Dominicans of Avrille, France

The traditional Dominicans of Avrille (France), faithful to the Declaration of Archbishop Lefebvre of November 21, 1974, opened this Website to strengthen your faith, fortify your spiritual life, and to give information on the crisis in the Church and on events in Tradition. May this Website contribute to Our Lord’s glory and to the salvation of souls. Please don’t hesitate to make it known!!

1. Mgr Marcel Lefebvre, Le coup de maître de Satan – Écône face à la persécution, Martigny (Suisse), Éditions Saint-Gabriel, 1977, p. 23-24.
2. Because the Anglican ordinations are invalid.
3. End of quote of Archbishop Lefebvre.
4. Albert Briault et Pierre Fautrad, Le ralliement de Rome à la Révolution, Bourg-le-Roi, Éditions Pierre Fautrad, 1978, p. 92-95.
5. Father Luigi Villa was a spiritual son of Padre Pio, who gave him the mission to investigate the infiltration of Freemasonry in the Church.
6. The text of the speech is available in Italian at: www.vatican.va.
7. The Italian Gnostic Church was inspired by the Gnostic Church founded in France in 1880 by Jules Doinel.
8. The Bibbia Concordata is a Bible published in 1968, directed by a group of Jewish, Catholic, Orthodox, and Protestant biblical scholars of the Italian Biblical Society.
9. Source: Fr. Luigi Villa, Paul VI Beatified?, p. 128.
10. La Rivista Massonica n° 5, July 1978, p. 290.
11. Source: Fr. Luigi Villa [p. 130]; https://www.notredamedesion.org/. 
12. Letter from Cardinal Seper to Cardinal Krol, DC 1974, col. 856. See Bernard Lecomte, L'Église et les francs-maçons, Perrin, 2014; Hervé Hasquin, Les catholiques belges et la franc-maçonnerie: De la «rigidité Ratzinger» à la transgression?, editor Avant-Propos, 2013.
13. [In fact, it took four years, which is much worse: from the discourse to the cardinals on June 23, 1962, to the encyclical Humanæ vitæ of July 25, 1968. Ed.]
14. Msgr. Lefebvre, Conférence spirituelle à Écône, 21 February 1989. Full text in Le Sel de la terre 75 (2010).
15. Paul VI, Address at the closing of the Council, December 7, 1965; DC n° 1462 (1966), col. 63-64.
16. Saint. Pius X, Encyclical E Supremi Apostolatus.
17. See the reviews of his work John Paul II's Theological Journey to the Prayer Meeting of Religions in Assisi appearing in Le Sel de la terre 5, 16, 22, and 46. In the first review, one sees the influence of the Assisi ceremony on the growing awareness of the new conciliar doctrine.
18. Permanent secret instruction given to the members of the High Lodge (Alta Vendita) dated 1819. [English translation: Msgr. George F. Dillon, The War of Antichrist with the Church and Christian Civilization (Dublin; London; Burns and Oates, 1885) pp. 71-72] These documents of the High Lodge were published at the behest of Pope Pius IX by Jacques Crétineau-Joly in his book: L'Église romaine en face de la Révolution in 1859 (1^st complete edition, Paris, Cercle de la Renaissance française, 1976, preface by Msgr. Lefebvre). By his brief of approbation on 25 February 1861 addressed to the author, Pius IX guaranteed the authenticity of the revealed documents. This brief is reproduced in Le Sel de la terre 28, spring 1999, p. 69.
19. Letter of Nubius, the chief of the High Lodge, to Volpe, dated 3 April 1824. [English translation: Is there a conciliar church?  A study by Bishop Tissier de Mallerais, published on this Website]
20. Henri Delassus, Le problème de l'heure présente – Antogonisme de deux civilisations, Lille-Paris, DDB, 1904, t. 1. p. 195. « Le suprême attentat » constitutes chapter 32 of the book.
21. Msgr. M. Lefebvre, Ils l'ont découronné, 2nd edition, Escurolles, Fideliter, 1987, p. 148. [Marcel Lefebvre, They Have Uncrowned Him: From Liberalism to Apostasy, the Conciliar Tragedy (Kansas City, MO: Angelus Press, 1988)].
22. See Le Sel de la terre 92, spring 2015, p. 134.
23. To understand the Freemasons' project of establishing a global State in which man will become god, we recommend the work of Jean-Claude Lozac'hmeur, Les Origines occultistes de la franc-maçonnerie – Recherches sur une religion d'État, Ed. des Cimes, 2015.
24. "The second document that was to prove important for the Church’s encounter with the modern age came into being almost by chance, and it developed in various phases. I am referring to the Declaration Nostra Aetate on the Relation of the Church to Non-Christian Religions." (Benedict XVI in Osservatore Romano of 11 October 2012).
25. The relator explains that a principle was adopted: not to speak the whole truth, but only what unites the Church. This principle was widely applied afterwards to falsify the the meaning of Scripture, notably the phrase: "the gifts and the calling of God are without repentance." (Rom. 11:29). See « Le principe de partialité » in Le Sel de la terre 58, p. 10-11.
26. On this question, reread the editorial of Sel de la terre 35: « Dominus Jesus et les éléments d'Église ». And notably the appendices: « Jugnet et les vérités gauchies » and « Le père Garrigou-Lagrange et la vérité servante ». One reads for example in the first text: "Judaism and Islam always insist on the unity of God (which is a truth) but they do it intentionally, in a unilateral manner, which excludes the Christian dogma of the Trinity—Luther insists on the fact that it is grace alone that justifies and, in its rough state, this formula is true. But, as far as he is concerned, it excludes the Catholic economy of the sacraments, etc."
27. See Michel Laurigan, « Chronologie d'un engrenage », article in Le Sel de la terre 55 and brochure in Éditions du Sel.
28. This traditional doctrine is contemptuously called the "theology of substitution" by its adversaries.
29. Msgr. Henri Delassus, La Conjuration antichrétienne – Le Temple maçonnique voulant s'élever sur les ruines de l'Église catholique, t. 3, Lille, Desclée De Brouwer, 1910, p. 629 and following.
30. "Unexpectedly, the encounter with the great themes of the modern epoch did not happen in the great Pastoral Constitution Gaudium et spes, but instead in two minor documents, whose importance has only gradually come to light in the context of the reception of the Council. First, there is the Declaration on Religious Liberty [Dignitatis humanæ]" (Benedict XVI in Osservatore Romano of 11 October 2012.)
