QUO PRIMUM

APOSTOLIC CONSTITUTION

QUO PRIMUM
Pope St. Pius V - July 14, 1570
From the very first, upon Our elevation to the chief Apostleship, We gladly turned our mind and energies and directed all out thoughts to those matters which concerned the preservation of a pure liturgy, and We strove with God's help, by every means in our power, to accomplish this purpose. For, besides other decrees of the sacred Council of Trent, there were stipulations for Us to revise and re-edit the sacred books: the Catechism, the Missal and the Breviary. With the Catechism published for the instruction of the faithful, by God's help, and the Breviary thoroughly revised for the worthy praise of God, in order that the Missal and Breviary may be in perfect harmony, as fitting and proper - for its most becoming that there be in the Church only one appropriate manner of reciting the Psalms and only one rite for the celebration of Mass - We deemed it necessary to give our immediate attention to what still remained to be done, viz, the re-editing of the Missal as soon as possible.
Hence, We decided to entrust this work to learned men of our selection. They very carefully collated all their work with the ancient codices in Our Vatican Library and with reliable, preserved or emended codices from elsewhere. Besides this, these men consulted the works of ancient and approved authors concerning the same sacred rites; and thus they have restored the Missal itself to the original form and rite of the holy Fathers. When this work has been gone over numerous times and further emended, after serious study and reflection, We commanded that the finished product be printed and published as soon as possible, so that all might enjoy the fruits of this labor; and thus, priests would know which prayers to use and which rites and ceremonies they were required to observe from now on in the celebration of Masses.
Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the Mother and Teacher of the other churches, and let Masses not be sung or read according to any other formula than that of this Missal published by Us. This ordinance applies henceforth, now, and forever, throughout all the provinces of the Christian world, to all patriarchs, cathedral churches, collegiate and parish churches, be they secular or religious, both of men and of women - even of military orders - and of churches or chapels without a specific congregation in which conventual Masses are sung aloud in choir or read privately in accord with the rites and customs of the Roman Church. This Missal is to be used by all churches, even by those which in their authorization are made exempt, whether by Apostolic indult, custom, or privilege, or even if by oath or official confirmation of the Holy See, or have their rights and faculties guaranteed to them by any other manner whatsoever.
This new rite alone is to be used unless approval of the practice of saying Mass differently was given at the very time of the institution and confirmation of the church by Apostolic See at least 200 years ago, or unless there has prevailed a custom of a similar kind which has been continuously followed for a period of not less than 200 years, in which most cases We in no wise rescind their above-mentioned prerogative or custom. However, if this Missal, which we have seen fit to publish, be more agreeable to these latter, We grant them permission to celebrate Mass according to its rite, provided they have the consent of their bishop or prelate or of their whole Chapter, everything else to the contrary notwithstanding.
All other of the churches referred to above, however, are hereby denied the use of other missals, which are to be discontinued entirely and absolutely; whereas, by this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it under the penalty of Our displeasure.
We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.
Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription - except, however, if more than two hundred years' standing.
It is Our will, therefore, and by the same authority, We decree that, after We publish this constitution and the edition of the Missal, the priests of the Roman Curia are, after thirty days, obliged to chant or read the Mass according to it; all others south of the Alps, after three months; and those beyond the Alps either within six months or whenever the Missal is available for sale. Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for nonobservance for printers, whether mediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury. Further, as for those located in other parts of the world, the penalty is excommunication latae sententiae, and such other penalties as may in Our judgment be imposed; and We decree by this law that they must not dare or presume either to print or to publish or to sell, or in any way to accept books of this nature without Our approval and consent, or without the express consent of the Apostolic Commissaries of those places, who will be appointed by Us. Said printer must receive a standard Missal and agree faithfully with it and in no wise vary from the Roman Missal of the large type (secundum magnum impressionem).
Accordingly, since it would be difficult for this present pronouncement to be sent to all parts of the Christian world and simultaneously come to light everywhere, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of the Apostles, also at the Apostolic Chancery, and on the street at Campo Flora; furthermore, We direct that printed copies of this same edict signed by a notary public and made official by an ecclesiastical dignitary possess the same indubitable validity everywhere and in every nation, as if Our manuscript were shown there. Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
Given at St. Peter's in the year of the Lord's Incarnation, 1570, on the 14th of July of the Fifth year of Our Pontificate.

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.
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. 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: 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. 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. 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. 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.
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. 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. 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. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of 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. 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.
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. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
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. . .

UNAM SANCTAM OUTSIDE THE CATHOLIC CHURCH THERE IS NO SALVATION.

