmail.com
Indult, www.latinmassmagazine.com
Quarterly, $28.95

New England Catholic News
P.O. Box 919, Norwood, MA 02062
(877) 510-7808, fax (781) 344-8928, trcatholic@aol.com
Independent
Quarterly, donations accepted

New Jersey Catholic News
1360 Pleasant Valley Way, W. Orange, NJ 07052
(973) 325-2233
Independent
Quarterly, donations accepted

? Reign of Mary
8504 N. St. Michael Rd., Spokane, WA 99217
(509) 467-1077, miqcenter@cmri.org, www.cmri.org
CMRI
Quarterly, $14.00

? Roman Catholic
2200 Smelter Ave., Black Eagle, MT 59414
(406) 452-9021, sspv@sspv.net, www.sspv.net
SSPV
Quarterly, $16.00

TRADITIONAL CATHOLIC SUPPLIERS

Because the selection is limited, we have listed some sites that are more
“conservative” than “traditional.” We urge you to check out thoroughly any
supplier you are contemplating doing business with.

Adrian Hamers
Church Interiors
2 Madison Ave., Larchmont, NY 10538
(914) 834-7780, fax 834-0712, www.adrianhamers.com

All Catholic Books
Books
5106 Roanoke Rd., Troutville, VA 24175
(540) 966-2554 fax, allcatholicbooks@mindspring.com

American Classical League
Latin & Greek Instructional Book, Latin Vulgate Bibles
Miami University, Wells Mill Drive, Oxford, OH 45056
(513) 529-7741, fax 529-7742, info@aclclassics.org

Angelus Press
Breviaries, Calendars/Ordos - John XXIII Rubrics
2918 Tracy Ave., Kansas City, MO 64109, www.angeluspress.org
(800) 966-7337, fax (816) 753-3557, info@angeluspress.org

Apostolate of Our Lady of Good Success
Sacramentals
913 N. Lake Rd., Oconomowoc, WI 53066
(262) 567-0929, ladyofgoodsuccess@sbcglobal.net

Apostolate of Our Lady of Siluva
Scapulars
P.O. Box 4787, Spokane, WA 99202, www.siluva.com
(509) 922-4515 (voice/fax), sonjablankenship@msn.com

Art for the Catholic Restoration
Ecclesiastical Art and Church Furnishings
16 Pitcherville Road, Hubbardston, MA 01452
(978) 632-8030, fax 632-8030, artcatholic@net1plus.com

Bakko Company
Vestments
303 S.W. 3rd Ave., Faribault, MI 55021
(507) 332-2887, sacerdosxxii@hotmail.com

Bible Speaks (TBS)
Latin-English Booklets for Mass, Divine Office, Benediction, Etc.
20 Marlborough Ave., Ottawa, ON K1N 8E7, Canada
(613) 232-9829, amdg@travel-net.com

Bolchazy-Carducci Publishers
Latin & Greek Instructional Books & Classics
1000 Brown St., Wauconda, IL 60084, orders@bolchazy.com
(847) 526-4344, fax 526-2867, www.bolchazy.com

Catholic Equator
Candlesticks, Metalware, Vestments
914 W. Idaho St., Hammond, LA 70401, www.thecatholicequator.com
(262) 567-9636, 567-9636 fax, sales@thecatholicequator.com

Christian Wolfe
Communion Breads
P.O. Box 88, 113 E. Market St., Troy, IL 62294
(618) 667-9522

Church Connection
Ecclesiastical Goods & Vestments
216 Cumer Rd., McDonald, PA 15057, info@usedchurchitems.com
(866) 873-3735, fax (724) 746-2451, www.usedchurchitems.com

Clergy Shop
Clergy Supplies
1144 Coolidge Blvd., Suite A, La Place, LA 70068
(318) 269-1919, fax 269-9211, clergyshop@aol.com

Carmelite Monastery of the Sacred Hearts
Badges, Books, Chaplets, Medals, Relics, Rosaries, Scapulars
8540 Kenosha Dr., Colorado Springs, CO 80908
gifts@sistersofcarmel.com, www.sistersofcarmel.com

Catholic Home
Art, Audiotapes, Books, Gifts, Videotapes
P.O. Box 1394, Ballston Lake, NY 12019, (888) 566-5956
orders@catholichome.com, www.catholichome.com

Catholic Research Institute
Ordos-Pius XII Rubrics
P.O. Box 589, Veradale, WA 99037
www.asisna.com/cri

Catholic Software
Software
P.O. Box 1914, Murray, KY 42071
(502) 753-8198, waubrey@aol.com, www.catholicsoftware.net

Catholic Treasures
Audiotapes, Books, Handmissals, Videotapes
1823 Business Center Dr., Duarte, CA 91010, www.catholictreasures.com
(800) 257-4893, fax (626) 359-6933, ctbooks@thinline.com

ChantCD
Gregorian Chant CDs
1069 Williamsburg Dr., Schertz, TX 78154
(210) 566-2536, maktos@insightbb.com, www.chantcd.com

Constance K. Wozney Bookbinder
Bookbinding and Restoration of Altar Missals and Bibles
P.O. Box 3, Eastwood, KY 40018, www.booksbycw.com
(502) 245-1051, info@booksbycw.com

D.C. Riggott, Inc.
Buys/Sells Church Accessories and Furnishings
3540 Neal Ave. S., Afton, MN 55001
(800) 479-8777, fax (651) 436-4769, dcriggottinc@aol.com

Displays of Faith, Inc.
Flags
P.O. Box 1155, Wheaton, IL 60189
Fax (630) 690-5836

Editiones Familiae Sancti Hieronymi
Latin Recordings
507 S. Prospect Ave., Clearwater, FL 33756
(813) 461-4234, fax 442-4750

Fraternity Publications Service
Breviaries & Ordos - John XXIII Rubrics
P.O. Box 196, Elmhurst, PA 18416, www.fssp.com/main
(570) 842-4000x401, fax 842-5141, publications@fssp.com

Freitag Publishing
Agnus Deis, Oils, Medals, Prayer Cloths, Relics, Scapulars
1118 W. Magnolia Blvd., Suite 205, Burbank, CA 91506
(818) 843-0542, fax (818) 972-3988

Gothic Garments
Religious Habits and Robes
P.O. Box 475333, San Francisco, CA 94147
(707) 869-3288, paul@hotmail.com, www.gothicgarments.net

Halo-Works
Stationery, T-shirts, Veils
29850 Rd. 210, Exeter, CA 93221, maureen@halo-works.com
(877) 343-5077, www.halo-works.com

Holy Family School Productions
Audiotapes, Videotapes
38 Langarth St. E., London, ON N6C 1Z1
(519) 433-8954

Immaculate Heart Mantillas
Veils, Vestments
3136 Flora, #311, Kansas City, MO 64109
(816) 861-2405

Immaculate Heart of Mary Church Publications
Calendars & Ordos - Pius X Rubrics
2200 Smelter Ave., Black Eagle, MT 59414
(406) 452-9021, info@ihm-church.org, www.ihm-church.org/calendar.htm

Immaculate Heart of Mary Co.
Devotional Items, Statues, Statue Repair & Repainting
W5590 St. Mary's Way, Necedah, WI 54646
(608) 565-2120

“In the Spirit of Chartres” Committee
Audiotapes, Videotapes
600 W. Riverview Dr., Suffolk, VA 23434, isoc.com@verizon.net
(757) 925-7904, www.the-pope.com/isocmain.html

Jesus Passion Religious Articles & Gifts
Ecclesiastical Goods, Metalware
153 County Rd. 441, Dayton, TX 77535
(877) 825-1223, jesuspassion@earthlink.net

King Richard's Religious Artifacts
Antique and New Religious Artifacts (Altarware, Furniture, Vestments, Statuary)
1007 Union Center Dr., Alpharetta, GA 30004
(678) 393-6500, info@kingrichards.com, www.kingrichards.com

Koenig Traditional Cabinetry
Wooden Church Furnishings
P.O. Box 704, Fitzwilliam, NY 03447
(603) 239-4394, fax 239-4502

LSL Enterprises
Quality Imported Crucifixes, Icons, Prints, Statuary
709 Graydon Ave., Suite 5, Norfolk, VA 23507
(757) 478-6363, order@lslontheweb.com

Loreto Publications
Liturgical Books
P.O. Box 603, Fitzwilliam, NH 03447-0603, www.loretopubs.org
(603) 239-6671, fax 239-6127, loretopubs@loretopubs.org

MAETA
Audiotapes, Books, Videotapes
P.O. Box 6012, Metairie, LA 70009, www.maeta.com
(888) 577-4428, fax (504) 833-5272, orders@maeta.com

Mark Stewart Calendars
Calendars - Pius X Rubrics
P.O. Box 611448
San Jose, CA 95161-1448

Mary Immaculate Queen Center
Devotionals, Handmissals, Calendars/Ordos - Pius XII Rubrics
8504 N. St. Michael Rd., Spokane, WA 99217, www.cmri.org
(509) 467-1077, fax (509) 467-1177, miqcenter@cmri.org

Modesty Veils
Veils
207 Schnitzler Dr., Theresa, WI 53091
(920) 488-2660, www.modestyveils.com

Morning Star Audio & Video
Audiotapes, Videotapes
8500 N. St. Michael Rd., Spokane, WA 99217
(509) 467-0986, fax 467-2425, www.cmri.org

Mueller-Kaiser Plating Co.
Restoration & Maintenance of Sacred Vessels
5815 Hampton Ave., St. Louis, MO 63109
(314) 832-3553, information@mueller-kaiserplating.com

Neri Publications
Liturgical Books
P.O. Box 7879, Dallas, TX 75209
(877) 902-0753, fax (801) 505-0631, neri@omm.org

Neumann Press
Liturgical Books
Rt. 2, Box 30, Long Prairie, MN 56347, www.neumannpress.com
(800) 746-2521, fax (320) 732-3858, sales@neumannpress.com

Our Lady's Rosary-Makers
Rosaries, Scapulars (free)
741 Sunshine Ct., Los Altos, CA 94022
(650) 969-0124, fax (650) 961-5818

Pax House
Ecclesiastical Supplies, Vestments
Apdo Postal 39-181, Guadalajara, Jalisco 44171, Mexico
(523) 826-2657, fax (775) 659-5914, www.paxhouse.com

Prayer Bench
Genuflexoria (Prie-dieus)
Broadalbin, NY 12025, www.prayerbenchs.com
(518) 883-5685, gtomlinson@prayerbenchs.com

St. Michael's Purgatorian League
Mass Conscriptions for the Dead
8504 N. Saint Michael's Rd., Spokane, WA 99217
(509) 467-0986, fax 467-2425, www.cmri.org

Holy Rosary Abbey Mass League
Mass Conscriptions for the Living and the Dead
820 East 5th. Street, Galesburg, IL 61402
(309) 342-1800, abbatia@oddpost.com

Restorations Plus
Restoration of Ecclesiastical Art and Church Statuary
5427 Virginia Ave., St. Louis, MO 63111, rplus@kwd.zzn.com
(314) 481-3268, www.ChurchStatues.8m.com

Rosary Graphics
Bumper Stickers, Rubber Stamps, Window Decals
P.O. Box 73, St. Mary's, KS 66536
(785) 437-2072

Sacramental Films
DVD and Videotapes of the Traditional Latin Mass
12922 Olive St., Omaha, NE 68138
(877) 395-2320, info@sacramentals.org

Sacred Heart Monastery
Communion Breads
1910 Maple Ave., Lisle, IL 60532
(708) 969-7040

St. Anne Church
Annual Missal Guides
2445 Country Rd. E., White Bear Lake, MN 55110
(612) 770-2921

St. Augustine Institute of Catholic Studies
Home-study Courses
P.O. Box 603, Winchester, NH 03470
(603) 239-6912, sai@myexcel.com, www.sai-cs.org

St. Benedict's Casket Company
Simple Wooden Caskets
708 92nd St., Monmouth, IA 52309
(319) 673-7482, mincross@netins.net

St. Benet's Guild
Vestments
312 W. Siebenthaler Ave., Dayton, OH 45405
(937) 278-1609, holyfrocks@hotmail.com

St. Bonaventure Publications
Liber Usualis
P.O. Box 2750, Great Falls, MT 59403
(406) 452-5452, fax 452-9752, info@libers.com, www.libers.com

St. Francis Books
Home-schooling Resources
RR 1, Cannington, ON L0E 1E0, Canada
(705) 432-8420, fax 432-8421

St. Gregory Society
Cards, Chant Recordings, Calendars - John XXIII Rubrics
P.O. Box 891, New Haven, CT 06504
(203) 624-2751, www.saint-gregory.org

St. Joseph Novitiate
Traditional Gregorian Chant and Hymn CDs
P.O. Box 205, Round Top, NY 12473
(518) 622-9833, sspv@sspv.net, www.sjnovitiate.net

St. Lawrence Press
Ordos - Pius X Rubrics
59 Sandscroft Ave., Broadway, Worcestershire WR12 7EJ, UK
info@ordorecitandi.com, www.ordorecitandi.com

St. Mary's Guild
Ecclesiastical Goods, Metalware
P.O. Box 785, Wyandotte, MI 48192
(734) 281-3082 (& fax), www.saintmarysguild.com

St. Mary's Publishing Company
Ecclesiastical Latin Texts
507 Terrace Wood Dr., St. Mary's, KS 66536
(785) 437-0645, smrypbco@oct.net

St. Stephen's Book Exchange
Books, Religious Goods, Vestments
2861 S. La Cadena Dr., Colton, CA 92324
(909) 783-7628, www.usedcatholicbooks.com

St. Stephen's Sacristy
Buyers of Used Ecclesiastical and Liturgical Artifacts
(804) 648-1098, info@ststephenssacristy.com, www.ststephenssacristy.com

St. Thomas Aquinas Seminary Audio
Gregorian Chant Audiotapes, Compact Discs, Videotapes
21077 Quarry Hill Rd., Winona, MN 55987, www.stasaudio.org
(507) 454-8000 & fax, orders@stasaudio.org

St. Veronica's Chapel Veils
Veils
7903 Cliffbrook Dr., Suite 147A, Dallas, TX 75254
(972) 661-1914

Salve Regina
Domestic and Roman Clergy Apparel & Vesture, Liturgical Items
P.O. Box 50330, Staten Island, NY 10305
(800) 243-7557, fax (718) 442-6629, salvereginainc@aol.com

Scapular Guild
Scapulars
P.O. Box 4651
Philadelphia, PA 19127

Seraphim Company
Calendars - John XXIII Rubrics
P.O. Box 26600, Colorado Springs, CO 80936
(719) 495-0189