31. On this confrontation, see Le Sel de la terre 39, pp. 117-118.
32. Benedict XVI, address to the Curia on 22 December 2005.
33. Yves Marsaudon, L'Œcuménisme vu par un franc-maçon de tradition, éd. Vitiano, Paris, 1964, p. 121. The baron Marsaudon is a 33° Freemason, minister of the supreme Council of France of the R.E.A.A. (Ancient and Accepted Scottish Rite).
34. For more detail, see the works by Msgr. Lefebvre: « They Have Uncrowned Him », « From Liberalism to Apostasy », « The Conciliar Tragedy », Angelus Press, 1988, and The Dubia: « My Doubts About the Vatican II Declaration of Religious Liberty », Angelus Press, 2001. See also: Fr. Pierre-Marie, «La déclaration sur la liberté religieuse du concile Vatican II est-elle compatible avec la Tradition?» in Le Sel de la terre 2, p. 7.
35. For more details, see Fr. Pierre-Marie, «La déclaration sur la liberté religieuse du concile Vatican II est-elle compatible avec la Tradition?» in Le Sel de la terre 2, p. 7.
36. Cardinal Billot, de Ecclesia, q. 19, a. 1, § 3.
37. We have studied several of them in Le Sel de la terre.  See for example: Le Sel de la terre 30, p. 202.
38. Cardinal Ratzinger, « Magisterium and theology », L’Osservatore romano, 10 June 1990. [translation from The Ratzinger Reader p. 216].
39. The power of an obligatory and definitive truth revealed by God, something which is different from the mere will to force someone to comply with rules in the practical realm.
40. "Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor." (Gregory XVI, Mirari Vos, 15 August 1832). — "Men have a right freely and prudently to propagate throughout the State what things soever are true and honorable, so that as many as possible may possess them; but lying opinions, than which no mental plague is greater, and vices which corrupt the heart and moral life should be diligently repressed by public authority, lest they insidiously work the ruin of the State." (Leo XIII, Libertas præstantissimum, 20 June 1888)
41. Blasphemous journal regularly attacking Our Lord, Our Lady, and the Church with horrible cartoons.
42. See frère Pierre-Marie, « Bref examen critique de Unitatis Redintegratio » in L'Unité spirituelle du genre humain dans la religion de Vatican II – Études théologiques – Troisième Symposium de Paris, Paris, Vu de haut hors série, 2005, p. 163-192.
43. See frère Pierre-Marie, « L'Unité de l'Église », La Tentation de laœcuménisme, Versailles, Courrier de Rome, 1999, and the editorial of Sel de la terre 35.
44. See frère Pierre-Marie, « "Ayant l'esprit du Christ" ? », Le Sel de la terre 49 (summer 2004), p. 6.
45. "Church doctrine is not a closed system: the Second Vatican Council teaches us that there is a development, meaning that it is possible to look into this further. I wonder if a deeper understanding similar to what we saw in ecclesiology, is possible: although the Catholic Church is Christ’s true Church, there are elements of ecclesiality beyond the institutional boundaries of the Church too. Couldn’t some elements of sacramental marriage also be recognised in civil marriages in certain cases? For example, the concept of  lifelong commitment, mutual love and care, Christian life and a public declaration of commitment that does not exist in common-law marriages [i.e., free unions—Ed.]." Vatican Insider, 18 September 2014.
46. See Le Sel de la terre 43 (winter 2002-2003, p. 252). In a review on an article by Father de La Soujeole who defended the new conciliar theology on the Church, the reviewer wrote: "What our Dominican does not see either are the possible applications of his theory of the 'potential whole'. So, illegitimate unions (concubinage, 'trial marriage', unnatural union, etc.) could also be qualified as potential parts of marriage. Then why does the Church not bless them?".
47. "It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church." (UR 3, 4).
48. "Now, among those things which the Church has always preached and will never cease to preach there is also contained that infallible statement by which we are taught that there is no salvation outside the Church." Letter of the Holy Office to the archbishop of Boston, 8 August 1949, DS 3866. — On this dogma, see Abbè François Laisney, « Le baptême de désir », in Le Sel de la terre 11 and 12; Hugon (père) Édouard, Hors de l'Église point de salut ?, Eguelshardt, Clovis, 1995 (review in Le Sel de la terre 14).
49. "Bishops receive their actual jurisdiction not with the priestly ordination but, directly or indirectly, with the juridical mandate" (1^st schema of Vatican I on the Church). See Le Sel de la terre 29, p. 41-44.
50. Romano Amerio, Iota Unum: A Study of Changes in the Catholic Church in the XX^th Century, Kansas City, Angelus Press, 2004, § 151.
51. "Similarly the teaching of Canon law and of Church history should take into account the mystery of the Church, according to the dogmatic Constitution De Ecclesia [Lumen gentium] promulgated by this sacred synod. […] Sacred liturgy […] should be taught according to the mind of articles 15 and 16 of the Constitution on the Sacred Liturgy [Sacrosanctum Concilium]."
52. The reader can fruitfully compare these two these two decrees with the two chapters of the schema on the Church that Cardinal Ottaviani proposed on the same subject. (See: « Les religieux et les laïcs dans l'Église » in Le Sel de la terre n° 31, winter 1999-2000, p. 6-25.). Between the two chapters of the schema and the two Decrees is the distance that separates the Catholic Church from the Conciliar Church.
53. The word "perfection" is employed once in a citation of saint Paul to designate charity ("bond of perfection") and the word "sanctity" once for characterizing the contemplatives who lend "luster to the people of God which is inspired by their example". The expression "religious state" only appears once, at the end of the document.
54. Whereas the old 1917 code divided people into three categories (clerics, religious, laity), the new code of 1983 – applying Vatican II – divides the « People of God » (sic) into three groups ordered thus: the faithful of Christ, the hierarchical constitution of the Church, and the institutes of consecrated life (in which the religious are diluted).
55. "That all the members be more closely knit by the bond of brotherly love, those who are called lay-brothers, assistants, or some similar name should be drawn closely in to the life and work of the community.  Unless conditions really suggest something else, care should be taken that there be only one class of Sisters in communities of women." (§ 15).