UNAM SANCTAM

Bull of Pope Boniface VIII promulgated November 18, 1302
Urged by faith, we are obliged to believe and to maintain that the Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins, as the Spouse in the Canticles [Sgs 6:8] proclaims: 'One is my dove, my perfect one. She is the only one, the chosen of her who bore her,' and she represents one sole mystical body whose Head is Christ and the head of Christ is God [1 Cor 11:3]. In her then is one Lord, one faith, one baptism [Eph 4:5]. There had been at the time of the deluge only one ark of Noah, prefiguring the one Church, which ark, having been finished to a single cubit, had only one pilot and guide, i.e., Noah, and we read that, outside of this ark, all that subsisted on the earth was destroyed.
We venerate this Church as one, the Lord having said by the mouth of the prophet: 'Deliver, O God, my soul from the sword and my only one from the hand of the dog.' [Ps 21:20] He has prayed for his soul, that is for himself, heart and body; and this body, that is to say, the Church, He has called one because of the unity of the Spouse, of the faith, of the sacraments, and of the charity of the Church. This is the tunic of the Lord, the seamless tunic, which was not rent but which was cast by lot [Jn 19:23- 24]. Therefore, of the one and only Church there is one body and one head, not two heads like a monster; that is, Christ and the Vicar of Christ, Peter and the successor of Peter, since the Lord speaking to Peter Himself said: 'Feed my sheep' [Jn 21:17], meaning, my sheep in general, not these, nor those in particular, whence we understand that He entrusted all to him [Peter]. Therefore, if the Greeks or others should say that they are not confided to Peter and to his successors, they must confess not being the sheep of Christ, since Our Lord says in John 'there is one sheepfold and one shepherd.' We are informed by the texts of the gospels that in this Church and in its power are two swords; namely, the spiritual and the temporal. For when the Apostles say: 'Behold, here are two swords' [Lk 22:38] that is to say, in the Church, since the Apostles were speaking, the Lord did not reply that there were too many, but sufficient. Certainly the one who denies that the temporal sword is in the power of Peter has not listened well to the word of the Lord commanding: 'Put up thy sword into thy scabbard' [Mt 26:52]. Both, therefore, are in the power of the Church, that is to say, the spiritual and the material sword, but the former is to be administered for the Church but the latter by the Church; the former in the hands of the priest; the latter by the hands of kings and soldiers, but at the will and sufferance of the priest.
However, one sword ought to be subordinated to the other and temporal authority, subjected to spiritual power. For since the Apostle said: 'There is no power except from God and the things that are, are ordained of God' [Rom 13:1-2], but they would not be ordained if one sword were not subordinated to the other and if the inferior one, as it were, were not led upwards by the other.
For, according to the Blessed Dionysius, it is a law of the divinity that the lowest things reach the highest place by intermediaries. Then, according to the order of the universe, all things are not led back to order equally and immediately, but the lowest by the intermediary, and the inferior by the superior. Hence we must recognize the more clearly that spiritual power surpasses in dignity and in nobility any temporal power whatever, as spiritual things surpass the temporal. This we see very clearly also by the payment, benediction, and consecration of the tithes, but the acceptance of power itself and by the government even of things. For with truth as our witness, it belongs to spiritual power to establish the terrestrial power and to pass judgement if it has not been good. Thus is accomplished the prophecy of Jeremias concerning the Church and the ecclesiastical power: 'Behold to-day I have placed you over nations, and over kingdoms' and the rest. Therefore, if the terrestrial power err, it will be judged by the spiritual power; but if a minor spiritual power err, it will be judged by a superior spiritual power; but if the highest power of all err, it can be judged only by God, and not by man, according to the testimony of the Apostle: 'The spiritual man judgeth of all things and he himself is judged by no man' [1 Cor 2:15]. This authority, however, (though it has been given to man and is exercised by man), is not human but rather divine, granted to Peter by a divine word and reaffirmed to him (Peter) and his successors by the One Whom Peter confessed, the Lord saying to Peter himself, 'Whatsoever you shall bind on earth, shall be bound also in Heaven' etc., [Mt 16:19]. Therefore whoever resists this power thus ordained by God, resists the ordinance of God [Rom 13:2], unless he invent like Manicheus two beginnings, which is false and judged by us heretical, since according to the testimony of Moses, it is not in the beginnings but in the beginning that God created heaven and earth [Gen 1:1]. Furthermore, we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.