Shrine of St. Philomena
Devotional Items, Pictures, Statues
1946 S.W. 9th St., Miami, FL 33135, stphilomena@aol.com
(305) 644-1400, fax 644-1298, www.shrineofsaintphilomena.com

Sisters of the Passion & Cross
Agnus Deis, Altar Breads, Badges, Books, Mass Cards, Scapulars
P.O. Box 366, New Middletown, OH 44442
jesumaria@aol.com, www.adorationmonastery.org

Society for the Preservation of the Roman Catholic Heritage
Church Artifacts and Vestments
1133 Edwin C. Moses Blvd. Ste. 281, Dayton, OH 45408
(937) 454-1900, 224-1900 www.SPORCH.org

Society of Traditional Roman Catholics
Gregorian Masses
P.O. Box 130, Mead, WA 99021
(509) 489-6602, tradition@strc.org, www.strc.org

TCTees
Traditional Catholic T-shirts
P.O. Box 3617, Pinehurst, NC 28374
(877) 809-1659, tctees@yahoo.com, www.tees.com

Trademark Stationery
Stationery
5589 Sorg Road, Winchester, OH 45697
(513) 232-8536, fax (513) 232-4029, girls@catholicstationery.com

Traditional Catholic Vestments
Linens, Vestments
2301 W. Chestnut Avenue, Altoona, PA 16601
www.TraditionalCatholicVestments.com

Veritas Press
Calendars - Pius XII Rubrics, Handmissals
P.O. Box 1704
Santa Monica, CA 90406-1704

Vita Fidei
Vestments
3 Curtis St., Riverdale, NJ 07457
(973) 633-7709, fax (973) 633-7709

Weberdings Carving Shop
Church Furnishings
1230 State Rd. 46 E., Batesville, IN 47006
(812) 934-3710, fax 934-3731, www.weberding.com

Wick Company
Decoration and Restoration of Church Furnishings and Interiors
2200 Smelter Ave., Black Eagle, MT 59414
(406) 452-9021

TRADITIONAL CATHOLIC RETREATS

Holy Rosary Abbey & Retreat Center
820 East 5th. Street, Galesburg, IL 61402, abbatia@oddpost.com
Fr. Abbot Ryan St. Anne, OSB, (309) 342-1800
Independent (Benedictine)

Our Lady of Sorrows Retreat Center
750 E. Baseline Rd., Phoenix, AZ 85042
Fr. Joseph Pfeiffer, (602) 268-7673, fax 276-9609
SSPX, Ignatian Exercises (Men, Women, Men/Women)

St. Anthony Retreat House
307 Alesancer St., Cedar Grove, WV 25039
Fr. Anthony Wojtus
Independent

St. Ignatius Retreat House
209 Tackora Trl., Ridgefield, CT 06877
Fr. Gerardo Zendejas, (203) 431-0201
SSPX, Ignatian Exercises (Men & Women)

St. Thomas Aquinas Seminary
21077 Quarry Hill Rd., Winona, MN 55987
(507) 454-8000, 454-8044, fax 454-8044, www.stas.org
SSPX, Ignatian Exercises

St. Thomas Aquinas Summer Camp
2310 Robertson Ave., Norwood, OH 45212
Frs. Joseph Greenwell & Paul Baumberger, (513) 731-8771
SSPV

TRADITIONAL CATHOLIC SCHOOLING
Higher Education
Archbishop Fulton Sheen (1895-1979) was well known for his many
books, radio and television appearances, and popular preaching. While teaching
at
the Catholic University of America for nearly 25 years and dealing with
students,
he noted with deep concern what was happening in Catholic education and the fact
that many young people were losing the faith since Vatican II (1962-1965). His
advice on higher education, given around 1967, was as prophetic as it was
startling:

You are better off going to a state school where you will have
the chance to fight for your faith, than going to a modern
Catholic university where you will have the new watered-
down, modernist version of the faith spoon-fed to your
unsuspecting minds, so that you will be apt to lose your faith.

The best choice, when possible, is a conservative liberal arts college.
The
best major is Classics (Latin and Greek), which, in addition to giving the
foundation for all secular and religious study, is usually one of the most
conservative departments at any given institution. Institutions associated with
the
New Order and the “New Mass,” even when billed as “conservative,” should be
particularly avoided, in accordance with the advice of Archbishop Sheen above.

In addition to getting a thorough grounding in the classical languages,
other courses that should be emphasized are philosophy (particularly classical
and
mediaeval philosophy), music (particularly early and classical music), history
(particularly ancient and mediaeval history), mathematics and the natural
sciences,
psychology and the social sciences (one must be careful here in choosing
conservative courses), and oratory and rhetoric (sometimes called “Speech”).

Kindergarten through Grade 12
Traditional Catholic writer Patricius Anthony has remarked:

After a year teaching in a Novus Ordo “Catholic” school, I can
strongly recommend that parents who are really concerned
about their children's moral and intellectual development
home-school their children.

Homeschooling Resources
American Classical League
Miami University, 422 Wells Mill Drive, Oxford, OH 45056
(513) 529-7741, fax 529-7742
info@aclclassics.org, www.aclclassics.org

Holy Cross Publications
P.O. Box 84, Thompsons, TX 77481
info@holycrosspublications.com
www.holycrosspublications.com

Great Books Academy
1213 Piedmont Rd. N., Ste. 107, Piedmont, OK 73078
(800) 521-4004, fax 515-5565
greatbooks@gateway.net, www.greatbooksacademy.org

Trinity Educational Services
31107 Dequindre, Madison Heights, MI 48077
(248) 588-1808
Fax 588-1810

Well-Trained Mind
18101 The Glebe Ln., Charles City, VA 23030
webadmin@welltrainedmind.com
www.welltrainedmind.com

- THE PRESENT LEGAL STATUS OF THE TRADITIONAL LATIN MASS

2005-12-29T19:01:00.000-06:00

THE PRESENT LEGAL STATUS OF THE TRADITIONAL LATIN MASS
by Fr. Paul Leonard, B.Ph., S.T.B., M.Div.

[The author of this article proposes to demonstrate that the
traditional Latin Mass remains to this day the official liturgy
of the Roman Church. It is also demonstrated that the institution
of the new rite was illegal and contrary to Catholic dogmatic
teaching and the Second Vatican Council.]

On July 11, 1988, Pope John Paul, speaking of those
Catholics who feel attached to the traditional Latin Mass stated
in his Motu Proprio: "...I wish to manifest my will to
facilitate their ecclesial communion by means of the necessary
measures to GUARANTEE RESPECT FOR THEIR RIGHTFUL ASPIRATIONS. In
this matter I ask for the support of the bishops and of all those
engaged in the pastoral ministry of the Church." In this
statement, the Holy Father has made it clear that Catholics do
indeed have a right to their traditional rite of Mass, and he
makes it equally clear that the bishops and pastors must respect
this right.

Cardinal Silvio Oddi further clarified the matter when he
stated: "It needs to be said that the Mass of St. Pius V has in
fact never been officially abrogated. Paul VI's motu proprio
instituting the new mass contained no form of words explicitly
forbidding the Tridentine rite."1 Bishop Forester, quoted by Fr.
Brian Houghton, also explained the matter when he wrote : "The
New Ordo ...is merely a licit exception, a derogation, to the
previous laws which are still in force."2 What this means is that
THE TRIDENTINE MASS REMAINS TO THIS DAY THE OFFICIAL LITURGY OF
THE ROMAN CATHOLIC CHURCH. Legally the traditional rite remains
in force as it was mandated by Pope St. Pius V, while the Novus
Ordo is merely an exception to the rule.

Nevertheless, a great number of bishops and other
ecclesiastics who occupy positions of authority have attempted to
unlawfully suppress the traditional Roman Rite of Mass. The
intolerance and injustice which a large segment of the hierarchy
has demonstrated towards the rightful aspirations of
traditionally minded Catholics has prompted Cardinal Joseph
Ratzinger, Prefect of the Sacred Congregation for the Doctrine of
the Faith, to call for "an examination of conscience,": "We
should allow ourselves to ask fundamental questions, about the
defects in the pastoral life of the Church...", Cardinal
Ratzinger said.3

Certainly there may be many who will ask: "What about
Vatican II? Didn't the Council decree that there should be a new
rite of Mass?" The answer to this question is a very emphatic
NO. The Second Vatican Council decreed that the liturgy of the
Roman Rite be revised. It did not decree a radical reform or an
entirely new rite. The Liturgy Constitution, SACROSANCTUM
CONCILIUM, reads:

The rite of the Mass is to be revised in such a
way that the intrinsic nature and purpose of its
several parts, as well as the connection between them,
may be more clearly manifested, and that devout and
active participation by the faithful may be more easily
achieved. For this purpose the rites are to be
simplified, due care being taken to preserve their
substance; elements which, with the passage of time,
came to be duplicated, or were added with but little
advantage, are now to be discarded; other elements
which have suffered injury through accidents of history
are now to be restored according to the pristine norm
of the holy Fathers, to the extent that they may seem
useful or necessary. 4

There are some key passages in this text, and elsewhere in
this conciliar document that must be examined in order to
determine if the creation of a New Order of Mass and the
suppression of the traditional rite corresponds to the express
wishes of the Second Vatican Council, or if it is rather a
rejection of both that Council and the perpetual teaching and
tradition of the Church:

1) The rite of the Mass is to be revised...
The revision of the ancient Roman Rite is
prescribed, there is no mention of a liturgical reform
that will sweep away the old rite and replace it with a
new one.
2) ...the intrinsic nature and purpose of its several
parts...more clearly manifested...
The sacred mystery of the altar must be manifested
more clearly, it must not be obscured in ambiguities.
3) ...restored according to the pristine norm of the holy
Fathers.
Restoration means that the ancient structure and
form are to be preserved, and not be replaced with
novel inventions.

In addition to these there are other passages of this
document which express the mind of the Council in those matters
concerning the revision of the liturgy:

Finally, in faithful obedience to
tradition, the sacred Council declares that
Holy Mother Church holds all lawfully
recognized rites to be of equal right and
dignity; that she wishes to preserve them in
the future and to foster them in every way.
The Council also desires that, where
necessary, the rites be revised carefully in
the light of sound tradition, and that they
be given new vigor to meet the present-day
circumstances and needs. 5
--------
In order that sound tradition be
retained...there must be no innovations
unless the good of the Church genuinely and
certainly requires them, and care must be
taken that any new forms adopted should in
some way grow organically from forms already
existing. 6
--------

In this restoration both text and rites
should be ordered so as to express more clearly
the holy things they signify. 7

Here are the key passages:

1) ...in faithful obedience to tradition...
2) ...all lawfully recognized rites...to preserve them in the
future and to foster them in every way...
3) ...the rites be revised carefully in the light of sound
tradition...
4) ...In order that sound tradition be retained...there must
be no innovations unless the good of the Church genuinely
and certainly requires them...
5) ...any new forms adopted should in some way grow organically
from forms already existing...
6) ...In this restoration both text and rites should be ordered
so as to express more clearly the holy things they signify.

It is absolutely clear according to the text of SACROSANCTUM
CONCILIUM, that the traditional rite of Mass of the Roman Church
is to be preserved and restored, and it must clearly express the
dogmatic truths that it had previously expressed. The Council
very clearly did not call for the institution of an entirely new
rite of Mass, but, not unlike the Council of Trent , it intended
to revise and preserve the ancient Roman Rite.

In 1570 Pope St. Pius V revised and codified the Roman Rite
of the Mass in the bull QUO PRIMUM. It is important to bear in
mind that Pope St. Pius V did not institute the Tridentine Mass,
but he merely restored and codified the immemorial Roman Rite of
the Mass. The Council of Trent had no intention to institute a
new liturgy. "The Council of Trent (1545-1563)," Davies observes,
"did indeed appoint a commission to examine the Roman Missal, and
to revise and restore it 'according to the custom and rite of the
Holy Fathers.' The new Missal was eventually promulgated by Pope
St. Pius V in 1570 with the Bull QUO PRIMUM."

In the Bull QUO PRIMUM, Pius V did not institute a new rite
of the Mass. Davies demonstrates this by citing eminent
authorities:

...Father David Knowles, who was Britain's most
distinguished Catholic scholar until his death in 1974,
pointed out" that:

The Missal of 1570 was indeed the result of
instructions given at Trent, but it was, in
fact, as regards the Ordinary, Canon, Proper
of the time and much else a replica of the
Roman Missal of 1474, which in its turn
repeated in all essentials the practice of
the Roman Church of the epoch of Innocent
III, which itself derived from the Usage of
Gregory the Great and his successors in the
seventh century.In short, the Missal of 1570
was, in all essentials, the usage of the
mainstream of medieval European liturgy which
included England and all its rites.8

Although the rite continued to develop after the time of St.
Gregory, Father Fortescue explains that:

All later modifications were fitted into the
old arrangement, and the most important parts
were not touched. From, roughly, the time of
St. Gregory we have the text of the Mass, in
order and arrangement, as a sacred tradition
that no one has ventured to touch except in
unimportant details.9

Fortescue continues:

So our Mass goes back without essential
change, to the age when it first developed
out of the oldest liturgy of all. It is still
redolent of that liturgy, of the days when
Caesar ruled the world ...The final result of
our enquiry is that, in spite of unresolved
problems, in spite of later changes, there is
not in Christendom another rite so venerable
as ours. 10

Father Louis Bouyer:

The Roman Canon, as it is today, [written before
Vatican II] goes back to Gregory the Great. There is
not, in the East or in the West, a Eucharistic Prayer
remaining in use to this day, that can boast of such
antiquity. In the eyes not only of the Orthodox, but
of Anglicans and even those Protestants who have
still to some extent, a feeling for tradition. To
jettison it would be a rejection of any claim on the
part of the Roman Church to represent the true
Catholic Church."

Similarly, Kevin Starr in the SAN FRANCISCO EXAMINER (15 April
1978) explains:

It took the Latin Church 500 years to
evolve a worship service equal to this
awesome compelling leap to the Godhead
through the Risen Eucharistic Christ. For a
Thousand years Catholics prayed this way at
Mass. In the 16th century Council of Trent,
this 1000 year old Mass was standardized,
codified, made the norm of the universal
Church. Another 400 years went by - 400 years
of dignified compelling worship...