56. "Therefore let constitutions…be suitably re-edited and…adapted to the Decrees of this sacred Synod." (§ 3).
57. "The religious habit…should be…suited to the circumstances of time and place and to the needs of the ministry involved. The habits of both men and women religious which do not conform to these norms must be changed." (§ 17).
58. Certainly clerics can abuse the superiority they have because of their clerical state. There can be a reprehensible clericalism. But it is one thing to battle against the abuse of a legitimate hierarchy and another thing to want to suppress this hierarchy.
59. One reads in this same § 7: "All those things which make up the temporal order, namely, the good things of life and the prosperity of the family, culture, economic matters, the arts and professions, the laws of the political community, international relations, and other matters of this kind, as well as their development and progress, not only aid in the attainment of man's ultimate goal but also possess their own intrinsic value." Certainly natural realities have a (natural) value, but the principal value of these goods is to serve as a means to the supernatural end!
60. See the dossier on the Syllabus appearing in Le Sel de la terre 90 (autumn 2014).
61. Cardinal Ratzinger, Les Principes de la théologie catholique, Paris, Téqui, 1985, p. 426-427. This book was reedited without changes in 2005, after the election of the author to the Sovereign Pontificate, with a preface by Cardinal Poupard.
62. French anti-liberal prelate of XIXth century.
63. Liberty, equality, fraternity.
64. Le Sel de la terre 90 (autumn 2014), p. 80-81. Msgr. Gaume explains in details these three reasons.
65. See the reviews of the works by the professor Johannes Dörmann, L'Étrange théologie de Jean-Paul II et l'esprit d'Assise (The strange theology of John-Paul II and the spirit of Assisi) in Le Sel de la terre 5, p. 185; 16, p. 186; 33, p. 218; 46, p. 191.
66. In reality, there is no longer "dignity of man" after original sin; there is only dignity of man regenerated by grace, i.e., of a Christian.
67. Fideliter, no. 94, p. 7.  Compare GS 12 with the second part of the "principle and foundation" of Saint Ignatius (Spiritual Exercises, no. 23B).
68. See Pius VI, Quod Aliquantulum of 10 March 1791, which refutes and condemns the Declaration of the Rights of Man of 1789.
69. See the response of Archbishop Lefebvre to Cardinal Seper in Mgr. Lefebvre et le Saint-Office, in Itinéraires 233, p. 68-81.  See also Archbishop Marcel Lefebvre, They Have Uncrowned Him: From Liberalism to Apostasy, the Conciliar Tragedy, Kansas City, Angelus Press, 1988.
70. On the question of the rights of men, see abbé Guillaume Devillers, « L'idéologie des droits de l'homme » in Le Sel de la terre 30 (autumn 1999), p. 56-61; text republished and improved in his book Politique chrétienne available from Éditions du Sel.
71. "…the plague which now infects society. We refer to the plague of anti-clericalism, its errors and impious activities." (Pius XI, Quas Primas, 11 December 1925).
72. The Book of the Apocalypse (Ap 13) predicts that the "Beast of the earth", a pseudo-Church, will serve the "Beast of the sea", i.e., the satanic world government.  See Josef Pieper, De la Fin des temps, Éditions Ad Solem, 2013, p. 96-97; Fr. R-Th. Calmel O.P., « de l'Antéchrist » in Itinéraires 111, March 1967, p. 156.
73. § 48, 1 and 50, 1.  See also § 49 on conjugal love placed before § 50 on the fecundity of marriage.  This inversion was promulgated by the new Code of Canon Law: CIC 1983, can. 1055, § 1.
74. In the table of contents of the editions of Centurion, at the word "democracy", one reads: "The word is not employed in the conciliar documents, but one does find there the affirmation of its exigencies."  See above, p. 10, with the note.
75. This doctrine is to be found in : A Treatise on the True Devotion to the Blessed Virgin, by saint Louis-Marie Grignion de Montfort
76. Excerpt from sister Lucy's 1946 interview by John Haffert, a leading figure of The Blue Army, in The Brother and I, ch.27.
77. Interview with sister Lucy by John Haffert, ibid, p. 17.
78. Interview with sister Lucy by John Haffert, ibid, p. 17.
79. Leo XIII's Encyclical Letter Laetitiae Sanctae, 8th September 1893.
80. « God will punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father.  To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of reparation on the First Saturdays. »
81. « What joy when the First Saturday comes!†exclaimed little Jacinta.
82. Sister Lucy, interviewed by Father Fuentes, 1957.
83. Br Francis of Mary of the Angels, Fatima, Intimate joy World event, Saint Parres-lès-Vaudes, Éditions de la Contre-Réforme catholique, 2nd edition, 1993, p159-160.
84. Quoted by Br Francis of Mary of the Angels, ibid, p159.
85. Our Lord's words as quoted by sister Lucy in a letter to Canon Lopes, 15 Feb, 1926.
86. Our lord's words as quoted by Sister Lucy to Fr Gonçalves, her confessor, in a letter from 30 May 1930.
87. Letter from sister Lucy to Fr Gonçalves, 12 June 1930.
88. Sister Lucy, quoted by Br. Francis of Mary of the Angels, ibid., p. 199.
89. We can refer to Sel de la Terre, no. 53 (Summer 2005): « Fatima Our Hope », article of Dominicus; « Did John Paul II consecrate Russia? », p. 63, note 3; article edited in a booklet by Editions du Sel entitled: « Russia will convert; Has the Consecration to the Immaculate Heart been accomplished? »
90. Extract from the secret papers of the “Alta Vendita†of the Italian Carbonari (Freemasons), which fell into the hands of Pope Gregory XVI, and was then published by request of Pope Pius IX by Cretineau-Joly in his work The Roman Church and the Revolution. We can refer to Chapter 21 in the work by Msgr. Lefebvre They have Uncrowned Him, “The Conspiracy of the Alta Vendita,†Suresnes, Clovis, 2017. Also edited by Angelus Press.
91. King Louis XIV, who didn’t consecrate France to the Sacred Heart of Jesus. The result was the French Revolution, exactly one century after the requests of the Sacred Heart to saint Marguerite-Marie Alacoque.
92. Words of Our Lord reported by sister Lucy in a letter to her bishop, August 29, 1931.
93. Archbishop Lefebvre, Spiritual Journey (end of the chapter on the Blessed Virgin Mary). Book edited by Angelus Press.