Msgr. Joseph Clifford Fentnon- Vatican II Disaster

Msgr. Joseph Clifford Fenton: A Prophet

1962 Warning:
Vatican II May Fail
by John Vennari
Msgr. Joseph Clifford Fenton was one of the most eminent theologians of 20th Century America. He was trained at the Angelicum in Rome and did his doctoral dissertation under the revered theologian, Father Reginald Garrigou-Lagrange, O.P. From 1944 to 1963, he was editor of the theological journal, the American Ecclesiastical Review. He also defended the doctrine "outside the Church there is no salvation," and upheld the traditional Papal Teaching on the Confessional State.
In the October 1962 American Ecclesiastic Review, Msgr. Fenton published an article entitled, "The Virtue of Prudence and the Success of the Second Ecumenical Vatican Council." It seems to be the only article from the period which leveled the sober warning: Do not think that just because this Council has been called, it will automatically be a success!
Fenton noted that the announcements regarding the upcoming council always called upon the Faithful to offer prayers for its success. He was worried, however, that the call for prayer lacked any note of urgency. It seemed as if it were nothing more than a pious formality.
No, Fenton remonstrated, the Faithful must pray diligently for the success of the Council, because there is the real possibility that the Council may be a failure.
He said that many "imagine that the Council will automatically be a success, and that, as a result, there is no particular need of any prayers for the attainment of the ends for which it was conceived and summoned. Many seem to have imagined that the calling of an ecumenical council was like pushing a magic button, which would automatically and painlessly do away with all of the difficulties being faced by the true Church of Jesus Christ during the second half of the 20th Century. And, as is obvious from a study of the history of previous general councils, and from the consideration of the very nature of the Catholic Church, it is plain that there could be no more serious misconception. The fact of the matter is that the success of the ecumenical council really depends on the effectiveness and the ardor of the prayers of the Faithful."
He then lays out what the Council will have to achieve in order to be considered a success:
"In order to be successful, in order to accomplish the purpose for which it has been called into being, the ecumenical council must speak out effectively and adequately against the doctrinal aberrations which are endangering the Faith, and hence the entire spiritual life, of the Faithful at the time the council is working.
"Furthermore, in the disciplinary field, it is impossible for an ecumenical council to attain its purpose unless it sets forth regulations and directives which tend to achieve the following objectives.
"First, these disciplinary decrees must be such as to make it easier for the Faithful in the state of friendship for God to advance in His love.
"Second, they must be so calculated as to make it easier for those who are members of the Church and who are not living the life of grace to return to the friendship of God.
"And finally, they must be such as to aid in the conversion of non-Catholics to the one and only true Church of Jesus Christ."
Along the same line, he elaborated, "those who are not favored with membership in the Church [should] be able to see even more clearly that the presently existing visible Catholic Church is really the one and only supernatural kingdom of God on earth."
Again, he warns, "It is by no means automatically certain the council will be successful, speaking from the point of view of this supernatural prudence."
As if predicting the future, Fenton closes: "It is possible that the council might act other than with the fullness of supernatural prudence. It is possible that, seen it this perspective, it may not be successful."
Tragically, the Council has been a failure on the very points spotlighted by Msgr. Fenton.
The Council did not speak out effectively against the doctrinal aberrations of the time. In fact, it made everything far worse, due to its liberalization and Protestantization of doctrine. As a result, it has shattered the interior unity of Catholics who have never been more divided amongst themselves.

As far as disciplinary measures:
1) The Council has not made it easier for the Faithful in their friendship of God to advance in His love. If anything, tens of thousands of Catholics have ceased practicing their religion since the Council became the progressivist revolution that the Council generated: especially regarding liturgy.
2) The Council has not made it easier for fallen away Catholics to return to the Church. In fact, the liberal reforms from the Council have generated a massive falling away of Catholics from the practice of the Faith, not to mention the mass defections of thousands of priests and religious from their sacred vocation.
3) The Council has not been an aid in the conversion of the non-Catholics to the one and only true Church of Jesus Christ. Cardinals Ratzinger, Cassidy and Kasper have openly stated, in defiance of the thrice defined infallible dogma that there is no salvation outside the Cathol Church, that it is no longer necessary for the non-Catholic to convert to the one true Church of Christ for unity and salvation. The Council's new orientation stands in rebellion to traditional Church teaching.
Thus, the Council has been a failure. Its ecumenism, a disaster.

Basilicas and Papal Chapels

Basilicas and Papal Chapels: "- Sent using Google Toolbar"

A RESPONSE TO THE ARTICLE IN SEL DE LA TERRE by BROTHER PIERRE MARIE (AND THE ANGELUS IN TRANSLATION) ON THE VALIDITY OF POSTCONCILIAR ORDINATIONS



One is surprised to find an official journal of the Society of Pius X coming to the defense of the post-Conciliar rite for the consecration of Bishops, a rite upon which the Apostolic succession in the Catholic Church depends. It is even more surprising that Father Schmidberger of the SSPX and the Abbe Gaudron from the Priory FSSPX were collaborators in the production.[1] All this only goes to support the contention that the SSPX and FSSPX are nothing more than conservative cults associated with the Novus Ordo establishment. Be this as it may, I find their contention that they have proven me to be in error, and that the new post-Conciliar rite for consecrating Bishops is valid, highly questionable.