In his recent work, THE ETERNAL SACRIFICE, Davies makes the
important observation that:

At no time in the history of the Roman
Rite was there ever any question of a pope
setting up a commission to compose new
prayers and ceremonies. The ceremonies
evolved almost imperceptibly, and in every
case, codification, that is the incorporation
of these prayers into the liturgical books,
followed upon their development...particular
prayers and ceremonies were found in the
Missal because they were being used in the
Mass, and not vice versa. Professor Owen
Chadwick, one of Britain's greatest
historians, remarks: "Liturgies are not
made, they grow in the devotion of the
centuries." 11

Precisely what St. Pius V did to the ancient Mass rite of
the Roman Church is succinctly summed up by Davies:

The Bull QUO PRIMUM of St. Pius V:

1) does not promulgate a new rite but consolidates and
codifies the immemorial Roman Rite;

2) It extends its use throughout the Latin Church, except,

3) for rites having a continuous usage of over two hundred
years;

4) and grants an indult to all priests to freely and
lawfully use this Missal in perpetuity;

5) The Bull specifies minutely the persons, times and the
places to which its provisions apply;

6) The obligation is confirmed by express sanctions.

Since that time, no Pope has ever himself formally decreed
the abrogation or obrogation of QUO PRIMUM, and certainly no Pope
has ever presumed to abolish the traditional Roman Rite of the
Mass. From this it should already be clear that any priest of
the Roman Rite is entitled to celebrate the traditional Mass
anywhere, at any time, in accordance with liturgical laws...(and)
the laity are just as much entitled to assist at the traditional
Mass as priests of the Roman Rite are to celebrate it.

The traditional Roman Rite of Mass is the universal and
perpetual custom of the Church, rooted in Apostolic Tradition. It
cannot ever be lawfully suppressed. The proposition that the
established customary ceremonies and rites of the Roman Church
can be suppressed and replaced by the innovations and inventions
of bureaucrats is contrary to the doctrine of the Faith. The
Roman Rite, as we have seen, is the most ancient rite of Mass;
and, as Jungmann points out, it grew out of the apostolic
traditions. Concerning the Canon of that rite, the Council of
Trent declared, " it is made up from the words of Our Lord from
apostolic traditions, and from devout instructions of the holy
pontiffs." 12

Very clearly, the ancient Roman Rite of the Mass is not
something that a Pope instituted or decreed into existence. It
is the sacred patrimony of the Roman Church, and it cannot be
lawfully suppressed. St. Peter Canisius, Doctor of the Church,
wrote in his Summa Doctrinae Christianae: "It behooves us
unanimously and inviolably to observe the ecclesiastical
traditions, whether codified or simply retained by the customary
practice of the Church." We see the same teaching set forth by
St. Peter Damien, also a Doctor of the Church: "It is unlawful to
alter the established customs of the Church...Remove not the
ancient landmarks which thy fathers have set." This doctrine is
the infallible teaching of the Catholic Church, and therefore it
must be believed with divine and Catholic Faith, since it is set
forth is the Profession of Faith of Pius IV:

I most steadfastly admit and embrace Apostolic and
Ecclesiastical Traditions and all other observances and
institutions of the said Church...I also receive and
admit the received and approved ceremonies of the
Catholic Church used in the solemn administration of
the sacraments. 13

When Pope Paul VI approved the Missal for the New Rite of
Mass, he did not abolish the Traditional Rite. Pope Paul's
Apostolic Constitution Missale Romanum is a very curious
document. Being an Apostolic Constitution, one would expect it to
solemnly decree legislation for the purpose of regulating the
discipline of the universal Church. However, Missale Romanum does
nothing of that nature.14 It does not establish any norms for the
use of the new Missal in the churches of the Latin Rite. In
Missale Romanum, Pope Paul VI did nothing but approve the text
of the new Missal. In doing so he also decreed the addition of
three new Eucharistic Prayers into the Missal and establish the
formulae of consecration to be published in the new Missal.
Hence, when Pope Paul VI declared: "We wish that these our
decrees and prescriptions may be firm and effective now and in
the future, notwithstanding, to the extent necessary, the
apostolic constitutions and ordinances issues by our
Predecessors, and other prescriptions, even those deserving
particular mention and derogation", he made no ruling over the
discipline that governs the worship of the Church. Nothing at all
is prescribed concerning where when, and by whom this new
liturgical book must, or even may be used.

The use of the new Missal is simply not mandated. It is
nowhere mandated that this Missal is henceforth to be used in the
Churches of the Latin Rite by the clergy of that rite. The only
thing that Missale Romanum mandates is the inclusion of prayers
and formulae into the book! It derogates the laws that had
previously proscribed the publication of any new missal, but it
does not derogate the previous legislation which forbids the use
of any new missal.

Bishop Forester, in Fr. Brian Houghton's book, MITRE AND
CROOK observes:

This has been the most puzzling history of all.
May I remind you, Fathers, that we already have two
documents of the highest conceivable authority: the
Bull QUO PRIMUM and the Constitution SACROSANCTUM
CONCILIUM, which are, moreover, in line with each
other. What happens next?

On April 3rd, 1969, a Papal Constitution entitled
Missale Romanum was promulgated purporting to be the
law governing the New Order of Mass, as yet
unpublished. In this original version it is not a law
at all but an explanatory introduction to a permission.
Even the word 'Constitutio' is nowhere to be found in
the text, merely in the title:

1) There is no abrogation of previous legislation and
no clause ordering the use of the new rite.

2) There is no sentence to show that it is
obligatory, let alone exclusive.

3) There is no dating clause to show when it should
come into effect.

This of course did not prevent the powers that be from
saying that it was a binding law. to do so they had
recourse to a mistranslation. What is so curious is
that the mistranslation was common to all languages. I
have read it myself in English, French and Italian I am
told that it is the same in German and Spanish. How can
this possibly come about? How can all these expert
translators make the identical mistranslation? Your
guess is as good as mine.

Here is the sentence, the fourth before the end of
the original version, the fifth in the Acta:

Ad extremum, ex iis quae hactenus de novo
Missale Romano exposuimus quiddam nunc cogere
et efficere placet...

I have underlined the mistranslated words. "Cogere
et efficere" is a well known Ciceronian phrase to be
found in most dictionaries. Even if the translators
could not be bothered to look it up, it is perfectly
clear that "quiddam cogere" breaks down into "agere
quiddam con" = to work something together, which is in
the context "to sum up." Equally, "quiddam efficere"
breaks down into "facere quiddam ex" = to make
something out, which is in the context "to draw a
conclusion."

And what did all the translators make of it? "In
conclusion, We now wish to give the force of law to all
We have declared..."; and in French, "Pour terminer,
Nous voulons donner force de loi a tout ce que Nous
avons expose..."; and in Italian etc. It is strange, my
dear Fathers, but such is the truth: "to sum up and
draw a conclusion" becomes "to give the force of law."

And what did I do about it? Absolutely nothing for
the simple reason that I did not bother to read the
Latin until two or three years later. Do not judge me
too severely. Have you read it?
But that is not the end. Worse is to come. The
Acta for June, 1969, were published as usual about two
months later. When it appeared, a brand new clause had
been inserted into the original document as the
penultimate paragraph. It reads: Quae Constitutione hac
Nostra praescripsimus vigere incipient a XXX proximi
mensis Novembris hoc anno, id est a Dominica I
Adventus. That is, "What we have ordered by this Our
constitution will begin to take effect as from
November of this year (1969), that is the first Sunday
of Advent." You will notice:

1) that for the first and only time the word
"Constitutio" appears in the text.

2) For the first time, too, a word signifying "to
order" is introduced - "praescripsimus."

3) For the first time a date is given on which the
order is to become effective. This is a permission
turned into a law.

Actually, there are a couple of snags even about
this insertion. The word "praescripsimus" = We have
ordered - is not the proper term in Latin, but I shall
not bother you with refinements. More important, it is
in the wrong tense. Up to this point the legislator has
prescribed nothing at all. It is precisely in this
clause that he claims to do so. The verb, therefore
should be in the present tense: "praescribimus" = "what
We are ordering by this our Constitution": not in the
past perfect, "what we have prescribed." The only
explanation I can think of for this howler is
recognition by its author that he is tampering with a
pre-existing text. Moreover, the logical conclusion
from the use of the wrong tense can scarcely be what
its author intended: since nothing was prescribed,
nothing is prescribed; and the legislator, to boot, is
still prescribing nothing. What a mess! I wonder how
long a civil government would last which thus tampered
with its own laws?

There is a last remark I wish to make about this
strange document. It winds up with the usual clause de
style: "We wish , moreover, that these decisions and
ordinances of ours should be stable and effective now
and in the future, notwithstanding - in so far as may
be necessary - Constitutions and apostolic regulations
published by Our predecessors and all other ordinances,
even those requiring special mention and derogation."

At long last - indeed it is the last word - there is a
"technical" term in the constitution, so we know
exactly where we stand: "derogation". The New Ordo is
therefore only a permission after all. It is merely a
licit exception, a derogation, to the previous laws
which are still in force. They have not been
abrogated...It is nonsense to claim that the bull Quo
Primum has been abrogated.

After the publication of Missale Romanum there appeared
other documents emanating from the Sacred Congregation for Divine
Worship, all of which seem to implicitly assume as their point
of departure the legally unfounded notion that the New Missal has
replaced the Missal promulgated by Pope St. Pius V. Ordo Missae
specifies the rubrics for the new rite. Ordo Lectionum Missae
presents the new Lectionary for the new rite. There is an
Instruction on October 20 1969. None of these documents bears the
signature of the Pope. They are curial documents.

All of the curial legislation that would attempt to nullify
QUO PRIMUM is deficient, because no office, congregation, or
commission can validly overrule the solemn decrees of a Supreme
Pontiff. Only the Pope possesses the plenitude of power which
the Lord conferred upon Peter and his successors when He said: "I
will give to thee the keys of the kingdom of heaven. And
whatsoever thou shalt bind upon earth, it shall be bound also in
heaven: and whatsoever thou shalt loose on earth, it shall be
loosed also in Heaven."15 While it is true that the Pope's
subordinates exercise papal authority when it is delegated to
them, that delegated authority only exist within defined limits.
Only the Pope can exercise the full plenitude of power of the
keys, because Christ conferred that singular prerogative upon his
vicar alone. The Pope, therefore, cannot validly confer that upon
anyone, and hence, it is impossible for the officials of the
Roman Curia to exercise the supreme power of the keys to loose
what a previous pope has solemnly declared to be binding in
perpetuity. This is a power that Christ singularly bestowed upon
the Roman Pontiff, and therefore cannot be validly delegated to a
subordinate. This is precisely the juridical deficiency of the
above mentioned post conciliar curial documents, since there is
absolutely nothing of a legal nature in the Conciliar decrees
which presumes or intends to abrogate QUO PRIMUM or to abolish
the traditional Roman Rite.

After the publication of Missale Romanum, someone in the
Vatican noticed that Pope Paul's promulgation was only an
approval for the text of the new book, and therefore someone
decided that the Missal for the New Mass needed to be promulgated
in such a manner that would authorize the use of the new Missal.
This is precisely what the bureaucrats did when on March 26,
1970, the Sacred Congregation for Divine Worship, by order of
Paul VI "promulgated" the new Missal. It acknowledges the fact
that Missale Romanum approved texts for the Missal (approbatis
textibus ad Missale Romanum pertinentibus per Constitutionem
Apostolicam Missale Romanum). The document allows the immediate
use of the Latin edition as soon as it is published and concedes
to the bishops' conferences the authority to establish when the
vernacular editions may be used. This decree in no way attempted
to abrogate the old rite, nor did it mandate the use of the new
rite, but it merely permitted the use of the new Missal. 16

Similarly the Sacred Congregation's Instruction of Sept. 5,
1970 does not presume to impose any obligation that would require
the use of the New Rite of Mass. It contains no nonobstat, and
when asked, Paul VI did not refer to this document as imposing
any obligation to use the New Missal.

Just what was the origin of the alleged obligation to use
the new Missal? Michael Davies explains that "...Pope Paul VI
himself stated in his Consistory Allocution of 24 May 1976 that
'the adoption of the (new) Ordo Missae is certainly not left up
the free choice of priests or faithful.' This indicates that he
himself believed the New Mass to be mandatory - but,
astonishingly, as his authority for this opinion, he cited the
1971 Instruction and not his own Apostolic Constitution." That
document was in fact, not even an Instruction but merely a
Notification. It is impossible for a mere notification made by a
Roman Congregation to overrule the solemn decree of a Supreme
Pontiff, and it is absolutely incredible that a Pope could
believe that curial bureaucrats can establish the liturgical
discipline of the Roman Church, and that they could do it by
means of a mere notification! Unfortunately, that is what Pope
Paul believed, but that was only his personal opinion which he
never expressed in any formal and legally binding decree.

Some have had recourse to the law governing immemorial
customs in order to adhere to the traditional rite without being
persecuted by various ecclesiastical authorities. The Sacred
Congregation for Divine Worship, however, has demonstrated that
it has no respect for Canon Law when the law interferes with
their agenda. According to both the old and the new codes of
Canon Law, an immemorial custom cannot be abrogated except by
explicit mention in the new legislation, and no post conciliar
legislation has ever presumed to abrogate the immemorial custom
of the venerable Roman Rite. That unfortunately did not prevent
the Sacred Congregation from issuing a ruling on 28 October 1974
which denied that the Tridentine Mass could be celebrated under
"any pretext of custom, even immemorial custom." Unabashedly and
in dictatorial strongman fashion, the bureaucrats of the Roman
Curia seem to be saying: "To Hell with the Law, you must obey us
even if we are outside the Law."

Davies summed up well the legal quandary of the Curia when
he wrote:

The problem faced by the Vatican as a
result of the widespread support for the
Tridentine Mass was that it had condoned its
almost universal suppression without giving
formal and binding legal sanction to this
suppression; and, furthermore, this illegal
suppression has been given support in
documents emanating from the Sacred
Congregation for Divine Worship. 17

All of the new legislation enacted by Paul VI only derogates
the previous legislation which would have prohibited the new
rite,18 but nowhere does any of Paul VI's legislation ever
presume to abrogate, obrogate 19 or in any manner abolish the
provisions of QUO PRIMUM which explicitly "give and grant in
perpetuity that for the singing or reading of Mass in any Church
whatsoever this Missal (the Tridentine Missal) may be followed
absolutely, without any scruple of conscience, or fear of
incurring any penalty, judgement or censure, and may be freely
and lawfully used. Nor shall bishops, administrators, canons,
chaplains and other secular priests, or religious of whatsoever
order or by whatsoever title designated, be obliged to celebrate
Mass otherwise than enjoined by us." Hence, any prelate, be he
bishop or cardinal or whatever, who attempts to forbid the
celebration of the Traditional Mass is entirely outside the law.
In fact, if any ordinary presumes to forbid the traditional Latin
Mass, he thereby refuses submission to formally enacted papal
legislation which remains in force, and therefore that bishop
falls into schism.20

The indult granted by Pope John Paul II in 1984 in no way
abolishes the traditional Mass. First of all, the document does
not mandate the use of the new Missal nor suppress the old rite.
It is only a permission: The indult permits the use of the old
Missal under certain circumstances, but there is no law that
prohibits its use when those conditions are not present.