94. Remark by sister Lucy reported by John Haffert in his work “The Brother and I,†Ch. 27.
95. Letter from sister Lucy to Fr. Gonçalves, May 18, 1936.
96. July 13, 1917, Our Lady said: “A period of peace will be granted to the world.† In Our Lady’s message at La Salette, it is after this period that the Anti-Christ arrives.
97. The Apparition of the Most Holy Virgin on the Mountain of La Salette, Saturday, September 19, 1846, Paris/Rome/Bruges, Saint Augustine Society, 1922. (Imprimatur of Fr. A. Lepidi O. P., Master of the Sacred Palace and permanent Assistant of the Congregation of the Index.)
98. Pius XII, Lenten pastoral instruction to the priests and preachers of Rome, 17 February 1945, AAS 37 (1945), p. 39.
99. Saint Pius X was the first, it seems, to have spoken of “the active participation in the sacrosanct mysteries and in the public and solemn prayer of the Church†in his Motu proprio Tra le sollicitudine on sacred music (22 November 1903) where he encouraged Gregorian chant: “it is necessary to reestablish Gregorian chant in the use of the people, so that the faithful may again take a more active part in the ecclesiastical office, as in ancient times.†This is far from the guitar masses that followed the Council.
100. See Abbé Franz Schmidberger, « La protestantisation du concil Vatican II », Autorité et réception du concile Vatican II — 4e Symposium de Paris 2005, Vu de haut hors série, Paris, 2006, p. 208-210.
101. Decree of the Holy Office Lamentabili (approved and confirmed by St. Pius X) on 3 July 1907, proposition 21 (condemned): "Revelation, constituting the object of the Catholic faith, was not completed (completa) with the Apostles."
102. John Paul II, Ecclesia Dei adflicta, 2 July 1988, § 5 (which DV § 8 cites): "The root of this schismatic act can be discerned in an incomplete and contradictory notion of Tradition. Incomplete, because it does not take sufficiently into account the living character of Tradition, which, as the Second Vatican Council clearly taught, 'comes from the apostles and progresses in the Church with the help of the Holy Spirit. […]'"
103. Benedict XVI, 22 December 2005, address to the curia: "On the other [hand], there is the 'hermeneutic of reform', of renewal in the continuity of the one subject-Church which the Lord has given to us. She is a subject which increases in time and develops, yet always remaining the same, the one subject of the journeying People of God."
104. Father Brandler SSPX, in his study [published by Le Sel de la terre 7, 10 and 12] "De Dei Filius à Dei Verbum: un progrès?" (From Dei Filius to Dei Verbum: a progress?), remarks that the text of DV favors three errors: — The negation, or even the confusing, of the natural and supernatural orders (DV 6); — The faith viewed as a sentiment, a trust, and not as an intellectual knowledge (DV 5); — The Holy Scripture which is no more a «myth»: a way to think that it is not without any error (DV 19).
105. DV 22: "And should the opportunity arise and the Church authorities approve, if these translations are produced in cooperation with the separated brethren as well, all Christians will be able to use them."
106. See for example: frère Pierre-Marie, « Ecclésiologie comparée », Le Sel de la terre 1, summer 1992, p. 25.
107. See Pius XII, Mystici Corporis, 29 June 1943.
108. Cardinal Joseph Ratzinger, Church, Ecumenism, & Politics: New Endeavors in Ecclesiology, Ignatius Press, 2008, p. 24: "Some (German theologians) wondered (in the 1930s) whether the image of the Mystical Body was not too narrow as a point of departure to define the manifold forms of affiliation with the Church that have actually existed in the confusion of human history. The image of the Body provides only one notion of affiliation, that of the 'member'; someone is a member or else he is not, and there are no intermediate degrees. Yet—people asked—is this image not too restrictive precisely in its point of departure, since there are quite obviously intermediate degrees?  So they hit on the expression 'People of God', which in this respect is roomier and more flexible.  The Constitution on the Church Lumen Gentium  adopted it for this very purpose when it described the situation of non-Catholics who wrongly claim to be “Christiansâ€, by saying that they are somehow 'joined' (coniunctio) to the Catholic Church and and those not even claiming to be Christians by saying that they are 'related' (ordinatio) to the Church; in both instances, the document relies on the idea of the People of God (nos. 15 and 16)."
109. See Pius XII, Mystici Corporis, 29 June 1943: "…this true Church of Jesus Christ—which is the One, Holy, Catholic, Apostolic and Roman Church" (Humani generis repeats this affirmation and makes it obligatory: Dz 2319, absent from DS).
110. On this and the following question, see the note by Cardinal Larraona published in Msgr. Lefebvre, I Accuse the Council!, Kansas City, Angelus Press, 1998, p. 51, 55: "From being monarchical, the Church becomes episcopalian and collegiate, and this by divine right and by virtue of the episcopal consecration. […] if the doctrine proposed in the schema were true, the Church would have been living in direct opposition to divine law for centuries!"
111. See Pius XII, encyclical Ad Apostolorum Principis of 29 June 1958, which refers to the encyclicals Mystici Corporis (1943) and Ad Sinarum Gentem (1954).
112. See Sì Sì No No, 31 January 2013, which adds: "The body of bishops is thus not a stable and permanent group who with Peter and under him has the supreme power of teaching and governing the whole Church.  As one can see, collegiality is closely related, even if it is more attenuated or mitigated, to conciliarism and theological Gallicanism."
113. Article 7 of the Institutio Generalis of the new mass according to the typical edition of 1969 [English translation]. See also Daniel Raffard de Brienne, Lex Orandi, lex credendi - La Nouvelle Messe et la Foi, 1983 (available on the site of the Latin portal, or in number 107, May-June 1984, of Lecture et Tradition): "The supper (a protestant word) or mass is thus uniquely the assembly of the people of God; the priest is only a presider; a work of the community, the Supper is only the celebration of the memorial of the Lord; according to the second phrase, the presence of Christ, purely spiritual, is accomplished by the assembly.  Luther spoke no differently."
114. See Ralph M. Wiltgen, The Rhine Flows into the Tiber, Charlotte, North Carolina, TAN Books, 2014, p. 32 (Fr. Schillebeeckx, O.P., succeeds in opposing the first four dogmatic schemas on 16 October 1962) and p. 71-75 (the rejection of the schema on the sources of Revelation).