It is of interest that the author(s) inform us that after the close of the Second Vatican Council, the Sacrament of Orders was the first rite that the reformers wished to “Aggionamentalize.” Truly, the reformers knew how to strike at the heart of Holy Mother Church! If the post-Conciliar Bishops are not true Bishops, then the “priests” they ordain are not priests.



Now the very idea of updating the Churches rites smells of heretical intent. There had been a perfectly adequate rite in use for some 17 centuries – and indeed as the authors point out in one of their foot-notes, the use of the traditional rite can be traced back to the Third Century, and hence is as ancient as the supposed rite of Hippolytus. The only possible reason for creating a new Sacrament of Orders was to introduce new and different beliefs about the nature of Orders, and to create a rite that was mutually acceptable to Protestants. In this they were quite successful.



And why should we need such changes – only 20 years previously Pope Pius XII had promulgated his Sacramentum ordinis which specified the traditional rite unchanged and delineated the absolutely necessary requirements for any valid ordination rite – requirements that the reformers clearly violated.



“We teach, declare, and determine this, all persons not withstanding, no matter what special dignity they may have, and consequently we wish and order such in the Roman Pontifical . . . No one therefore is allowed to infringe upon this Constitution given by us, nor should anyone dare to have the audacity to contradict it . . .” Sacramentum ordinis



One might point out that highly respected theologians and Canonists such as Herve and Capello have indicated the infallible and de fide character of Pius XII’s declaration.



What is shocking and indeed scandalous is in that Pierre Marie’s defense of the new rite, appeal is made to the authority of such nefarious individuals as Annibale (Freemason) Bugnini who boasted that the changes in the liturgy were “a major conquest of the Catholic Church”; Father Lucuyer, whose strange views on the nature of the Catholic priesthood have led Mgr. Tissier of the SSPX to characterize him as a heretic[2], and Dom Botte whose false claims with regard to the Apostolic traditions of Hippolytus have been exposed, and whose linguistic contortions with regard the phrase spiritus principalis are spelled out in my original paper. One wonders whether or not one will in the near future see these individuals on the altars (tables) used by the Society. Clearly the author(s) are happy to sleep with strange bedfellows.

As these characters may be somewhat unfamiliar to American readers, more will be said of them below.



Brother Pierre Marie has knowingly or unknowingly perpetuated many of the errors and downright falsehoods used by the above mentioned individuals in their efforts to justify the new rite for Consecrating Bishops. These falsifications have been pointed out by the French text Rora Sanctifica. The failure of the author(s) to either disprove or admit these errors which totally destroys their contentions as to the validity of the new rite they created, is evidence of their intent to mislead the Catholic faithful. Furthermore it is intellectually dishonest, and as such a sin against the Holy Ghost.



THE INFALLIBLE TEACHING OF POPE PIUS XII



How does one determine the essentials of a rite? It is a question of the exact manner of action of the person who possesses the power of consecration (the consecrator) who says in an imperative manner (words of the form of the rite) and God who acts by the application of this form (which in an unequivocal fashion expresses the sacramental effects) combined with the matter (the imposition of hands on the recipient), and as a result it is God who confers the Episcopal consecration and the plenitude (fullness) OF Holy Orders and the sacramental powers which all is part of the chain of Apostolic Succession.



As Leo XIII taught:



“In a rite which involves the confection and administration of any sacrament, one logically distinguishes between the ceremonial part and the essential part which one calls the matter and the form. Everyone knows that the Sacraments of the new law signify in a sensible and efficacious manner, the invisible grace that they signify. It is true that this signification should be found in the essential part of the rite, which is to say, the matter and the form; but it especially pertains to the form for the matter is an indeterminate part of the rite.” Leo XIII, Apostolicae Curae. 1896.[3]



In 1947 Pope Pius XII specified the requirements of the form of a rite for Episcopal consecration:



“This is why after having invoked the divine light, in virtue of Our supreme Apostolic Authority, and from certain knowledge, declare, and as far as may be necessary, decree and provide: that the matter and only matter of Sacred Orders of the Diaconate, the Priesthood and the Episcope is the imposition of hands; and that the form and the only form, is the words which determine the application of this matter, which unequivocally signify the sacramental effects – namely the power of Order and the grace of the Holy Spirit – and which are accepted and used by the Church in that sense.” Sacramentum ordinis.