It is very important to bear in mind that a priest is bound
in conscience under pain of mortal sin to obey the solemn
decrees whereby the Pope governs the liturgical discipline of the
universal Church. Pope Paul VI only approved the text of the new
Missal, and therefore, in accordance with Canon 18 of the new
Code of Canon Law (Canon 19 in the old Code), the derogations
mentioned in the nonobstat clause of Missale Romanum refer only
to previous legislation that proscribed the publication of any
new Missal, but it did not derogate or in any way nullify the
solemnly decreed papal legislation that prohibits the use of a
new rite of Mass. That legislation, which forbids the use of any
new rite remains in force to this day.

The traditional Roman Rite of Mass grew out of the worship
of the entire Church, and was then legally codified after the
development had already reached its term. The Tridentine Mass
was truly and fully a profession of the faith of the Catholic
Church. As Jungmann observes, "The entire teaching of the Church
is contained in the liturgy".(Handing on the Faith)

The New Mass, on the other hand, did not spring forth from
the living worship of the Catholic Church, but was drawn up by a
commission of bureaucrats. It is not an explicit profession of
faith as was the old rite, but rather it clearly reflects the
mind-set of that relatively small group of bureaucrats and
experts. The New Mass has, as Davies points out, "in many points
every possibility of satisfying the most modernistic of
Protestants." This was also the opinion of Cardinals Ottaviani
and Bacci, who presented to Pope Paul VI the Critical Study on
the New Order of Mass which states: "...the Novus Ordo Missae--
considering the new elements, susceptible of widely differing
evaluations, which appear to be implied or taken for granted--
represents, as a whole and in detail, a striking departure from
the Catholic theology of the Holy Mass as it was formulated in
Session XXII of the Council of Trent..."

The bureaucrats have mesmerized a considerable portion of
the bishops, many of whom believe that the New Mass is the fruit
of the liturgical reform decreed by the Council. We have seen, as
Davies points out, "the Liturgy Constitution ordering that all
rights shall be preserved and fostered...authorizing a revision
of the Roman Rite (but)...the New Mass is not an act of
obedience to a decision of Vatican II, it is a calculated
rejection of the Liturgy Constitution of that Council." 21

SACROSANCTUM CONCILIUM stated that "the liturgy is made up
of unchangeable elements divinely instituted, and of elements
subject to change."22 The Council, however, did not make any
declaration regarding what changes would be licit. Nevertheless,
there is a body of Catholic teaching regarding what may lawfully
be done to the liturgy which, unfortunately seems to have been
largely forgotten by the vast majority of Catholics, laity and
hierarchy alike.

Changes in the liturgy, throughout the history of the
Church, have been the result of a gradual development that took
place during the course of the centuries. This is what Canon
Smith explained in THE TEACHING OF THE CATHOLIC CHURCH, where he
says "...throughout the history of the development of the
sacramental liturgy, the tendency has been towards growth-
additions and accretions, the effort to obtain a fuller more
perfect symbolism."23 "This", Davies points out, "was a key point
in the Catholic Bishops' vindication of APOSTOLICAE CURAE":

That in earlier times local Churches were
permitted to add new prayers and ceremonies
is acknowledged...But that they were also
permitted to subtract prayers and ceremonies
in previous use, and even to remodel the
existing rites in a most drastic manner, is a
proposition for which we know of no
historical foundation, and which appears to
us as absolutely incredible. 24

Pope Leo XIII explained in his Constitution Orientalium
Dignitas, that the Church "allows and makes provision for some
innovations in exterior forms, mostly when they are in conformity
with the ancient past." So, Pope Leo explained, that some
innovations can be made, but these are mostly changes that
restore the rite. Pope Pius XI summed up well what has always
been the mind of the Church down through the ages when he, in
Divini Cultus stated:

No wonder then, that the Roman Pontiffs have been so
solicitous to safeguard and protect the liturgy. They
have used the same care in making laws for the
regulation of the liturgy, in preserving it from
adulteration, as they have in giving accurate
expression to the dogmas of the faith.

It is not sufficient that a liturgy merely be free from any
explicit error in order to be licit. The liturgy is not only an
expression of worship, but it is also a profession of faith, and
as such it must give clear expression to the doctrine of the
faith. Pope Pius XII, in his Encyclical Mediator Dei (1947),
declared:

In the liturgy we make explicit profession of our
Catholic faith;...the whole liturgy contains the
Catholic faith, inasmuch as it is a public profession
of the faith of the Church...This is the origin of the
well known and time-honored principle: 'the norm of
prayer establishes the norm of belief'.

Pius XI also issued statements of a similar nature: "It (the
Mass) is the most important organ of the Ordinary and Universal
Magisterium of the Church"25 ; and in his Encyclical "Quas
Primas" 1925, the same Pontiff explained that "people are
instructed in the truths of the faith and brought to appreciate
the inner joys of religion far more effectively by the
...celebration of our sacred mysteries than by any pronouncement,
however weighty, made by the teaching of the Church." Three years
later the same Pope elaborated this point more fully in the
Apostolic Constitution Divini Cultus (1928):

There exists, therefore, a close relationship between
dogma and the sacred liturgy, as also between the
Christian cult and the sanctification of the people.
This is why Pope Celestine I thought that the rule of
faith is expressed in the ancient liturgical
formulations; he said that 'the norm of prayer
establishes the norm of belief'.

It may be objected that the New Rite of Mass is only a
revision of the immemorial Roman Rite. This is quite simply not
true. The author of the New Mass was Annibale Bugnini and the
bureaucrats who worked under him. Concerning the New Rite,
Bugnini himself said: "It is not simply a question of restoring a
valuable masterpiece but in some cases it will be necessary to
provide new structures for entire rites...it will be a truly new
creation..."26

Likewise Joseph Gelineau S.J. : "Let them compare it with
the Mass we now have. Not only the words, the melodies and some
of the gestures are different. To tell the truth, it is a
different liturgy of the Mass. This needs to be said without
ambiguity: the Roman Rite as we knew it no longer exists. It has
been destroyed. Some walls of the former edifice have fallen
while others have changed their appearance, to the extent that it
appears today either as a ruin or the partial substructure of a
different building"

For those who are not familiar with the name of Joseph
Gelineau, Michael Davies provides the following information:

Father Gelineau was present at the Council as a
liturgical expert. He performed the same function after
the Council for the CONSILIUM, the commission set up to
implement the Constitution."

It is a matter beyond any reasonable dispute that the Novus
Ordo Missae is a new rite of Mass, as different from the Roman
Rite as the Roman Rite is different from the Byzantine Rite. The
authors of the New Rite have explicitly stated this. What further
need have we of proof when they themselves admit so much, and are
therefore judged by the words of their own mouths?

In a well known quotation, Paul VI lamented the fact that
the Church seemed to be undergoing its own self demolition. He
was not alone in giving expression to this belief. Valerian
Cardinal Gracias made the same observation when he said that "The
Church is being threatened by a real disintegration which is
taking place within..." The Modernist Apostasy has been greatly
aided in the nurturing of this process by the replacement of the
traditional liturgy by the New Mass. The Council of Trent, as the
Critical Study on the New Mass presented to Paul VI by Cardinals
Ottaviani and Bacci explains, "by fixing definitively the
"canons" of the rite, erected an insurmountable barrier against
any heresy which might attack the integrity of the mystery." In
the post-conciliar Church, that barrier has been torn down, and
with it has been demolished the most powerful bulwark of defense
against the Modernist Heresy, the most deadly enemy our Faith
has ever faced. 27 28

This article has been written in response to Cardinal
Ratzinger's call for an examination of conscience. I would
therefore like to conclude this essay with a portion of a page
from Davies which presents Cardinal Ratzinger's own observation
about the present state of the Church:

How could it be that a Council which was intended
to inaugurate an era of renewal was, in fact, followed
by a period of what Cardinal Gracias described only
too accurately as "a real disintegration"? That this is
indeed the case was observed by the outstanding French
theologian and liturgist, Father Louis Bouyer, who was
an expert adviser at the Council. "Unless we are
blind," he remarked, "we must even state bluntly that
what we see looks less like the hoped-for regeneration
of Catholicism than its accelerated decomposition."29
There are, of course, many in the Church today who
prefer not to face up to the reality of what is taking
place by closing their eyes. Many bishops, alas, are
numbered among them. In 1985, an Extraordinary Synod
took place in Rome...In many cases...the bishops
claimed that the hoped for renewal had indeed taken
place, and that the Church was flourishing as never
before; and they said this despite the fact that every
available piece of statistically verifiable evidence
pointed to the opposite conclusion. There was
considerable animosity manifested by European bishops
toward Cardinal Joseph Ratzinger, Prefect of the
Congregation for the Doctrine of the Faith, who had
admitted frankly that "it is incontrovertible that this
period has definitely been unfavourable for the
Catholic Church." 30

FOOTNOTES

N.B. THERE IS A SLIGHT PROBLEM WITH THE ORDER OF THE FOOTNOTES.

1- Silvio Cardinal Oddi, Camerlengo of the Sacred College, made
this statement to Michael de Jaeghere in an interview published
in the first week of August 1988 in Valeurs Actuelles.

2- This quotation appeared in Fr. Byron Houghton's book, MITRE
AND CROOK, and is reproduced at length below.

3- Address of Cardinal Ratzinger to the Bishops of Chile, July
13, 1988; Santiago, Chile. Published in Italian in the July 30
- Aug. 5 edition of Il Sabato, and in English by The Wanderer,
Sept. 8, 1988.

4- SACROSANCTUM CONCILIUM, par. 50.

5- ibid., par. 4.

6- ibid., par. 23.

7- ibid., par. 21.

8- cf. Davies, THE TRIDENTINE MASS, p. 21; The Tablet, 24 July,
1971, p.724.

9- Fr. Adrian Fortescue, THE MASS, London, 1917, p. 173.

10- ibid., p.213.

11- Davies, THE ETERNAL SACRIFICE; Long Prairie, 1987, p. 14.

12- D 942.

13- A MANUAL OF CATHOLIC THEOLOGY, Joseph Wilhelm and Thomas
Scannell, Kegan Paul:London, 1909.

14- It must be recalled that it pertains to the very essence of
the law that it:

1) Must be preceptive in its wording if it is going to
make something obligatory.
2) It must specify who are the subjects of the law, and it
must specify where and when the law will be in force.

3) The law must be publicly promulgated in the manner
specified by law, by the competent authority.

It is manifestly evident from the above considerations that
Pope Paul's Missale Romanum did not make the new Mass obligatory.

15- Mt. 16:19.

16- This raises the important legal question regarding the
validity of the authorization for the use of the new Missal.
Pope Paul VI only approved the text for the new Missal, but he
himself never formally authorized its use, nor did he derogate
those provisions of QUO PRIMUM which explicitly proscribe the
use of any missal other than the Tridentine Missal. Now only
the Pope himself is juridically competent to validly enact such
legislation whose validity requires the exercise of the full
plenitude of the power of the keys, and consequently the use of
the new Missal of Paul VI remains legally irregular to this day.

17- Davies, THE LEGAL STATUS OF THE TRIDENTINE MASS, Dickinson,
1982, p.35.

18- From a strict legal viewpoint which Canon Law requires in
such matters (can. 18), it can be seen that Pope Paul VI only
derogated those provisions which prohibited the publication of
any new missal; but since Missale Romanum nowhere authorizes
the use of the new Missal, none of its nonobstat provisions has
derogated the decrees which prohibit the use of any missal
other than the Tridentine Missal.

19- Legislation that abrogates explicitly abolishes previous
legislation, whereas legislation that obrogates replaces what
was there before it. Legislation that derogates leaves the
previous legislation in force while nullifying some of its
provisions. No Pope has abolished QUO PRIMUM, and therefore it
is not abrogated; no Pope has formally mandated the use of the
new Missal by a legislative decree, therefore QUO PRIMUM is not
obrogated.

20- cf. Can. 751. N.B.It is the teaching of both Suarez and
Cardinal Torquemada that by the attempt to suppress the
traditional liturgy of the Church, one falls into schism.

Cardinal Juan de Torquemada O.P., 1388-1468; Commentarii in
Decretum Gratiani (1519), and Summa de Ecclesia (1489):

In this way, the Pope could, without doubt, fall into
Schism...Especially is this true with regard to the
divine liturgy, as for example, if he did not wish
personally to follow the universal customs and rites of
the Church.... Thus it is that Innocent states (De
Consuetudine) that, it is necessary to obey a Pope in
all things as long as he does not himself go against
the universal customs of the Church, but should he go
against the universal customs of the Church, he need
not be followed...."

Francisco Suarez S.J., 1548-1617, called by Pope Paul V
"Doctor Eximius et Pius" (Excellent and Pius Doctor), usually
considered the greatest theologian of the Society of Jesus:

A Pope "falls into Schism if he departs himself from
the body of the Church by refusing to be in communion
with her.... The Pope can become a schismatic in this
manner if he does not wish to be in proper communion
with the body of the Church, a situation which
would arise if he tried to excommunicate the entire
Church, or, as both Cajetan and Torquemada observe, if
he wished to change all the ecclesiastical ceremonies,
founded as they are on Apostolic Tradition."

21- Davies, POPE PAUL'S NEW MASS, p.351: "The new Eucharistic
Prayers, those introduced in 1968, and all those which have
followed since, were not required for the good of the Church
and certainly did not grow organically from forms already
existing within the Catholic Church. They thus constitute an
act of disobedience to the Council and corroborate Father
Bouyer's claim that there is formal opposition between the
liturgy we have and what the Council worked out." (Louis
Bouyer, THE DECOMPOSITION OF CATHOLICISM, London, 1970, p.99.)

22- SACROSANCTUM CONCILIUM, par. 21.

23- Canon George Smith, THE TEACHING OF THE CATHOLIC CHURCH,
p. 1056.

24- A VINDICATION OF THE BULL APOSTOLICAE CURAE (London, 1898),
pp. 42-43.

25- Rev.Greg. 1937, p. 79.

26- La Documentation Catholique, no. 1493, 7 May 1967.

27- Cf. POPE PAUL'S NEW MASS, p.78., Demain la Liturgie,
Paris, 1977, p.10

28- Our Lady of La Salette revealed to Melanie that Rome would
lose the Faith and become the seat of the Antichrist, but
first, according to Sacred Scripture, an obstacle must be
removed from out of the way: "And now you know what
withholdeth, that he may be revealed in his time." (2 Thess.
2:6). The traditional Roman Rite was a barrier against all
heresy, but is no longer an obstacle to the modernist and other
heretics who have taken liberties with the new Mass. The
promoters of the Modernist Apostasy have thus far been able to
act in contempt of the Pope's authority, and this seems to
usher in what may eventually be the fulfillment of the
following verse: "For the mystery of iniquity already worketh;
only that he who now holdeth, do hold, until he be taken out of
the way" (2 Thess. 2:7).