115. John XXIII, Gaudet Mater Ecclesia, 11 October 1962 (from the Italian text [Komonchak translation]).
116. Acta Synodalia Sacrosancti Concilii Å’cumenici Vatican II, Volumen I (Periodus prima), Pars IV (Congregationes generales XXXI-XXXVI), Typis polyglottis Vaticanis, 1971, p. 653 et sq. [Komonchack translation: "On defending intact the deposit of faith" in The Council that Might Have Been].
117. John XXIII, Gaudet Mater Ecclesia, 11 October 1962 [Komonchak translation]
118. Ibid.
119. The Conciliar Church is the collection of Catholics who accept the Council as a norm of thought.  On the contradiction between the schema for a "dogmatic Constitution on the deposit of the faith" and the teaching of the Conciliar Church, see «La Révélation et la foi», Le Sel de la terre 92, spring 2015.
120. John XXIII, Gaudet Mater Ecclesia, 11 October 1962 (from the Italian text [Komonchak translation]). The same text in: John XXIII – Paul VI, Discours au Concile, Paris, le Centurion, 1966, p. 64.
121. This expression signifies the neo-Modernist  theology of the 1940s. See Fr. Réginald Garrigou-Lagrange, O.P., "La nouvelle Théologie où va-t-elle?", Angelicum 23 (1946), p. 126-145, translated in Réginald Garrigou-Lagrange, “Where Is the New Theology Leading Us?,†trans. by Suzanne M. Rini, Catholic Family News Reprint Series #309.
122. Cardinal Ratzinger, "Magistère et théologie", ORLF, 10 July 1990, p. 9: "In the details related to the contents, [the anti-Modernist decisions of the Church] were outmoded, after having fulfilled their pastoral need at a certain time."
123. Ralph M. Wiltgen, The Rhine Flows into the Tiber, Charlotte, North Carolina, TAN Books, 2014, p. 288-9, reports it in a slightly different manner.
124. Regarding these secret agreements, see Abbé Matthias Gaudron, Catéchisme catholique de la crise dans l'Église, 5^e éd., Le Sel, Avrillé, 2012, question 26.
125. "Cardinal Tisserant received formal orders to negotiate the agreement and supervise its exact execution during the Council. Each time that a bishop would raise the question of communism, the cardinal, from his table where he presided, would intervene" (Msgr. Roche, Itinéraires 285, p. 157). There was in 1962 an agreement between the Vatican and Moscow according to which, in exchange for the presence at the Council of schismatic Russian observers, it would refrain from speaking of communism. See on this subject Le Sel de la terre 53 (summer 2005), p. 68-70; Le Sel de la terre 62 (autumn 2007), p. 189-194; Jean Madiran, «L'accord Rome-Moscou», Itinéraires n° 280, February 1984 and n° 285 of July-August 1984, p. 151-160; Sì sì no no, 15 September 1984.
126. "The Jews, held after almost twenty centuries in the margin of Christian society, often treated as subordinate, enemies, and decides—demanded their complete rehabilitation. Issuing directly from the Abrahamic stock, from where Christianity came, they asked to be considered like brothers, partners of equal dignity, of the Christian Church." Lazare Landau in n° 1001 of Tribune Juive (of 25-31 December 1987).
127. See Sel de la terre 34, p. 196: «Comment les juifs ont changé la pensée catholique» (Joseph Roddy, Look, 25 January 1966).
128. "During the last council session, the bishop of Monaco, Msgr. Rupp, in a very short discourse, asked that the Council be content with taking up these seven requests and of confirming them with its own authority […]. In reality, the Council did not do it. Not only did it make these seven requests its own, in equivalent terms, but it solidly justified them […]." Msgr. Willebrands, in Vatican II – La liberté religieuse, collection Unam Sanctam, Paris, Cerf, 1967, p. 241-242.
129. Cardinal Ratzinger, interview with the monthly Jesus, November 1984, p. 72: "The problem with the 1960s was to acquire the best expressed values of two centuries of 'liberal' culture.  There are values that, even if they are born outside of the Church, can find their place—purified and corrected—in its vision of the world.  This is what was done."  The cardinal only specifies what the Council itself said: "This council, first of all, wishes to assess in this light [of the faith] those values which are most highly prized today and to relate them to their divine source.  Insofar as they stem from endowments conferred by God on man, these values are exceedingly good.  Yet they are often wrenched from their rightful function by the taint in man's heart, and hence stand in need of purification." (GS 11,2) [www.vatican.va translation].
130. John XXIII, Gaudet Mater Ecclesia, 11 October 1962, DC 1383 (4 November 1962): "While it [the Council] focuses the Church's chief energies and earnestly strives to have people accept more favorably the message of salvation, it is, as it were, preparing and consolidating the path that can bring about that unity of the human race" [Komonchak translation §20].
131. Cardinal Ratzinger, interview with the monthly Jesus, November 1984, p. 72.
132. Note of the Editor: today, the rash use of Internet is a major occasion of temptations! Serious resolutions should be taken by Catholics.
133. This text was written before Vatican II Council.  Today, we must be precise: "a traditional priest validly ordained".  We know that there is a doubt on the validity of the new rite of priestly ordination (look at the letter of Archbishop Lefebvre on our website).  There is also a doubt about the validity of the ordinations performed by conciliar bishops, even when they use the traditional rite.  In his sermon of the consecration of four bishops (June 30, 1988), Archbishop Lefebvre said: "If God calls me, from whom will these seminarians receive the priestly ordination: from conciliar bishops whose sacraments are ALL doubtful?
134. St. Thos. Villanova, and Sermon on Assumption B. V. M.
135. Famous French Jesuit preacher in the time of king Louis XIV.
136. See notably Le Sel de la terre 34, p. 248 ; Le Sel de la terre 45, p. 36-41 : « Jean Madiran et l’Église conciliaire » ; Le Sel de la terre 59 (Winter 2006-2007), p. 3-8 : « Une hiérarchie pour deux Églises » ; Le Sel de la terre 85 (Summer 2013), p. 1-16 : « Y a-t-il une Église conciliaire » par Mgr Tissier de Mallerais ; Le Sel de la terre 97 (Summer 2016), p. 24-44 : « Ecclésiologie comparée ».