“In the ordination or Episcopal consecration, the matter is the imposition of hands by the consecrating Bishop. The form consists of the words of the Preface of which the following are essential and are required for validity: Compte in Sacerdote tuo ministrii tui summm, et ornamentis totius glorificationis instructum coelestis unguenti roar sanctifica. (Give your priest the plenitude (fullness) of your ministry and provide him with all the glory of heavenly instruction and sanctify him with the graces of heavenly unction.) All these rites are accomplished in conformity with the prescriptions of Our Apostolic Constitution “Episcopus Consecretionis” of Nov. 30, 1944.” Pius XII, Sacramentum Ordinis.



Now, in the new post-Conciliar rite for consecrating Bishops, the essential form is specific and contains the phrase spiritus principalis. It is the only reference to spiritus used during the time when the ordaining Bishop places his hands on the head of the ordinand, and hence the only spiritus transferred.



The omission or negation of even one of the two conditions (the power of Orders or the “fullness of the priesthood” and the Holy Spirit) suffices to show that any rite for consecrating Bishops is invalid. In accordance with this principle, the new post-Conciliar rite for consecrating Bishops is clearly invalid. IT FAILS TO CONFER EITHER THE PLENITUDE OF THE SACRAMENT OF HOLY ORDERS OR THE HOLY SPIRIT. As such, IT CAN NO LONGER BE CONSIDERED A SACRAMENT; THOSE WHO ARE ORDAINED UNDER ITS AEGIS ARE IN NOW WAY CATHOLIC BISHOPS AND THE SEMINARIANS THAT THESE LATTER ORDAIN ARE IN NO WAY CATHOLIC PRIESTS.



This then clearly demonstrates that the new rite is “intrinsically” invalid. As we shall see, the author(s) of this new rite will make an attempt to justify the validity of the new rite by “extrinsic” validations by claiming that it is similar to valid Oriental rites still in use, or to the ancient rite of the so-called rite of Hippolytus.





THE FALSE COMPARISON WITH ORIENTAL TEXTS IN AN ATTEMPT TO PROVIDE EXTRINSIC PROOF OF VALIDITY



The authors would like us to believe that the use of the phrase spiritus principalis in various oriental rites, or in the Hippolytus document provide proof of the validity of their new rite. In this way they hope to prove validity by having recourse to its analogy with rites the validity of which has been accepted by the Church – namely Oriental rites “still in use,” or that of Hippolytus. The same technique was used by the Anglicans in their attempt to justify the validity of their rites of ordination. The author(s) in doing this either knowingly or unknowingly involve themselves in propagating errors of fact, errors which Dom Botte and Father Lecuyer deliberately used in order to achieve the acceptance of the new rite.



Let us first consider the Apostolic tradition of Hippolytus which the reformers claim is a valid source of their new rite. In effect, they justify the new rite by the false exhumation and “reconstruction” of this document which is presented to us as a return to the primitive tradition of the Church.[4]

Dom Botte was one of the “scholars” involved in the “reconstruction” of the Hippolytus document which supposedly represented ancient Roman practice and was also used in the ancient partriarchies of Antioch and Alexandria. Both the reconstruction and the contentions of Dom Botte were disproved by the work of M. Richard and J. Magne and others, and was openly shown to be totally hypothetical at a conference on the topic held at Oxford University in September 1967. Despite this Dom Botte presented his work as an authentic text that should be used for creating the new rite, a contention which Pierre Marie finds acceptable.[5]



A further problem with the Botte reconstruction lies in the fact that in a fragment taken from the sixth century one does not find the phrase spiritus principalis, but the words spiritu primates sacedotium. There also exists an Oxford translation dating from the last century and available on the internet which translates this as “free spirit.” Needless to say Dom Botte failed to mention this in his supposedly scholarly studies.



This allowed the reformers to claim that the prayer of Episcopal consecration and the new rite and its essential form was derived from the Apostolic Tradition attributed to Hippolytus of Rome, a document of dubious origins “reconstructed” by Dom Botte himself.



AN EXAMINATION OF THE ORIENTAL RITES AND THEIR FALSIFICATION.





The reformers, and Brother Pierre-Marie who is the author of the article in Sel de la Terre (translated in the Angelus) have accepted the false and erroneous arguments of the reformers and claim with them to support the validity of the new Conciliar rite by claiming there exists “an established and fundamental agreement” between the new form of Episcopal consecration with the Oriental rites that are sacramentaly valid and which are “still in use,”[6] namely the Coptic rite of Episcopal Consecration and the rite of “consecration” of a Maronite patriarch.[7]



This method gives the reader the impression of an external validation of the new rite by means of its “analogy” with the valid oriental rites. This proof by analogy can be considered as a tentative proof of the extrinsic validity of the rite.