29- Father Cornelio Fabro, one of the most respected scholars in
the Catholic world has stated in his Problematica della
Teologia Contemporanea that the present crisis of the Church is
mord serious than any crisis in all the past history of the
Church.

30- Louis Bouyer, op. cit., p.1.

31- Davies, THE ETERNAL SACRIFICE, p.22. Ratzinger:
L'Osservatore Romano (English Edition), 24 Dec. 1984.

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- TRIDENTINE LATIN MASS IS NOT ILLICIT

2005-12-29T18:57:00.000-06:00

TRIDENTINE LATIN MASS IS NOT ILLICIT
By Fr. Kevin Vaillancourt
Editor, The Catholic Voice

[Made available on the TRADITIO Internet Site with permission of The
Catholic Voice, a publication of The Society of Traditional Roman
Catholics.]

The beginning of this year my parish moved from a small, converted
office space to a beautiful church facility. While the parish was
tucked away, we were of little threat to anyone. My parishioners and I
used our time to grow in our love for the Latin Mass and the truth of
the Catholic Church.

Now that we have moved, there are many effects that I hadn't planned
on. Most of these are good. However, some are not. The chief among
these latter concerns is an attack made by the priests of the modern
church in my area who tell those interested in the Tridentine Latin Mass
at our traditional church that the Mass is "illicit" and that they
cannot attend.

The power of the pulpit is an awesome one and not something that
should be taken lightly. The structure of the Catholic Church is such
that the faithful look to their priests for guidance, and most of that
teaching and counsel is given from the pulpit. Priests are given the
power to preach the Gospel at the Diaconate and spend years of study in
perfecting that art. Their studies include dogmatic, moral and pastoral
theology, and every effort on their part is made to preach only what the
Church teaches. However, in the wake of the Second Vatican Council, the
pulpit has been used as an instrument of change.

Modern preachers have brought the faithful like docile, yet blind,
sheep to a form of worship that simply bears no resemblance to the
ancient practices of the Catholic Church. It has been an abuse of the
preaching power that has secured these changes in the churches
throughout the world. From these same pulpits priests lash out at the
Tridentine Latin Mass. It is forbidden, it is wrong, they say.

When these words don't stop the hundreds and thousands of people who
frequent the Latin Mass, they start hammering at the "power words."
They say the Tridentine Latin Mass is "illicit," and people start to
question. These priests make the word "illicit" sound so powerful that
it imparts fear in the hearts of those who would dare to attend a Latin
Mass.

What does it mean for a Mass (or any of the Sacraments for that
matter) to be illicit? Simply put, if a Mass is declared to be illicit
by legitimate authority, the faithful are warned that while the Mass is
most probably valid, they cannot attend because the priest is either
under suspension, excommunicated, or acting without faculties. Attending
a Mass that is illicit does not fulfill one's Sunday obligation either.
The case these modern preachers have against the Tridentine Latin Mass
is to say that the faithful cannot attend because they would be sinning
in doing so. They sin because they attend an unapproved, illicit Latin
Mass. Let's examine their case.

First of all, no one has the authority in the Church to make the
Tridentine Mass illicit and to forbid the faithful from attending. This
is just as true as pointing out that no one, not even the Church
Herself, has the power to make changes in the Mass that affect its very
substance.

Secondly, in regards to priest's faculties, most priests who offer
the Latin Mass today do not have the permission of their local bishops.
If this is why their Masses are called "llicit,"then by their standards
tradition-minded priests are guilty as charged. Yet, they are not under
the local bishops not because they are renegades, but because these
bishops steadfastly resist the celebration of the Tridentine Latin Mass.

These bishops, themselves, are operating under questionable authority
given their adherence to a heretical liturgical form and their open
promotion of the practices of the Second Vatican Council that blatantly
contradict traditional teachings of the Roman Catholic Church. It is
their liturgies that are at best illicit and almost assuredly invalid.
We cannot accept their judgment on the works of the Latin Mass parishes
since that which is done in the modern parishes is illegitimate and in
opposition to Jesus Christ and His Church.

A question arises: If some tradition-minded priests are offering the
Tridentine Latin Mass without the approval of the local bishop, then
where do they get their faculties? Their faculties exist from those
given them after their ordination. They continue the use of them because
no modern bishop can take them away in order to force adherence to the
Novus Ordo.

Calling the Tridentine Latin Mass illicit is a weak form of answering
the questions in the hearts and minds of the faithful. Labelling
opposition is always a cowardly way to force compliance when solid
answers to questions cannot be given. If these priests who are afraid of
the Latin Mass would look seriously into the reasons why so many
Catholics do not prefer the new liturgy, perhaps they could see why all
their pontificating is not slowing down the tide of people looking for
Latin Masses. The faithful will not be bullied into accepting a form of
liturgy that is destructive of their Faith.

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- THE DESTRUCTION OF THE MASS AND SOME HISTORICAL PARALLELS

2005-12-29T18:40:00.000-06:00

THE DESTRUCTION OF THE MASS AND SOME HISTORICAL PARALLELS
Catholic Laymen's Association for the Tridentine Latin Mass

The following is a document first published in the early 1970's by a
group of laypeople in Pittsburgh, Pennsylvania, as means of alerting
Roman Catholics about the serious dangers in the changes afflicting the
Holy Sacrifice of the Mass. You will find that the concerns raised here
are just as important today. They are precisely the reflections that
modern Catholics need to make today. --Catholic Voice

PART I

We, the members of the Catholic Laymen's Association for the
Tridentine Latin Mass, are dedicated to the unceasing battle to preserve
without compromise the doctrines and dogmas of the One, True Church.
Our first and primary concern is the preservation of the Holy Sacrifice
of the Mass in its integrity and according to the Catholic Theology of
the Mass, as it was formulated at the Council of Trent.

We are addressing these words to all faithful Catholics. As we give
you this pamphlet, you are either on your way to, or on your way home
from, your parish church. You believe that you have assisted, or are
going to assist at the Holy Sacrifice of the Mass as you have in years
past. But, is this true? Is this the same Mass or a diabolical
perversion of it? Horrified, you insist - it can't be a diabolical
perversion of the Mass! After all, it is being said in the same
churches we have always attended! And it is being said by priests of
the diocese who have been in our parishes for years.

Let us remind you that the Mass was perverted and eventually
destroyed in times past by members of the hierarchy and clergy who used
Catholic buildings to do so. In the beginning of the 16th century, the
European countries were Catholic. There were no other church buildings
but Catholic ones. There was no other clergy but the Catholic clergy.
And yet, before the end of the 16th century, the Sacrifice of the Mass
had been destroyed in some of the European countries, notably Germany
and England. The "Catholic" people were going to the new services in
the same church they had always attended, and the services were being
conducted by the same bishops and priests they had always known.

To show the parallel between the events of the 16th century and the
post-conciliar period in our own day, we have prepared three articles.
Part I outlines the Reformation in Germany; Part II deals with the
English Reformation; Part III recounts the renewal in our day. In this
section we will take up the account of the German Reformation. Martin
Luther, who was a Catholic priest, was the prime mover in the
destruction of the Mass in Germany. Let's take a look at some of his
thoughts as found in his writings:

"When we have overthrown the Mass, we shall have overthrown the whole
Papacy with it. For it is upon the Mass, as upon a rock, that the
Papacy rests - with its monasteries, its bishoprics, its colleges, its
altars, its ministers, and its doctrines. All these will fall when
their sacrilegious and abominable Mass has crumbled into the dust."

"Yet, in order to achieve this aim successfully and safely, it will
be necessary to preserve some of the ceremonies of the ancient mass for
the weak- minded, who might be scandalized by too sudden a change."

At the earnest pleading of his first disciples, Luther drew up his
famous Formula Missae. In connection with it he said, "We must state
in the first place that our intention has never been to abolish divine
worship, but merely to purge the form which is used of all additions
which have sullied it. I am speaking of that abominable Canon which is
a confluence of slimy lagoons; they have made of the mass a sacrifice;
they have added to it offertories. The mass is not a sacrifice, it is
not the act of a sacrificing high priest. Let us regard it as a
sacrament, or a testament. Let us call it a blessing, or eucharist, or
Lord's Table, or Lord's Supper, or the memorial of the Lord. Or give it
any title we like, provided that it is not sullied by the term
sacrifice, or re-enactment. With the Canon we discard all that implies
an Oblation, so that we are left with what is pure and Holy." (Remember
that these are words of an ordained Catholic priest.)

Keeping these words in mind, let's take a look at a statement that
appeared in L'Osservatore Romano (The Vatican newspaper) on October
13, 1967; "Liturgical reform has taken a notable step forward on the
path of ecumenism. It has come closer to the liturgical forms of the
Lutheran Church." Isn't that frightening? Luther's avowed intention
was the destruction of the Mass and we find a Vatican paper bragging
that we are coming closer to the Lutheran form of worship!

Luther did indeed destroy the Mass, and he said that the devil taught
him Reformation. But don't get the idea that he and his followers just
announced to the people that they were getting rid of the Mass. If they
had, the Catholic people would certainly have opposed them. Rather,
they slowly and gradually changed the Mass, explaining to the people
that they wanted to simplify the liturgy so they could more easily
understand it. The first step was a new translation of the Bible,
followed by the translation of the Mass from Latin into German.

But Luther did not believe the Mass was a sacrifice and he did not
believe in Transubstantiation, that is, that the bread and wine became
the Body and Blood of Christ, so he wrote his Formula Missae. In this
new vernacular Mass, many parts of the ancient Mass were retained, but
he eliminated the Offertory and the Consecration. He inserted more
readings from the Bible. Next, the altars were removed because they
represented the sacrificial quality of the Mass, and communion tables
were moved into the sanctuaries so the priest could face the people.
Crucifixes were taken out too because they were reminders of the
Sacrifice of Calvary.

Once Luther had opened the doors and instituted change, other priests
appeared on the scene with even more drastic changes. They discarded
their clerical robes; they allowed the people to receive holy Communion
under both forms; they permitted the laity to take the Communion into
their own hands and eat; they discarded Gregorian chant and the use of
the organ. Instead, they promoted folk music with the use of cymbals,
trumpets, and stringed instruments. These Catholic priests and monks,
infected with such fierce enthusiasm for change, tore down altars;
burned pictures; smashed statues and discarded their habits.

With every year that passed, the Mass was gradually changed from the
re-enactment of the Sacrifice of Calvary to a communal gathering of the
people of God. This desecration was brought about by priests using
Catholic churches, monasteries and convents. Most of the people were
Catholic in their tradition and ideas, but as they continued to attend
the perverted services in their Catholic churches, they were led out of
the Catholic Faith and into Apostasy. Of course, their children,
exposed to the new perverted services from an early age, grew up without
any real knowledge of the One, True Church founded by Christ. This
takes on frightening implications when we recall that the Church has
always taught: "Outside the Church there is no salvation."

In closing this section, we would like to point out that the
Protestant religions that we see today all grew out of a Catholic
priest's attempt to "reform" the Church. These churches offer no
Sacrifice to the Infinitely Holy God; they do not know Mary, the Mother
of God; they have no devotion to the Angels or Saints; they do not pray
for the souls of their deceased relatives and friends. And all of this
came about through the destruction of the Holy Sacrifice of the Mass by
priests using Catholic churches to do so.

Luther said it was necessary to preserve some of the ceremonies of
the ancient Mass for the weak-minded. Are you one of those weak-minded
people who are being led blindly into apostasy? Or will you join the
small group of Catholics who want to remain faithful to Christ, His
Cross and His teachings? If you desire to remain faithful, you will
have to suffer along with Christ on Calvary in loneliness and ridicule
and misunderstandings. But, let us assure you that there are others who
share these sufferings with you.

PART II

In this part, we will take up the account of the English
Reformation. At the beginning of the 16th century, England was a
completely Catholic country. The Faith was rooted in centuries of
Catholicity. All the churches were Catholic ones. (Westminster Abbey,
Winchester, Coventry, Canterbury were some of the principal churches of
that day. Oxford and Cambridge were centers of Catholic education.)
And yet, before the end of the 16th century, England was a Protestant
country, and the hierarchy and clergy were holding Protestant services
in what were once Catholic churches.

In our day England is still Protestant, and the famous cathedrals,
such as Westminster, are seats of Protestantism. How did it happen?
Did it come about overnight? Did those in power and the Church and the
Government proclaim to the people that they were going to abolish the
Mass? Of course not! Any sudden action of that kind would have roused
such popular resistance that it would have put them in peril. But,
nevertheless, the Holy Sacrifice of the Mass was essentially destroyed
within a few years and the Catholic people, for the most part, were not
even aware of it.

The man chiefly responsible for the destruction of the Mass was
Thomas Cranmer, Catholic Archbishop of Canterbury. He had a passionate
hatred for the Catholic theology of the Mass with its idea of a
sacrificing priesthood and a sacrificial victim. He denied the doctrine
of Transubstantiation, that is, that the bread and wine become the Body
and Blood of Christ at the Consecration. However, as long as Henry VIII
was alive, he hypocritically continued to offer Holy Mass and he even
celebrated Mass at the coronation of Edward VI, the successor of Henry,
in 1547.

But before the year was out, Cranmer had prepared a book of
homilies, which he ordered the priests to read to the people at Mass,
Sunday by Sunday. These were intended to prepare the people for more
drastic changes which were to come later by presenting them with the
idea that the Bible had been suppressed too long by the Church and that
it was the only source of true knowledge of God. In the churches, the
priests had to read from the new translation of the Bible.

The next cautious step was taken in 1548. In this change, the
Communion was prefaced by English exhortations in which reference to the
Real and Corporal Presence were carefully omitted. The following year
they issued a new prayer book: The First Prayer Book of Edward VI. The
title page read: The Supper of the Lord and Holy Communion, commonly
called the Mass. The order of the service was the same as that of the
Mass.

But there were some things in which innovation was manifest; the
first was the change in the language; the other was the change - by
implication - in the doctrine. The change in language was the obvious
challenge thrown down to the ordinary Catholics, but the appeal was made
to them: "Surely, worship should be in a language which all men
understand." And the people accepted this. In the meantime, however,
the doctrinal changes were of more direct and spiritual importance,
though to the average man they meant nothing and could hardly be
noticed. But, in this new vernacular service, they omitted not only
whatever would emphasize the Real Presence, but also the Sacrificial
quality of the Mass. The first introduction of the new rite took place
on the Feast of Pentecost, 1549. In the meantime, Parliament enacted a
statute providing that Holy Communion should be administered under both
forms.