137. Editorial, Le Sel de la terre 59 (Winter 2006-2007).
138. Abp Marcel Lefebvre, Spiritual Journey according to St Thomas Aquinas in the Summa Theologica, chapter 2.
139. Abp Marcel Lefebvre, Spiritual Journey, chapter 3.
140. Msgr Giovanni Benelli, 1921-1982, Substitute at the Secretariate of State, created Archbishop of Florence and Cardinal by Pope Paul VI in 1977, wrote on behalf of the Pope in a letter dated June 25^th, 1976 to Abp Lefebvre: “[If the Ecône seminarians] are of good will and seriously prepared for priestly ministry in the true fidelity to the Conciliar Church, we will find the best solution for them.â€
141. Bp Bernard Tissier de Mallerais, Marcel Lefebvre, Étampes, Clovis, 2002, p. 510.
142. “We cannot be satisfied with some particular discipline for the Society; we refuse this new Code because it is detrimental to the common good of all the Church, which we want to defendâ€, Fr Jean-Michel Gleize, Courrier de Rome No. 499, May 2017.
143. This medal was given by the Holy Virgin to saint Catherine Labouré, November 27, 1830, on the occasion of an apparition at the convent in the rue du Bac in Paris.
144. Note of the Editor : the pope must obey to the Holy-Ghost, faithful to 2000 years of infallible doctrine of the Church. If not, his teachings are not infallible, as the ones of the popes of Vatican II.
145. Note of the Editor : these councils must invoke and be submitted to the inspirations of the Holy Ghost. If not, they are only human gatherings, as Vatican II council.
146. Note of the Editor : all of this is true only if all these persons keep the traditional faith of 200 years of the Church.
147. Note of the Editor : this text has been written in the 19th century.
148. Paschal time ends with the feast of the Holy Trinity. Those who cannot receive the Holy Eucharist without any fault of their own must have the firm desire to receive Holy Communion as soon as possible.
149. See Mgr. Martin, Beauties of the Rosary: Fifth Sorrowful Mystery.
150. Nouet's Meditations, Wednesday in Passion Week.
151. Hautrive, Vol. XVI. p. 361.
152. We can make an exception for the new rite of Confirmation that permits the use of oils other than olive oil, which introduces a doubt concerning the validity, by reason of a defect of matter.  We also point out that Fr Alvaro Calderon (SSPX), in the Spanish language review Si Si No No (#267, November 2014), speaks of a “slight doubt,†a “shadow†concerning the validity of the new rite of episcopal consecration in itself (see Le Sel de la terre 92, p. 172).
153. Archbishop Lefebvre, Conference in Nantes (France), February 5, 1983.
154. Archbishop Lefebvre, Conference in Ecône (Switzerland), October 28, 1988.
155. We take this occasion to ask our readers who have knowledge of sacraments that are certainly invalid (notably baptism) to kindly send us their testimony.
156. Abbé de Nantes is the founder of the Contre Réforme Catholique, in France.  He accused Pope Paul VI of heresy, schism and scandal, but disagreed with many of Archbishop Lefebvre’s positions, especially his telling the faithful to continue to attend the new mass in the parishes.
157. This article was written 1954. Today we should be more precise : can I give in to the will of the majority… of fervent Catholics?
158. God is speaking to St. Catherine of Sienna in The Dialogue, Treatise on Prayer, ch. 26.
159. It was suppressed by Pope John the XXIII.
160. Encyclical Letter Studiorum Ducem, June 29, 1923, on the occasion of the 6^th century canonization of Saint Thomas Aquinas.
161. L. H. Petitot O.P. Saint Thomas Aquinas, Editions Revue des Jeunes, 1923, p. 52.
162. This concerns the Blesseds John-the Teuton (1241-1252), Humbert-de-Romans (1254-1263) and Jean de Verceil (1264-1283).
163. Archbishop Lefebvre, The spirit of our statutes, Retreat preached to the seminarians in Écône, September 1988, fourth conference.
164. Joseph Ratzinger, My Life, Paris, Fayard, 1998, p.51.
165. Pope Jean XXII, Allocution to the Consistory for the occasion of the canonization of Saint Thomas, 1328.
166. Msgr. Lefebvre, Spiritual Journey following Thomas Aquinas in the Summa, Angelus Press, Preface.
167. These courses were edited into a book, under the title: Against heresies (Angelus Press).
168. Archbishop Lefebvre, The spirit of our statutes, Retreat preached to the seminarians in Écône, September 1988, fourth conference.
169. Fr Garrigou-Lagrange O.P., The Three Ages of interior life, Volume II, Fourth Part, chapter IV.
170. http://www.dici.org/en/documents/interview-with-bishop-bernard-fellay-for-the-national-catholic-register/
171. http://www.ncregister.com/blog/edward-pentin/video-sspxs-bishop-fellay-speaks-exclusively-to-the-register
172. https://www.youtube.com/watch?v=uqRd7914Jb0
173. http://www.la-croix.com/Religion/Pape/INTERVIEW-Pope-Francis-2016-05-17-1200760633
174. Note of the Editor : on this time, Fr Bouchacourt (SSPX) was Superior of District of South America. He is now Superior of District of France.
175. Note of the Editor : Gustav Corçao, traditional Brasilian Philosopher, died year 1978.
176. All these assertions come from bishop Fellay.
177. Note of the Editor: The text is at the end of this article, as well as a separate article on this website.
178. Note of the Editor : look at the article about the GREC on this Website.
179. All the quotations come from the Bulletin of the friends of the Monastery of Santa Cruz, (supplements).
180. Bishop de Castro Mayer and his priests suggested that we should leave Santa Cruz and set up in the diocese of Campos.
181. Father Thomas Aquinas set off for Brazil again before the conclusion or at any rate the publication of Dom Gérard’s agreement with Rome.
182. These references correspond to the edition published at that time in Italian.
183. Retreat preached in september 1986, fourth instruction. Father Emily cites, at the end of his work, a part of this testimony, as well as an extract of a letter of Archbishop Lefebvre which goes along the same lines.