Let us first of all consider the Syrian rite for the enthronement of an Archbishop. This “rite” is falsely presented to us as a rite of Episcopal Consecration “still in use.” The fact of the situation is that this “rite” is only a sacramental and for at least the past two or three hundred years, the archbishop is chosen from those already ordained as Bishops. In such a situation the use of the phrase spiiritu principalis is certainly appropriate. Similarly, the Dominicans have presented the “ordination” prayers of a Coptic metropolitan as a sacramental act, when in fact the prayers involved are a supplement to the consecration of a Bishop and gives the Bishop the dignity of the Archbishoporic. In fact the term “spiritus hegemonicus = spiritus principalis” of the Coptic text is also to be found in the Coptic benediction of an abbot – again not as a sacrament.



Even if one were to grant that the phrase spiritus pricipalis is to be found in some Oriental rites, this changes nothing. In Paul VI’s rite the essential form is specific and contains the phrase spiritus principalis. It is the only reference to spiritus used during the time when the ordaining Bishop places his hands or the ordinand’s head, and hence the only spiritus transferred. In the Coptic, Syrian and other rites Pierre Marie refers to, the entire Preface is said during the time the ordaining Bishop places his hands on the ordinand’s head. Hence not only would the spiritus principalis be transferred, but also the Spiritus Sanctus (which incidentally is capitalized). Hence a true and proper consecration with the Holy Spirit occurs. In addition, by the use of the entire consecrating prayer, the problem of Significati ex Adjunctis is also to a great extent obviated.



The rite of Paul VI in fact suffers from the same defects as the Anglican rite which as Leo XIII explained were invalid because of a deficient form which did not express clearly the fullness of the priesthood. The Anglican rite was declared by him to be irreformably “null and void.”



In addition, in transcribing the Syrian text, the reformers changed the word “quam” into “quem,” (from “who” to “which”) and the Dominicans of Avrille followed suit, thus in fact falsifying the comparison and transitively changing the import of the rite to accommodate the Adoptionist heresies of Father Lecuyer. They have also arbitrarily rearranged the phrases of the Maronite rite on page 102 (French original) to force an “analogy” with the counterfeit form used in the Conciliar rite.



THE QUESTION OF “INTENTION” AND THE HERETICAL ROLE OF FATHER JOSEPH LECUYER



The role of this nefarious individual is highly significant, and once again, it is extraordinary that the Society should turn to him in its attempt to justify the new post-Conciliar rite of ordination.



First of all Father Lecuyer was an enemy of Archbishop Lefebvre and was responsible for the Archbishop’s deposition. According to Mgr. Tissier de Mallerais’s Life of the Archbishop:



“Father Lecuyer collected these complaints [against Archbishop Lefebvre] and others: authoritarianism, absence of consultations required by the constitutions before making decisions, government according to his personal views, imposition of his personal ideas with regard to liturgical language and collegiality, ‘taking positions that went against the decisions of the French Episcopate,’ which risked losing confidence in the French seminary. And finally, the fear that Mgr Lefebvre would not apply the Conciliar decisions. He sent the “dossier on Lefebvre to Paul VI and it was examined by the Sacred College of Religious orders which demanded of the superior general Lefebvre who made no attempt to refute this tissue of reproaches, ineptitudes, at times malevolent and calumnious.”



The biography of Mgr. Lefebvre also informs us that Father Lecuyer was the person who carried out the decision to expel Mgr. Lefebvre at the orders of Franc-Mason Cardinal Villot.



“The response was a telephone order by Cardinal Villot to have the Archbishop leave Rome and no longer stay there. The Archbishop responded: “Even though one send a battalion of Swiss Guards in order to force me to leave.” It was Father Lecuyer who received Villot’s order and transmitted it to Mgr Lefebvre.”[8]



Far more serious however is the fact that Father Joseph Lecuyer is, as Mgr, Tissier has publicly stated, a heretic.[9] The propagating of his opinions on the nature of the priesthood is well described in Rora Sanctifica as “the hidden intention of the new rite. (The ecumenical intention is not in any way hidden.) This heresy is not easy to explain and the following is taken from Lecuyer’s essay entitled The Meaning of the rites of ordination among the Fathers, L’Orient Syrien, Vol. V, 1960:



“The prayer that accompanies the imposition of hands according to Hippolytus of Rome, and which is found in substance in nearly all the eastern rituals, express with this a great richness: The ordinand receives in substance that which Christ Himself had received and which he passed on to the Apostles: this Spirit, this pneuma is also ‘the Spirit of the high priest.’ In brief, it is a question of a special grace which resides in the bishop in his double role as chief and of high priest, and which gives him the power of continuing, among the People of God, the double dignity of being head of the priests of the Old Testament. The formulas of Hippolytus, so full and rich, present the Episcope in the light of the institutions of the Old Testament, and in fact, very often similar to that of St. Clement of Rome who compares the Bishop to Aaron while the priests are compared to the sons of Aaron. However, this does not apply directly to the symbolism of the imposition of hands (. . . ). However, I wish to stress certain points.