In the following year, Parliament abolished the old ritual for the
ordination of priests and the consecration of bishops. The new rite,
composed largely by Archbishop Cranmer, eliminated every phrase or
ceremony which indicated that the purpose of the rite was to confer a
power of offering sacrifice. The whole purpose was to dedicate the
recipient as one authorized by the Church to preside over the assembly
of God by preaching the Gospel and administering the sacraments. And
the people were not even aware of this change.

The Communion service and the ordination rite had now been
dissociated from the idea of a sacrificing priesthood. There still
remained in every church, however, the silent reminder: the consecrated
stone called the altar. Therefore, the bishops ordered these to be
taken down and all altars destroyed. Every parish was now to provide a
table of wood. The official explanation for these changes was: "The
form of a table shall move the simple (minded) from the superstitious
opinion of the Papist Mass into the right use of the Lord's Supper. For
the use of an altar is to make sacrifice upon it; the use of a table is
to serve for men to eat upon."

Bishops who resisted these changes were deprived of their sees. So,
of the 23 bishops in the country, no more than four could be counted on
to champion the sacramental theology of the Church, and these four were
imprisoned.

In 1552 the King, as the head of the Church, imposed the Act for the
Uniformity of Common Prayer and Administration of the Sacraments. This
act prescribed heavy penalties, not only for those who publicly
criticized the new services, but for the clergy who used any other
services.

In the meantime, Cranmer and his associates ordered all statues to be
taken out of the churches, the stained-glass windows were broken; they
removed all the sacred vessels made of precious metals; they preached
against the idea of Lent, the long penitential preparation for the feast
of Easter; they ridiculed the Catholic belief that the souls of deceased
Christians can be aided through the Sacrifice of the Mass.

"He who has ears to hear, let him hear." (Matt. 11:15) The above
account of how a once completely Catholic country became Protestant in
the matter of a few years should be a warning to all of us. It can
happen here and now. In fact, it has already happened. The last phase
is ALREADY upon us, since the New Order of the Mass BEGAN here on
PENTECOST SUNDAY 1970. What should you do? Definitely, you should stay
away from these perverted services and quit contributing to the parishes
that hold them because you are helping to betray Christ by supporting
them in their apostasy.

PART III

In the first two parts of this series, we recounted briefly how the
Faith was undermined and destroyed in Germany and England through the
gradual desecration and destruction of the Mass. In order to examine
and condemn the errors of Luther and the other Reformers, Pope Paul III
convoked the Council of Trent in that same century. This Council
decreed that the papacy should produce and publish a Missal so that
priests would know what prayers to use, what ritual, and what ceremonies
they were to retain in the celebration of the Mass for all time to
come.

This was done to safeguard all future generations of Catholics
from the tragedy that befell the Catholics in Germany and England. This
work was completed in the reign of Pope St. Pius V and the Roman Missal
was made the official missal of the Church. The Pope issued his Quo
Primum decree on the Roman Missal and this decree appeared in Latin in
the front of every altar missal from that time up until changes by the
Liturgy Commission in 1967. We would like to quote a few sections from
Quo Primum:

"We decree under penalty of our indignation that never at any time is
anything to be added, subtracted, or changed (in the Roman Missal);
this we determine and ordain to hold in perpetuity by virtue of this
constitution.

"No one may be required to offer Holy Mass in another way than has
been determined by Us;...and We likewise determine and declare that no
one be compelled or pressured by anyone to change this Missal, or that
this letter should ever be recalled or its effectiveness be restrained,
but that it may always stand firm and strong in all its vigor."

As you can see, the Pope, by virtue of His Apostolic Authority,
decreed that this Roman Missal should be used forever in the Church
without any change or alteration, and that no priest should ever be
required to offer Holy Mass in any other way. As we said above, this
was done in order to prevent the Holy Mass from ever again being
destroyed as it was in Germany and England.

Let no one tell you that the pope and the Council of Trent did not
have the authority to set down rules and decrees that were to last until
the end of time. Likewise, don't be misled by those who will tell you
that another pope or council can set aside the solemn decrees of a
former pope or council. If this were true, there would be no authority
in the Church and we could not believe Christ's promise to be with the
Church "all days" until the end of time. Any pope or council that
attempts to set aside the authoritative teachings of a previous pope or
council is acting in deliberate defiance and disobedience to the
authority of the Church.

Let's take a quick look at what has happened in the Church since 1963
when the changes in the liturgy began: The Mass is said in the
vernacular only. Wooden communion tables have replaced the Altar of
Sacrifice. Altar rails have been taken out. In some dioceses, the
Stations of the Cross, the statues, holy water fonts, kneelers and
crucifixes have already been taken out of all the churches. They will
probably soon be gone in all of them, or at least replaced with
something that doesn't even resemble this holy devotion. Gregorian
chant and the use of the organ have disappeared. Instead, we have folk
and rock "masses."

Of far greater significance is the change in the prayers of the
Canon. In the new Canons (more than one now), most of the doctrines and
dogmas which were contained in the Roman Missal have been totally
suppressed or eliminated. The words of the Consecration (the form of
the Sacrament of the Holy Eucharist) have been changed in such a way
that the bread and wine no longer become the Body and Blood of Our Lord
Jesus Christ. So, you see, the Mass has already been destroyed in our
day just as it was in Germany and England 400 years ago, and it was done
without the Catholic people even realizing it. It was done by the
hierarchy and clergy using Catholic churches, monasteries and convents.
This is exactly as it was done during the Reformation.

The worst is yet to come. Just as the Catholics in Germany were given
the Formula Missae of Luther, and the Catholics in England were
introduced to the First Prayer Book of Edward VI (both changes resulted
in the complete elimination of the Holy Sacrifice of the Mass), we have
been introduced to the Novus Ordo Missae. This new form of the mass was
to become effective in every Catholic church in the world on November
30, 1969. However, two cardinals found the courage to oppose this
destruction of the Mass by voicing an open refusal to accept it. Then,
from some parts of Europe, came the voices of courageous individuals and
groups refusing to compromise with the present perversion of our Holy
Faith.

Catholic Traditionalists in Germany: "This Ordo Missae annihilates
the Offertory. (Remember the words of Luther.) These are the Pagan
rites of Ceres and Bacchus. This cannot be a true Catholic Mass."
Msgr. Dominic Celada in Italy: "The New Missal contains several
manifest errors explicitly condemned by previous popes. Therefore, any
one who uses this mass automatically excommunicates himself."

In England: Msgr. Bryan Houghton of Suffolk publicly resigned rather
than use the new liturgy saying that, were he to comply with the
official directives of the bishops and Rome, he could no longer say Mass
in the rite in which he was ordained.

This Novus Ordo Missae began in American dioceses on Pentecost
Sunday, 1970. In the official Prayer Book issued in Rome, this service
is referred to as the Lord's Supper and the Memorial of the Lord. It is
no longer necessary for the priest to use an altar stone! The priest is
called the "president of the assembly of the people of God", and, worst
of all, no priest was officially permitted to offer the Latin Mass of
St. Pius V publicly. It was outlawed.

What should you do? If you desire to remain a true Catholic, you
must not attend any of these services. Stop contributing to your
conciliar parish churches. If you don't, you are helping to maintain a
church that has apostatized from the True Church. We realize the
terrible sacrifice this will entail. But, we assure you that there are
others suffering with you. Pray along with us to the Most Blessed
Virgin Mary to whom God has given the power to crush all heresies, and
one day the True Church will again emerge from the catacombs.

PART IV

Above we outlined how the Mass was destroyed in Germany and England
in the sixteenth century and we compared that period with the
post-conciliar period in our own day. Concerned Catholics have expressed
their fears about what has happened to the Mass. But, many of these
Catholics and thousands of others continue to attend the perverted
services in their parish churches, and so, we address still another
appeal to them.

Do you remember the questions and answers about the Mass in the
Baltimore Catechism?
Q . What is the Mass?
A. The Mass is the unbloody Sacrifice of Calvary.
Q. Is the Mass the same Sacrifice as that of the Cross?
A. Yes, the Mass is the same Sacrifice as that of the Cross.

Do you believe that the service you are now attending in your church
is the awesome Sacrifice of Calvary? Suppose we take a few minutes to
meditate on one aspect of the Passion and Death of Our Lord, as we read
about it in the Bible.

On Calvary, at the foot of the Cross, there were three groups of
people, reacting in different ways to the holy Sacrifice of Our Lord.
First, there were the Pharisees and the chief priests of the Jewish
people. They stood at the foot of the Cross and mocked Our Lord.
Remember, these men were the religious leaders of the Jews - men who
spent their lives studying the Sacred writings; they were in charge of
interpreting and explaining them to the people. These men were also
responsible for the worship and service of God. In other words, they
were the hierarchy and clergy of the Chosen People. As anointed ones,
as well as experts on the Sacred Scriptures and the prophecies, they
should have been the first to recognize and acknowledge Christ as the
Promised Messias and to lead their people to Him. Yet they were the
ones who hated Christ and plotted against Him.

On Palm Sunday, the Jewish people who loved Jesus and had followed
Him and listened to Him and witnessed His miracles for three years,
hailed Him as their King, shouting: "Hosanna to the Son of David." But,
before the week was out, these same people stood in the courtyard of
Pilate where they joined the cry: "Crucify Him." The simple, common
people had loved Jesus. They didn't plot against Him. They never
desired His death. But, they let themselves be blindly led into
demanding His Crucifixion. And, by whom? By their religious leaders.

Many of these same people lined the road to Calvary and watched
Christ carry His heavy Cross and never offered to help. At the summit
of Calvary, when Christ had been nailed to the Cross, their religious
leaders stood there mocking Him. These same common people went back to
their homes not knowing that they had witnessed the death of the
Promised One for whom they had been waiting. Of all the religious
leaders, only one believed in Jesus. His name was Nicodemus. He was so
afraid to acknowledge Jesus openly, that he went to speak to Christ in
the dark of night. The Gospel does not mention that he was present on
Calvary as a friend of Christ.

Today, among God's Chosen People (Catholics), the situation is much
the same. The common, simple laymen love the Church, its Sacraments,
its teachings, always believing that Christ still lives among them in
the Holy Sacrament of the Altar whom they could visit in the
Tabernacle. We never plotted against the Church. We never desired the
death of the Holy Sacrifice of the Mass. We did not clamor for change.
But we have blindly followed our religious leaders into the courtyard of
the modern day Pilates and helped destroy the Mass.

We have stood on the road to Calvary and watched the Mass being
destroyed and have done nothing about it. Our religious leaders have
stood on the summit of Calvary mocking Our Lord by changing the Mass,
and we have gone back to our homes, uncaring and indifferent. Just as
at the time of Christ, there was a Nicodemus, we too may have a
Nicodemus somewhere, but he doesn't have the courage to openly
acknowledge the True and Holy Sacrifice.

The second group on Calvary were the Roman soldiers who didn't really
know Christ or the Promise of God to send a Redeemer. They were pagan
people who believed in many false gods. They were assigned, as part of
their duties, to crucify Christ. They drove the nails into the sacred
Hands and Feet of Jesus and raised the Cross on high. Then they
congratulated themselves on a job well done and sat down to tell jokes
and laugh and gamble. They had a good time there because they didn't
know what was going on.

Doesn't this remind you of what is going on in the churches today?
Immodest women stand in the very sanctuary of the Most High God
strumming their guitars, or reading "the Word", or (and what is worse)
handling the Holy Eucharist as a "minister". The sacrilege continues as
people crowd around the table to gawk at the actions of the priest,
being told that this will increase their "participation" and "closeness"
with the liturgy. In the body of the church people can be found shaking
hands or kissing or visiting with their neighbors (sometimes at the
encouragement of the priests). One wonders how many of these people are
thinking of the Cross and Calvary and Sacrifice. Is it their fault? They
have been told that they are only present at a meal, not the unbloody
renewal of Calvary.

The third group on Calvary was very small and very silent. It was
composed of Mary, the Mother of God; St. John, the only Apostle who had
the courage to follow Christ all the way; St. Mary Magdalen, a repentant
sinner who knelt in sorrow at the foot of the Cross; and a few holy
women who had followed Jesus and believed in Him to the very end.
Nowhere in the Bible does it say that these people talked or laughed or
had a good time on Calvary. They remained in sorrowful silence before
the infinitely Holy Mystery which they were privileged to witness.

Where are their counterparts today? You will not find them in your
parish churches. There is no room for silence there. There is only a
happy gathering of the people of the community who have come together to
sing and shake hands and eat together. Modern Catholics are doing today
just what the Jewish people of old did: they go back to their homes not
realizing at Whose death they were supposed to bear witness. They have
become unknowing and uncaring, and whose fault is that?

Is that what you want? Do you really believe that this happy
community gathering at the Novus Ordo is the Holy Sacrifice of Calvary?
When you enter your parish churches, do you still feel the presence of
God? Do you still feel the quiet joy and holiness you felt before? Or,
are you too busy singing and greeting your neighbor to even think about
Calvary and the Sacrifice of Christ and the Sorrowful Mother? Yet, you
continue to go to those churches week after week. Why?

For some of you, it's because you're worried what your family or your
friends will say if you don't. They might think that you're a fanatic,
or your nerves are bad, or you're old- fashioned and not up with
things. Isn't Christ more important than what people think? Isn't it
more important to save your souls than to please people?

For some it's the fear that you won't be able to get married, or
buried, or have your children baptized in one of these churches.
However, if there is no real Mass, then Christ is not there at all. If
Christ is not present, then why do you want to get married, or buried,
or have your children baptized there?

Another group say that they are unhappy about going to these
churches, but they don't know what else to do. "After all, Catholics
must go to Mass on Sunday", they say, "or else a mortal sin is
committed." But, that only applies if there is a Mass to attend and
assist at, not just "go to". The Novus Ordo is not a valid Mass, it is
not the unbloody renewal of Calvary, and no good Catholic would be
committing a sin by not going to it. It would be an act of virtue to
stay away.

"OK," you say. "I know it's not right, but what else can I do?" You
can do the same thing that the faithful Catholics in England and Germany
did at the time of the Reformation. They stayed at home and said their
prayers there. You keep the Commandment of keeping holy the Lord's Day.
You can do the same thing that the Catholics in Ireland did during
centuries of persecution. They gathered their families together every
evening and prayed the Rosary.