184. For example, The Great life of Jesus Christ, by Ludolphe le Chartreux or the commentaries of Bossuet.
185. The lives of the Saints, except in the case of a bad biography, make us remain in the real rather than depart into the imaginary, as is the case of these "visions" . The lives of Saints have what is needed to nourish the imagination, the heart and the intelligence of all Christians, even the most simple. Even today, one can find good illustrated lives of the saints.
186. Paul PARFAIT, “The Arsenal of Devotions: Notes to Add to the History of Superstitionsâ€, 4 Ed., Paris. Georges Decaux, 1876, p. 90.
187. Let us recall the context:  On November 11^th, 1974, two Roman envoys visit the Ecône seminary, provoking the Archbishop’s famous declaration of November 21, 1974;  the 25^th of January, 1975, Archbishop Lefebvre is summoned before a tribunal of three cardinals (Tabera, Wright and Garrone);  the 6^th May Bishop Mamie retracts the canonical approbation granted by his predecessor, and the same day three cardinals second this decision with the consent of Paul VI;  on the 24^th and 25^th of May the pilgrimage takes place.
188. “I fear the Greeks, even when they are bearing giftsâ€. These words were put in the mouth of Laocoön by Virgil in his Aeneid at the moment when the Trojans caught sight of the famous Horse…
189. “The talks and meetings with Cardinal Ratzinger and his collaborators, even though they took place in an atmosphere of courtesy and charity, have convinced us that the time for a frank and efficacious collaboration has not yet arrived†(Letter of Archbishop Lefebvre to John Paul II, 2 June 1988).
190. For the story in English, see: Joy in Suffering by Rose Hu, SSPX Korea, 2011, pages 83-84.
191. Document of Bishop de Galarreta following the meeting in Albano of October 2011.  Available in French on laportelatine.org
192. To cite some recent examples:

     1. The sermon of Father de la Rocque (SSPX) of 6 September 2015, in which he said he did not want to participate in the Holy Year, was removed within 24 hours from the La Porte Latine website (website of the SSPX French District).

     2. The book by François-Xavier Péron entitled Le Synode sur la famille.  La Révolution du pape François (The Synod on the Family – Pope Francis’ Revolution), has been forbidden from being sold in the priories of the Society of Saint Pius X in France, whereas the book relates facts and texts in an objective manner and in a measured tone, is prefaced by Father Antoine (Superior of the Capuchins of Morgon, France) and whereas several priests of the Society of Saint Pius X collaborated in it, as well as Father Joseph, Capuchin, formerly Father Régis de Cacqueray (one time Society of Saint Pius X District Superior of France, before entering the Capuchins at Morgon, France).

193. The Editorial of Le Sel de la Terre 92 was devoted to “The Importance of the principlesâ€.  The text was reproduced in an abridged form in our Letter to Friends and Benefactors n° 20 (September 2015 ; on this Website).  In it, the following is notably affirmed: “The principles, even those which are practical, remain unchangeableâ€.  “One cannot say this without further qualification. Otherwise there would be confusionâ€, we read in the Courrier de Rome (June 2015, p.7).  But the confusion comes, rather, from the fact that the author of the latter article uses the word “principle†to designate the Minor of the syllogism, which is the principle of the conclusion.   But to speak in this manner is to give another meaning to the word “principleâ€.   In order to designate this Minor, Saint Thomas Aquinas (in the article quoted above) uses more correctly the word “primum†(which can be translated as “premiseâ€) rather than “principle†(“principiumâ€), according to the better editions (the Leonine Edition – which can be found on the website www.corpusthomisticum.org/ - and the edition, in French, of Father Pègues from 1925.  Only the Major of the syllogism of prudence can be called “practical principleâ€.
194. See the previous note.
195. Fr Vayssière is here speaking to Dominican tertiaries, whose patron saint is saint Catherine of Siena.
196. Father Garrigou-Lagrange, relying on Billuart, says in his treatise De Verbo Incarnato that a heretical pope, while not being a member of the Church, may exceptionally continue to be the head.  Indeed, it is impossible in the case of a physical head, it is possible (while being abnormal) for a secondary moral head (See text attached below).
197. Dissertatio de romani pontificis auctoritate super propositionem 29 damnatam ab Alexandro VIII.
198. Dissertatio de romani pontificis auctoritate ..., p. 665 in the Jules JACQUES edition, 1869.
199. All these authors agree on the fact that an occult heretical pope continues to be head of the Church. Some, like Cajetan, think that a heretic occult continues to be a member of the Church, so there is no difficulty. Others, like Father Garrigou think that an occult heretic ceases to be a member of the Church. Hence the difficult to be solved. (Ed.)
200. This book edited in France by DPF (Chiré-en-Montreuil) in 1975 has in fact not been marketed at the request, it seems, of the author. Some copies were circulated and the book is still considered a serious reference.
201. Decretal of Boniface VIII (in 6th), 1. 1, T. 7, cap. 1 De Renunciatione. In the Code of Canon Law of 1917, the Canon 221 says: “If it happens that the Roman Pontiff resigns from his office, neither the acceptance of the Cardinals, nor any other acceptance is necessary for the validity this renunciation.â€
202. We did not find this passage in the 1^st Letter of St. Clement to the Corinthians, the only one considered authentic today.
203. We must add : as long as the Vicar of Jesus-Christ is faithful to the infallible teaching of his predecessors.
204. Supplementum, q. 71, a. 1.
205. Mother Mary of Providence
206. Ibid.
207. Ibid., p. 84
208. Immodest Dress: The Mind of the Church, pp. 17-18. And My Life in Prayer Book (containing: Marylike Modesty Handbook of the Purity Crusade of Mary Immaculate), p. 259.
209. Introduction to the Devout Life, p.191.
210. Cited in Immodesty: Satan's Virtue, pp. 22-23.
211. Cirrincione, Msgr. Joseph A., Ven. Jacinta Marto of Fatima, p. 58. Rockford, IL: TAN Books and Publishers, Inc. 1992.
212. Cited in Immodest Dress: The Mind of the Church, p. 15.
213. Allocution on St. Maria Goretti, Canonization 1947. Cited in "L-75," p. 'D'.
214. Cited in My Life in Prayer Book (containing: Marylike Modesty Handbook of the Purity Crusade of Mary Immaculate), p. 240.
215. "Truth and Meaning of Human Sexuality, No. 97," Dec. 8, 1995, Pontifical Council for the Family.