1) In Apraate, as Theodoret admits, John the Baptist imposed his hands on Our Lord’s head.

2) The imposition of hands as such conferred upon him the priesthood. The same teaching or one very like it, is found with Saint Ephrem in his Commentary on Diatessaron: “Christ received from John the Baptist the dignity of prophet and priesthood. As for the royal dignity of the family of David, He derived this from the family of his birth.”

The last point made by Aphrante is especially interesting, namely that the imposition of hands corresponds to the anointing of kings and high priests in the Old Testament: In two places in effect (Luke 4: 18 and Acts 10:38). The descent of the Holy Spirit on Jesus at the Jordan is identified with a spiritual anointing.”



All this is somewhat confusing, but in essence it states that the descent of the Holy Spirit on Jesus at the Jordan was his spiritual anointing. It is a denial of the fact that Christ, from the first instant of His incarnation, in virtue of the hypostatic union, was called and consecrated by God a priest for all eternity. (Cf. Thomassin, De incarnatione, IX c VIII) As Garrigou Lagrange put it: “Christ did not receive this special character [of Holy Orders] since he was priest in virtue of the eternal grace of the hypostatic union.”



This error is further reinforced by the addition by Dom Botte of the word ipse (not in any reconstructed Hipolytus document) to the consecratory prayer in the new rite:



“dffunde super hanc electrum eam virtutem, quae a te est Spiritum principatum, quem dedisti dilecto Filio tuo JC, quam ipse donavit sanctis Apostolis.”





SOME ANCELLARY ISSUES



The Role of Bugnini who was at the time Secretary of State under Montini was highly significant. He was appointed the task of overseeing the activities of the Concilium appointed to aggorniamentalize the new rite for consecrating Bishops and was responsible for appointing Father Lecuyer.



Moreover, Bugnini et al, by introducing the various changes into the Roman rite, opened the ecumenical door as is demonstrated by the fact that the Anglicans (according to the authors) are now using this rite in consecrating their “bishops.” He was the individual who supervised the production of The Pontificalis Romani in June of 1968 and the Novus Ordo Missae in 1969. He stated in 1965 that “we have stripped our Catholic prayers and the Catholic liturgy of everything that could act in any way as stumbling-block to unity with our separated brethren, namely the Protestants.”[10] He was later (1974) to boast that “the liturgical changes represented a major conquest of the Catholic Church.” He was personally rewarded with the Archbishop’s hat by Montini in January of 1972. Because of the exposure of his Freemasonic connections, he was exiled a second time in January of 1976.



The author(s) of the article in Sel de la Terre raise another interesting point which I had not considered in detail – namely yet another aspect of the “intention” of the rite. Despite their attempts to void this matter, they discuss the implications of collegiality which the new rite allows for. They argue that the Church had altered aspects of the traditional rite in the 12th century to preclude any such understanding or limitation on the Pope’s authority and that therefore the new rite in opening the door to collegiality did not involve accepting any real change in doctrine. Now if the embracing of collegiality by Vatican II is not a change in doctrine, than words have lost their meaning. It is pertinent that Father Lecuyer worked very hard at the Second Vatican Council to establish the principal of collegiality.



The author(s) also raise the issue of Archbishop Levebre’s position claiming that he did not object to the new rite. Now it is well known that Archbishop Lefebvre held that all the new Sacraments were “in se” valid. While I am not at all sure what he means by the term “in se,” but what confuses me is why the SSPX fails to use all the new Sacraments which they claim to be valid and which the Pope whose authority they recognize wishes them to use. This of course raises yet another issue which is outside of the scope of this response.



The authors also claim that Cardinal Ottaviani gave his approval, and indeed “showed his pleasure” in the new rite. The source of this is the Memoires of (Freemason) Bugnini whose reliability is certainly questionable. In view of the fact that Cardinal Ottaviani was virtually blind and advantage was taken of this to get him to sign a letter approving of the Novus Ordo Missae, would allow us to at least question Bugnini’s veracity.