You can do the same thing that faithful Catholics in Poland and
Hungary and other Iron Curtain countries did while under Communist
suppression. They stayed away from the churches where the priests who
compromised with the Communists were saying "mass" and they prayed the
Rosary in their homes. All of these people remained true Catholics by
staying away from perverted masses and turning in prayer to the
Sorrowful Mother who alone understood the real mystery of Calvary.
Those who continued to go to the churches where Christ was being mocked
eventually lost their Faith.

Christ said we cannot serve two masters. "He who is not with Me, is
against Me." (Matt. 12:30) You must make the choice. On that choice
hangs your eternal salvation or damnation. Which will it be for you?

PART V

After reading all that we have reviewed up to this point, many still
ask: "If you are right, then tell me -- How could such a thing happen?
Do you think God would permit the Holy Sacrifice of the Mass to be
destroyed? Didn't Christ promise to remain with the Church all days
even till the end of time?"

To understand how and why such a terrible thing has happened, we must
go back to the beginning - to the Creation of the Angels. The Church
taught us that God created the Angels before He created men. They were
spirits of far greater intellect and perfection than man, but
nevertheless, they were beings who owed their existence to God.
Therefore, they owed God adoration and love, obedience, loyalty and
gratitude. To prove their love and gratitude, God permitted them to be
tested in some way.

We know that Lucifer, the Angel of Light, refused to obey, and many
of the other angels followed him in his disobedience and pride.
Therefore, God banished them from His Holy Presence and cast them into
the eternal fires of hell. If we may speak in so human a fashion, God
had every right to do this, because without Him, they would never have
existed at all. When they refused to acknowledge their dependence on
God, they lost all right to the enjoyment of God's wondrous gifts.

God then created the earth and our first parents. He gave them a
perfect world in which they had everything they needed for happiness and
peace. But like the Angels, they had to pass through a time of trial in
order to prove their love. They failed and thereby lost their right to
the perfect Paradise in which God had placed them. They were banished
from the Garden of Eden and forced to toil, labor, suffer and die, and
this punishment has been handed down to all their descendants, that is,
all men who have ever lived or ever will live on this earth.

But God did not abandon the world He made. He continued to create
other men and He gave them all they needed to sustain their lives. He
sent them holy leaders to guide and direct them in His ways and He
promised to send them a Redeemer to open the Gates of Heaven once more.
If men had obeyed God and rendered praise and thanksgiving to Him, they
would have lived out their lives in peace and serenity.

But men forgot God and disobeyed His Laws. Each time they did, God
sent some form of punishment to chastise them and remind them again of
their duty toward Him. Men became so bad that God destroyed the whole
world with a flood, with the exception of only one family who had
remained faithful to Him. He destroyed the cities of Sodom and Gomorrah
because of the sinfulness of the people. He spared Lot and his wife and
two daughters, but Lot's wife disobeyed the command not to look back and
she was turned into a pillar of salt.

God selected a people as His chosen ones and He made a covenant with
them. He promised them His special protection and guidance and a land
flowing with milk and honey. But they had to fulfill certain
conditions, They had to obey the Commandments that He gave to Moses and
they had to worship him in the way He prescribed. He gave detailed
instructions about the Altar of Sacrifice and the Ritual for Sacrifice.
Their happiness and good fortune depended on their obedience or
disobedience of God's Laws. When they rebelled against Him, He punished
them.

They were exiled from the Promised Land; they were forced to wander
homeless in the desert for years; they were taken into slavery; their
temple was destroyed. When they repented, God delivered them from
slavery; He led them safely through the Red Sea; He sent them manna in
the desert; and He promised to send the Redeemer through their race.
The Promised Messias did come and the New Testament began. But man's
ingratitude and forgetfulness of God did not end.

In Part IV we talked of men's ingratitude toward Our Lord. We
recalled how the people hailed Him as their King on Palm Sunday, but a
few days later, incited and deceived by their leaders, they demanded His
Crucifixion. However, our Heavenly Father was appeased by His Son's
Sacrifice, and He continued to shower His graces on men through the
Mystical Body of Christ - the Church. But men soon became careless and
indifferent about the great gift that God had given them - the true
Faith - and then heresies and schisms began to afflict the Church.

In almost every age, heresies sprang up to try men's faith. But God,
in His Infinite Goodness, raised up great saints in every age to combat
the heresies with lives of heroic prayer and penance and to lead men
back to Himself and the true Church. But, again, men kept forgetting
God and they grew careless about the things of God. The Protestant
reformation erupted. This was one of the greatest works of Lucifer, and
it was permitted by God as a punishment for the sins of men. This
heresy went much further than any previous one. It attacked the
greatest Treasure of all - the Holy Mass - and it succeeded in
destroying it in England and parts of Germany, and then it spread to
other parts of Europe.

God did not abandon men, however. He provided a remedy for the evils
of the Reformation. Just as He gave to the Chosen People in the Old
Testament fixed rules and regulations for offering Sacrifice to Him, so
that they would worship Him in a worthy manner, so too He provided us
with specific rules to ensure that never again could the True Sacrifice
be destroyed. He inspired the Church leaders to convoke the Council of
Trent.

It was the greatest of all Councils in the history of the Church, and
it dealt with more doctrinal matters than any other council. From it
came the decree to set down the order and prayers of the Mass. During
this time, God raised up a saint to the Chair of Peter - St. Pius V -
and it was he who gave us the Tridentine Mass, saying in Quo Primum that
it could never be changed by anyone for all time to come.

But, as usual, men kept forgetting God. So, As is His usual way, God
sent punishments to call men back to Him. There were plagues and
famines and wars and revolutions. In more recent times, we have
witnessed terrible and unexpected earthquakes, tornadoes, typhoons, and
hurricanes. At the same time that God was sending these disturbances of
nature, He was also sending His Divine Son and His Holy Mother to tell
us what we must do if we want to please Him and save our souls. PRAYER
AND PENANCE! Have we listened ? NO! Pope Pius XII said, many years ago,
that the world was in worse condition in his time than at the time of
the deluge. What would he say now?

In the meantime, through all these centuries God had entrusted to us
the greatest treasure of all - the Holy Mass. He had safeguarded this
treasure for us through the Council of Trent and St. Pius V. In every
Holy Mass that was offered according to their directions, the Son of God
came down on the altar of every Catholic Church and offered Himself anew
to His heavenly Father for our sins and to ask His pardon and blessings
for us.

But, where were all the Catholic people? Only a handful cared enough
to come for daily Mass. Just imagine - the Second Person of the Blessed
Trinity comes down on the altar every morning in our parish churches and
offers His Body and Blood as food for our souls, and we don't care
enough to be present. What is more, after Mass is finished, Jesus
remains in the Tabernacle every moment of every day. How many Catholics
stop in to visit with Him? Most of the time He is completely alone.
Everyone is too busy about the things of the world to spend a few
minutes with their God.

This is why we have lost the greatest of God's gifts - the Holy
Sacrifice of the Mass and the Real Presence of Christ on the Altar. God
gave us His only Son, and we, the believers, have treated Him with
indifference and neglect. Just as the fallen angels and our first
parents, in failing to appreciate and render proper thanks to God for
His infinite Goodness, were deprived of the perfect gifts that God had
given them, so we too, in failing to appreciate and give thanks to God
for the Holy Sacrifice of the Mass, have been deprived of this perfect
gift.

So now we come to the third question. Didn't Christ promise to
remain with the Church all days even to the end of time? Yes, He did,
and we believe in that promise. But, let's look at the whole quotation
in which the promise is contained. In Matthew, chapter 28, verses 19 &
20[C] we read "Go, therefore, and make disciples of all nations,
baptizing them in the Name of the Father, and of the Son and of the Holy
Spirit, teaching them to observe all that I have commanded you; and
behold, I am with you all days, even unto the consummation of the
world."

Remember in the Old Testament God made a covenant with the Chosen
People. He promised them His continual guidance and protection, but
they also had to fulfill certain conditions. They had to obey all His
laws and worship Him the way He had commanded. This is true of the
promise made by Christ. If we observe all that He commands, He will be
with us. We believe that Christ does remain with all those who continue
to believe all the truths He taught us. But we cannot believe that Our
Lord remains in the midst of those who are denying some or all of those
Truths.

In every church where the new ordo is used, doctrines and dogmas that
have been defined by the Church are being denied or misinterpreted. In
almost every "Catholic" school, the new catechisms are being used. If
you examine them, you will find they are filled with errors and heresies
that have been condemned by the Church. Can you really believe that
Christ Who said "I am the Truth" can possibly remain in these places
where lies and errors are the order of the day, even though they call
themselves Catholic? This would be an insult to the Infinite Holiness
of God. Our Lord has not recalled His Promise, but the Church leaders
and the lay people who have taught or accepted the new teachings have
failed to keep their part of the covenant and have cut themselves off
from the true Church. Therefore, Christ no longer dwells with them.

In the early days of the Church, the true followers of Christ were
forced into the catacombs by their religious leaders and civil
authorities. Today, the true followers of Christ are also being forced
into the catacombs by religious leaders who want us to deny the
teachings of the Church. But, just as Christ remained with these early
Christians and brought them out of the catacombs eventually, so He will
remain with His faithful followers now to guide and direct us in our
lonely exile. One day, the Church will emerge from the catacombs
glorious and triumphant once more. It is up to us to maintain hope as we await the restoration of the Mass and our Holy Faith.

TRADITIO Traditional Roman Catholic Internet Site

E-mail List: traditio@traditio.com, Web Page: http://www.traditio.com

Copyright 1998 CV. Reproduction prohibited without authorization.

[Made available on the TRADITIO Internet Site with permission of The
Catholic Voice, a publication of The Society of Traditional Roman
Catholics.]

- St. Pope Pius X "SACRORUM ANTISTITUM" Oath Against Moderism

2005-12-29T17:57:00.000-06:00

SACRORUM ANTISTITUM
The Oath Against Modernism
Given by His Holiness St. Pius X September 1, 1910

To be sworn to by all clergy, pastors, confessors, preachers, religious
superiors, and professors in philosophical-theological seminaries.

Ego N. N. Firmiter amplector ac recipio omnia et singula, quae ab
inerranti Ecclesia magisterio definita, adserta ac declarata sunt,
praesertim ea doctrinae capita, quae huius temporis erroribus directo
adversantur.

I . . . . firmly embrace and accept each and every definition that has been set forth and
declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day.

Ac primum quidem: Deum, rerum omnium principium et finem, naturali
rationis lumine "per ea quae facta sunt" hoc est, per visibilia
creationis opera, tamquam causam per effectus, certo cognosci, adeoque
demonstrari etiam posse, profiteor.

And first of all, I profess that God, the origin and end of all things, can be known with
certainty by the natural light of reason from the created world (see Rom. 1:90), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated.

Secundo: externa revelationis argumenta, hoc est facta divina, in
primisque miracula et prophetias admitto et agnosco tanquam signa
certissima divinitus ortae christianae religionis, eademque tenea
aetatum omnium atque hominum, etiam huius temporis, intelliegentiae esse
maxime accommodata.

Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time.

Tertio: firma pariter fide credo Ecclesiam, verbi revelati custodem et
magistram, per ipsum verum atque historicum Christum, cum apud nos
degeret, proximo ac directo institutam eandemque super Petrum,
apostolicae hierarchiae principem, eiusque in aevum successores
aedificatam.

Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the
revealed word, was personally instituted by the real and historical Christ when he lived among
us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his
successors for the duration of time.

Quarto: fidei doctrinam ab Apostolis per orthodoxos Patres eodem sensu
eademque semper sententia ad nos usque transmissam, sincero recipio;
ideoque prorsus reicio haereticum commentum evolutionis dogmatum, ab uno
in alium sensum transeuntium, diversum ab eo, quem prius habuit
Ecclesia; pariterque damno errorem omnem, quo, divino deposito, Christi
Sponsae tradito ab eaque fideliter custodiendo, sufficitur philosophicum
inventum, vel creatio humanae conscientiae, hominum conatu sensim
efformatae et in posterum indefinito progressu perficiendae.

Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical misrepresentation that dogmas evolve and change from one meaning to another different from the
one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue
to develop indefinitely.

Quinto: certissime teneo ac sincere profiteor, fidem non esse caecum
sensum religionis e latrebis subconscientiae erumpentem, sub pressione
cordis et inflesione voluntatis maraliter informatae, sed verum assensum
intellectus veritati extrinsecus acceptae "ex auditu", quo nempe, quae a
Deo personali, creatore ac Domino nostro dicta, testata et revelata
sunt, vera esse credimus, propter Dei auctoritatem summe veracis.

Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of
religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to
truth received by hearing from an external source. By this assent, because of the authority
of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and Lord.

Me etiam, qua par est, reverentia subicio totoque animo adhaereo
damnationibus, declarationibus, praescriptis omnibus, quae in Encyclicis
litteris "Pascendi" et in Decreto "Lamentabili" continentur, praesertim
circa eam quam historiam dogmatum vocant.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is
known as the history of dogmas.

Idem reprobo errorem affirmantium, propositam ab Ecclesia fidem posse
historiae repugnare, et catholica dogmata, quo sensu nunc intelliguntur,
cum verioribus christianae religionis originibus componi non posse.

I also reject the error of those who say that the faith held by the Church can contradict
history, and that Catholic dogmas, in the sense in which they are now understood, are
irreconcilable with a more realistic view of the origins of the Christian religion.

Damno quoque ac reicio eorum sententiam, qui dicunt christianum hominem
eruditiorem induere personam duplicem, aliam credentis, aliam historici,
quasi liceret historico ea retinere, quae credentis fidei contradicant,
aut praemissas adstruere, ex quibus consequatur, dogmata esse aut falsa
aut dubia, modo haec directo non denegentur.

Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogyof faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm.

Reprobo pariter eam Scripturae sanctae diiudicandae atque interpretandae
rationem, quae, Ecclesiae traditione, analogia fidei et Apostolicae
Sedis normis posthabitis, rationalistarum comentis inhaeret, et criticem
textus velut unicam supremamque regulam haud minus licenter quam temere
amplectitur.

I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the
same time of a historian, as if it were permissible for a historian to hold things that
contradict the faith of the believer, or to establish premises which, provided there be no
direct denial of dogmas, would lead to the conclusion that dogmas are either false or
doubtful.

Sententiam praeterea illorum reicio, qui tenent, doctori disciplinae
historicae theologicae tradendae aut iis de rebus scribenti seponendam
prius esse opinionem ante conceptam sive de supernaturali origine
catholicae traditionis, sive de promissa divinitus ope ad perennem
conservationem uniuscuiusque revelati veri; deinde scripta Patrum
singulorum interpretanda solic scientiae principiis, sacra qualibet
auctoritate seclusa, eaque iudicii libertate, qua profana quaevis
monumenta solent investigari.

Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the
Fathers solely by scientific principles, excluding all sacred authority, and with the
same liberty of judgment that is common in the investigation of all ordinary historical
documents.

In universum denique me alienissimum ab errore profiteor, quo
modernistae tenent in sacra traditione nihil inesse divini, aut, quod
longe deterius, pantheistico sensu illud admittunt, ita ut nihil iam
restet nisi nudum factum et simplex, communibus historiae factis
aequandum: hominum nempe sua industria, solertia, ingenio scholam a
Christo eiusque Apostolis inchoatam per subsequentes aetates
continuantium.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles.

Haec omnia spondeo me fideliter, integre sincereque servaturum et
inviolabiliter custoditurum, nusquam ab iis sive in docendo sive
quomodolibet verbis scriptisque deflectendo. Sic spondeo, sic iuro, sic
me Deus adiuvet et haec sancta Dei Evangelia.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard
them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God, and these holy Gospels of God which I touch with my hand.

TRADITIO Traditional Roman Catholic Internet Site

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Translation c. 1997 CSM. Reproduction prohibited without authorization.

- NO MATTER WHAT IS SAID, ALL MAY ATTEND THE TRADITIONAL LATIN MASS

2005-12-29T17:43:00.000-06:00

NO MATTER WHAT IS SAID, ALL MAY ATTEND THE TRADITIONAL LATIN MASS
By BRIAN KASPAR
Written for The Catholic Voice

"That priest isn't even Catholic" "That Mass does not fulfill your
Sunday obligation", "That parish is outside the Church."

I'm sure you have heard these phrases. They are uttered almost every
time a novus ordo cleric hears that an ex-parishioner is attending the
Tridentine Latin Mass. Such statements are scary and confusing to
tradition- minded Catholics, especially when they are said by priests or
bishops.

Instinctively, however, you know that these statements cannot be
true. How could attending a Latin Mass be anything but advantageous to
your soul? How could the piety and devotion you find in traditional
parishes be anything but praise worthy? And yet what solid, doctrinal
justification do you have for your instincts? What exactly does the
Church teach?

The answer to that question, unfortunately, depends greatly upon
which "Church" you are speaking of: the pre-Vatican II (traditional)
Church or the post Vatican II (conciliar) Church. Each will give you a
different response. Fortunately for us, however, both the pre-and post-
Conciliar Churches grant us clear and unambiguous permission to attend
a Latin (Tridentine) Mass.

The traditional Roman Catholic Church was quite clear on the matter.
Very soon after the Protestant Revolt in the mid-1500's, His Holiness,
St. Pope Pius V, granted to every Catholic eternal permission to
celebrate the Latin Mass freely, licitly and without scruple of
conscience in his infallible Papal Bull Quo Primum. In this Bull he
wrote:

"...Now therefore, in order that all everywhere may adopt and observe
what has been delivered to them by the Holy Roman Church, Mother and
Mistress of the other churches, it shall be unlawful henceforth and
forever throughout the Christian world to sing or to read Masses
according to any formula other than that of this Missal published by Us:

"...All other churches aforesaid are hereby denied the use of other
missals, which are to be wholly and entirely rejected; and by this
present Constitution, which shall have the force of law in
perpetuity,... We specifically command each and every patriarch,
administrator and all other persons of whatsoever ecclesiastical
dignity,... not to presume in celebrating Mass to introduce any
ceremonies or recite any prayers other than those contained in this
Missal.

"Furthermore, by these presents and by virtue of Our Apostolic
authority We give and grant in perpetuity that for the singing or
reading of Mass in any church whatsoever, this Missal may be followed
absolutely, without any scruple of conscience or fear of incurring any
penalty, judgment or censure, and may be freely and lawfully used,...
We likewise order and declare that no one whosoever shall be forced or
coerced into altering this Missal and that this present Constitution can
never be rev oked or modified, but shall forever remain valid and have
the force of law, ...Should any person venture to do so, let him
understand that he will incur the wrath of Almighty God and of the
blessed Apostles Peter and Paul."

The mind of St. Pius V and of Holy Mother Church could not be more
clear: you have the absolute right to attend the Latin Mass. Few would
dare to argue with a canonized Pope.

But what does one say to a novus ordo priest who does not care for
"old" or "outdated" documents such as the infallible Quo Primum? What
does one say to a priest who thinks that papal bulls hold very little
weight?

For him, you can use an altogether different approach. You can show
him that the 1983 Code of Canon Law specifically permits you to attend
Latin Mass. (I guarantee you will surprise him when he realizes it is
true).

Challenge him to disprove you.

Just recently, I made such a challenge to the monsignor at my
mother's novus ordo church, who, incidentally, is Chairman of the
Theological Commission of his diocese. I did so because he had told my
mother that I could not attend the Latin Mass in his area. I knew that
such a statement was not true, and I was curious to present my arguments
to him on how the 1983 Code of Canon Law actually permits me to attend
any Latin Mass. Perhaps, I thought, this theologian knew of some obscure
law that I didn't. Perhaps I was wrong in my understanding of the new
Canon Law.

I was not.

I respect this monsignor's integrity, and I do not think he was being
dishonest when he told my mother I could not attend the Latin Mass _ I
just don't think he'd ever been presented the argument I laid out to
him. I have never heard this argument myself -- even from traditional
Catholics -- mainly because most traditional Catholics are wary of the
orthodoxy of the 1983 Code of Canon Law and prefer the 1917 Code
instead. I feel the same way.

The argument I laid out was as follows:

While the 1983 Code of Canon Law is remarkable for its departure from
traditional teachings, and many of its canons are of grave concern to
traditionally-minded Catholics, one Canon gives us tremendous
flexibility to attend Latin Mass, when it states...

Canon 844(2): "Whenever necessity requires or a genuine spiritual
advantage commends it, and provided the danger of error or
indifferentism is avoided, Christ's faithful for whom it is physically
or morally impossible to approach a Catholic minister, may lawfully
receive the sacraments of penance, the Eucharist and anointing of the
sick from non-Catholic ministers in whose churches these sacraments are
valid."

Following this Canon, we can safely assume that if...
1. "a genuine spiritual advantage commends it", and
2. "the danger of indifferentism is avoided", and
3. "we find it 'morally impossible' to approach a
Catholic minister", then we may receive the Eucharist
from even non-Catholic ministers in whose churches
these sacraments are valid.

The first condition is simple. Assisting at a Tridentine Mass
certainly gives us a spiritual advantage, as does associating with
traditional Catholics who unabashedly adhere to all of the Church's
teachings and dogmas.

The second is as easy: no person attending a Latin Mass would be in
danger of indifferentism, which is the heresy that all religions are
equally advantageous to souls and that all religions can, in and of
themselves, lead to salvation. Many attendees at the Tridentine Latin
Mass, in fact, are there precisely because indifferentism is being
implied - or worse, taught - from the pulpit of their local novus ordo
parish.

For the third condition there is a litany of reasons why one will
find it morally impossible to approach a Novus Ordo catholic minister,
many of which are presented every month in this newspaper. For me, it
is the change in the words of Consecrat ion, the open questioning of
Church dogma and the error of indifferentism that I find repugnant in
the novus ordo church. While there are certainly orthodox Novus Ordo
priests who boldly assert and teach the dogmas of the Church, it is far
too hard to find one. I, for one, have never found such a priest.

Those conditions being met, I may attend a valid Latin Mass.

So, the question, it appears, is whether the Tridentine Latin Mass
is actually valid.

According to Catholic theology, a Mass is valid if it has the proper
form (mostly, the words of Consecration along with other prayers and
ceremonies), proper matter (the bread and wine) and proper intent (the
priest must intend to turn the species into the body and blood of
Christ). The Mass must also be celebrated by a valid priest.

If we look at these three conditions, we can see that all Latin
Masses offered around the world are, at very least, valid. Let us look
at:
FORM. We know for sure that the Latin liturgy is valid as it is
still used by the Church in many dioceses.
MATTER. We know that the unleavened bread and wine are proper matter
to be used. They have been used for centuries.
INTENT. I have never heard anyone question the intent of priests at
Tridentine Latin Masses to actually turn the host and wine into the Body
and Blood of Our Lord.
The only question, then, is whether the priest offering the Mass is a
valid priest. Any priest who has been ordained by a valid bishop, with
or without diocesan or Vatican approval, is a valid priest....

For three lively and pleasant hours, this Novus Ordo monsignor and I
discussed theology and Catholic dogma (he was a gentleman and very
generous with his time). We also discussed the above arguments for
attending the Tridentine Mass under the 1983 Code.

By the end of our three hour discussion, he reluctantly admitted that
I could, indeed, attend the Latin Mass - despite the parish's
theological position - and still be in conformity with the 1983 Code of
Canon Law. I was putting myself in a rather 'irregular' position by
doing so, he said, but my attendance was certainly permissible.

I left his office quite content. After having spoken with this
professor of theology, I now knew I had the right to attend the Latin
Mass on two separate bases. I had found myself to be in a "win-win"
situation. It was not that I was ever in any doubt about attending
Masses offered by traditional priests who are labeled as "illicit,"
"schismatic" or "disobedient." I now had a modern professor of modern
theology forced to admit that, in reality and by their own laws, they
could not prevent any Catholic from attending the Tridentine Latin Mass.

You see, if the Novus Ordo hierarchy is right and the New Mass is
valid, we have the right to attend the Latin Mass under the New Canon
Law. And if the most adamant traditionalists are right and both the New
Canon Law and the New Mass are invalid, then we have the obligation to
attend the Latin Mass.

One would think that, by the force of these arguments, modern clergy
would stop talking about traditional priests and the Masses they offer
as being "invalid," "illicit," "sinful," or whatever. But, they won't.
They are still quite afraid of the growth of the Traditional Movement
which now numbers over 10 million people. The modern church hierarchy
knows exactly which buzz words to use against traditional Catholics, and
especially against those who are new to the Traditional Movement.

While any other Christian, of whatever crazy denomination, is now a
"separated brethren" in another "communion", traditional Catholics alone
are labelled as "heretics" and "apostates" who are in "schism." The
double standard is clearly intentional. You see, as Catholics today,
according to the modern church, we are allowed to believe absolutely
anything we wish, except what was taught for the first 1900 years of
Christianity.

Undoubtedly, this is a new way to argue with the modern clergy and
that they should have no objection to our attending the Tridentine Latin
Mass. It may not be an argument all can use with success, but it is one
other weapon in our arsenal against the Novus Ordo church and the
unreasonableness of the position they take against tradition-minded
Roman Catholics.

TRADITIO Traditional Roman Catholic Internet Site

E-mail List: traditio@traditio.com, Web Page: http://www.traditio.com

Copyright 1998 CV. Reproduction prohibited without authorization.

[From Volume 12, Number 3, made available on the TRADITIO Internet Site
with permission of The Catholic Voice, a publication of The Society of
Traditional Roman Catholics.]

- ARE TRADITIONAL CATHOLICS IN COMMUNION WITH ROME?

2005-12-29T17:39:00.000-06:00

ARE TRADITIONAL CATHOLICS IN COMMUNION WITH ROME?

THE SHORT ANSWER IS YES.

First of all, one has to define what "Rome" is. Rome is the eternal
Rome of the Roman Catholic Faith, the Rome of Saints Peter and Paul, the Rome
that leads the Roman Catholic Church faithfully to do the will of Our Lord
Jesus Christ, as defined in Sacred Scripture and Sacred Tradition (the
Deposit of Faith) and in the doctrines and practices taught by the Church
based upon them (magisterium).

To this Rome, whose roots grew by the hand of Providence in the high
classical Roman civilization, language, and thought that preceded it, all
men, including the pope, cardinals, bishops, priests, and laypeople, are
subject. Catholics have the duty of being in communion with this Rome, just
as the pope himself must be in communion with Rome, that is, with his 260
some-odd predecessors in the Catholic and Apostolic Church.

Therefore, when, in the Church, prelates, including the pope, teach not
the Roman Catholic Faith, but personal notions that are against the doctrine
of the Roman Catholic Church for 2000 years, even St. Peter tells us that it
is the duty of the faithful not to obey, but to resist. "We ought to obey
God rather than men" (St. Peter, as recorded in the Acts of the Apostles
5:29/DRV).

There is no doubt about ex-cathedra decisions of the pope and the
immemorial ordinary magisterium of the Church ("what was believed everywhere,
always, and by all"), but this security is lacking when the pope imposes
simply his personal notions.

Communion in the Catholic Church is always based first upon unity in
the Catholic and Apostolic Faith. That is why, in the history of the Church,
we see not only popes but also bishops, priests, and laypeople refusing to be
in communion with those who no longer have, or are suspected of no longer
having, the immemorial Catholic Faith transmitted by the Apostles.

Indeed, the pope has "the fullness of power over all the churches" (St.
Bernard, Epistulae 131), but this power is limited to confirming and
defending the faith of Peter, not for altering it or encouraging those who
would alter it. This is the limit, set from on high and proclaimed
dogmatically by the First Vatican Council (Pastor Aeternus, cap. 4): "For
the Holy Ghost was promised to the successors of Peter not so that they
might, by His revelation, make known some new doctrine, but that, by His
assistance, they might religiously guard and faithfully expound the
revelation or Deposit of Faith transmitted by the Apostles."

Any papal actions outside this dogmatic definition are simply null and
void and are not to be obeyed, but resisted, by the true Catholic faithful.

Communion, even with the pope, has an indispensable condition, namely,
unity in the Catholic faith transmitted by the Apostles. When scandal is
given to the Faith, subjects are obliged to resist their superiors, even
publicly, as St. Paul withstood St. Peter "to his face" (Galatians 2:11/DRV).

St. Cajetan declares: "It is imperative to resist a pope who is openly
destroying the Church" (De Comparata Auctoritate Papae et Concilio). The
Saint points out that the famous axiom "Ubi Petrus, ibi Ecclesia" [Where the
Pope is, there is also the Church] holds true ONLY when the Pope acts and
behaves as the Pope, because Peter "is subject to the duties of the Office";
otherwise, "neither is the Church in him, nor is he in the Church" (apud St.
Thomas Aquinas, Summa Theologica, IIa IIae, Q. 39, Art. 1, ad 6).

THE REAL QUESTION IS: ARE THOSE WHO SUBORN NOT ROMAN CATHOLIC SACRED TRADITION, BUT A "NEW" MASS, "NEW" SACRAMENTS, AND A "NEW" FAITH IN COMMUNION WITH ROME? BASED UPON THE DECLARATIONS OF POPES, COUNCILS, FATHERS, DOCTORS,
AND SAINTS, WE WOULD HAVE TO SAY NO -- AT LEAST MATERIALLY, IF NOT FORMALLY.

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