CONCLUSIONS



It is clear that on the basis of Catholic Sacramental theology, as well as the de fide teaching of Pope Pius XII, that the new post-Conciliar rite for consecrating Bishops is “intrinsically” invalid. It suffers from the same defects as the Anglican ordination rites which led Leo XIII to irreformably condemn them.



The attempts at claiming an ‘extrinsic” validity based on parallelism with valid Oriantal rites “still in use,” or with a return to primitive practice (so-Called Hippolytus’ prayer) fall flat in that Rora Sanctifica has clearly demonstrated that such assumptions are based on poor scholarship if not outright fraud. (The author(s) of the Sel de la Terre article are in fact probably only guilty of accepting the work of Dom Botte and Father Lecuyer at face value, though their current refusal to admit the factual demonstrations of Rora Sanctifica demonstrates their willingness to mislead the Catholic laity and manifests their intellectual dishonesty and is as such a sin against the Holy Ghost.)



The claim that I was in error in my initial study on the question of the validity of the new rite also, as a result, is also false.



The issue is of major importance because it demonstrates, not only that the Apostolic succession in the post-Conciliar Church is non existent, but also that their Bishops are not Bishops (indeed most are simply laymen) and that they have absolutely no power to ordain priests. The issue becomes clearer when one understands that the desire for unity with the various groups of separated brethren requires that the post-Conciliar Church make their Apostolic succession and their Orders “null and void.” The reason for this is that even the most conservative of Protestants reject the idea of the Apostolic succession, the seven Sacraments, and a valid Catholic priesthood.



In so far as the post-Conciliar Church will probably soon be allowing the use of the Tridentine Mass, it should be clear that unless the confecting priest was ordained prior to 1965, or was ordained by a true and valid Bishop, nothing will be achieved. Further, those priests associated with the Society of Pius X, and who boast of their not being conditionally re-ordained (Father Hesse, rip; Father Perez in California, their name is legion) are simply not priests. They neither have the power to confect the Eucharistic Sacrament nor to absolve sins. To use a phrase taken from the English reformation, “They are not “massing priests.”



The new rite further incorporates the heresies of a false ecumenism, of collegiality, and of the Adoptionist heresies of Father Lecuyer.



The replacement of the true Catholic rite with one that declares the bishop is only endowed with the spiritus principalis or governing spirit, concedes to the Protestants their idea of the function of their bishops. (European Lutherans and Anglicans retain the title though not the essence of the Episcope.)



The new and post-Conciliar rite for consecrating Bishops is then at least doubtful, if not downright “null and void.”

[1] Correspondence with Philippe Bourcier de Carbon.

[2] Ordination sermon, 2002.

[3] The intention should also be considered and should conform to the intention to do what the Church does.

[4] “At the same time, they have greatly distorted the matter by agreeing with the erroneous doctrines of innovators under the pretext of returning to its primitive form.” Leo XIII, Apostolicae Curae, 1896,

[5] It is of interest that Mgr. Martimort, a member of the circle of Dom Botte, ended up by recognizing in 1987 (BLE.SCII/2, 1991, pgs. 133-144)that the Apostolic tradition was not truly attributable to Hippolytus of Rome. “I dare say , it is of little importance that matters little whether it was by Hippolytus or not: It is a most ancient document and most precious for the history of the liturgy.”

[6] To quote Pauil VI’s Pontificalis Romani “. . . the Apostolic tradition of Hippolytus of Rome, a document from the beginning of the 3rd Century, and which in great part is still used in the liturgy for the ordination among Copts and Western Syrians.” This statement, as will become clear, is simply untrue.

[7] The term is ambiguous for the exact word is “chirotonia” and the rite taken from Denzinger is dependent upon the publication Codex Liturgicus of Assemani (Rome, 1758, since reproduced in facsimile in 1902), according to the use or not of certain parties serve for the non sacramental enthronement of a patriarch, preceded or not by a sacramental Episcopal consecration depending upon whether or not the ordinand was already a bishop and not just a simple priest. Certain parts of the rite were or were not used, according to the situation. And the way in which this the sacramental use of this rite of enthronement of a Maronite patriarch had for many years before 1968 ceased to be used. Those chosen to be patriarchs were long before this time chosen from among Bishops, and thus endowed with fullness of Holy Orders. The Sacramental parts of the rite wee therefore not used in order to avoid the sacrilege of repeating the sacraments, unlike the practices used among the heretics and Nestorian schismatics.

[8] Taken by Mgr. Tissier from Iota unum by Romano Amero)

[9] Sermon on the ordination of priests, 2002.

[10] L’Osservatore Romano, 19 March, 1965

Sacerdotal Ordination, Traditional Roman Rite, Pre-Vatican II