216. Excerpt from a letter Pope Pius XII delegated Cardinal Ciriaci (Prefect of the Sacred Congregation of the Council) to issue. Reprinted in Immodesty: Satan's Virtue, p. 123, (Here dated as Aug. 15, 1954).
217. Address of Pope Pius XII to Catholic young girls’ groups in Rome. Cited in Immodesty: Satan's Virtue, p. 23. See also note 11.
218. Pope Pius XI: Rappresentanti in Terra, Dec. 31, 1929.
219. Allocution of Pope Pius XII to the Sodality convention in Rome on July 17, 1954.
220. My Life in Prayer Book (containing: Marylike Modesty Handbook of the Purity Crusade of Mary Immaculate), p. 267.
221. Cited in Ibid., p. 269.
222. Reprinted in Immodesty: Satan's Virtue, pp. 61-63.
223. Pope Pius XI, Encyclical Casti Connubii, December 31, 1930.
224. "The Sacredness of Tradition," Article by Alice Von Hildebrand, Homiletic & Pastoral Review, April 1995, pp. 26-31 & 46-7.
225. "On the Privilege of Being a Woman," Lecture by Alice Von Hildebrand given at the NY Catholic Forum, January 14, 1997.
226. This saying was often repeated by Pius XII. Found in: Martin, Louis, Immodest Dress: The Mind of the Church, p. 6. Catholic Treasures, Monrovia, CA.
227. Address of Pope Pius XII to a group of Catholic Action girls on October 6, 1940. Ibid., p. 12.
228. Horvat, Marian Therese, "The Egalitarian Revolution, Part 4: The Cultural Revolution," Echoes of True Catholicism, Oct.29-Nov.4, 2001, Vol. 12, No. 154. (www.Dailycatholic.org/issue/2001Oct/oct29txt.htm).
229. In a letter ordered by Pope Pius XII and issued by the Sacred Congregation of the Council on Aug. 15, 1954, he directed the world’s bishops to "take action against the most serious plague of immodest fashions." He further implored "promote with all your power, everything which has to do with the protection of modesty" and "leave no stone unturned which can remedy the situation."
230. Immodest Dress: The Mind of the Church, pp. 7 & 12.
231. "L-115" (Pamphlet), The World Apostolate of Fatima, Washington, NJ.  (Out of Print).
232. Address of Pope Pius XII, July 17, 1954. Cited in: Immodest Dress: The Mind of the Church, pp. 23-24.
233. Manelli, Fr. Stefano M. (FFI), Jesus Our Eucharistic Love, p. 67. Valatie, NY: The Academy of the Immaculate, 1996.
234. Gaudiose Dorothy M., Prophet of the People, pp. 191-2. Staten Island, NY: Alba House Publishers, 1988.
235. Cited in Immodest Dress: The Mind of the Church, p. 20-21.
236. From the Summa of St. Thomas Aquinas (IIa IIae, Q. 26, a. 5, see also Q. 169, a. 2).
237. Address of Pope Pius XII to young girls of Catholic Action of Rome, members of the Crusade for Purity, on May 22, 1941.
238. Shouppe, Fr. F. X., S.J., Hell, p. 81. Rockford IL: TAN Books & Publishers, 1989.
239. From a folder issued in 1935 by the "League of Modesty" with the Imprimatur of George Cardinal Mundelien. Cited in Immodest Dress: The Mind of the Church, p. 16.
240. Cited in Immodest Dress: The Mind of the Church, p. 12.
241. Ibid., p. 16.
242. Kunkel, Fr. Bernard A., Marylike Modesty Handbook of the Purity Crusade of Mary Immaculate. (This book contained in My Life in Prayer Book, Radio Rosary: Pittsburgh, PA.) pp. 248-9.
243. Ibid., p. 230.
244. "In Imitation of the Virgin" (Leaflet). Franciscan Friars of the Immaculate. New Bedford, MA.
245. Cited in Immodest Dress: The Mind of the Church, p. 22.
246. Chesterton, G. K., What's Wrong with the World, Part III, Chapter 5: The Coldness of Chloe.
247. Address of Pope Pius XII to a Congress of the "Latin Union of High Fashion," Nov. 8, 1957. Cited in "L-75" (Booklet), p. 75. The World Apostolate of Fatima, Washington, NJ. (Out of Print).
248. What's Wrong with the World, Part III, Chapter 10: The Higher Anarchy.
249. Giuseppe Cardinal Siri, "Notification Concerning Men's Dress Worn by Women," Genoa, June 12, 1960. Reprinted in Immodesty: Satan's Virtue, by Rita Davidson, pp. 127-134. Little Flowers Family Press, McDonalds Corners, ON, Canada: Jan. 2003. (littleflowersfamilypress.com)
250. In these times of disorder and confusion, the following teachings may be useful for those who are in the position to raise Catholic families: Pope Leo XIII reminded us in his Encyclical Arcanum (Feb. 10, 1880): "The husband is the chief of the family and the head of the wife. The woman…must be subject to her husband and obey him; not indeed, as a servant, but as a companion, so that her obedience shall be wanting in neither honor nor dignity.  Since the husband represents Christ, and since the wife represents the Church, let there always be, both in him who commands and in her who obeys, a heaven-born love guiding both in their respective duties" (See Eph. 5:22-33).  Later, in Casti Connubii (Dec. 31, 1930), Pope Pius XI proclaimed this order of the family as unchangeable and constituted by God: "…this subjection of wife to husband in its degree and manner may vary according to the different conditions of persons, place and time.… But the structure of the family and its fundamental law, established and confirmed by God, must always and everywhere be maintained intact."
251. "What Could Bring On Same-Sex Attraction in Boys: Catholic Psychiatrists Look at Roots of U.S. Scandals," Zenit News Agency (Zenit.org). New York, June 27, 2002.
252. Van Den Aardweg, Gerard J. M., The Battle for Normality: A Guide For (Self-) Therapy For Homosexuality, p. 78. San Francisco: Ignatius Press, 1997.
253. Ibid., p. 137.
254. Ibid., p. 147.
255. Padre Pio's opposition to pants on women was verified by phone call to Our Lady of Grace Convent, San Giovanni Rotondo, Italy (June 19, 2003).
256. Address of Pope Pius XII to a Congress of the "Latin Union of High Fashion," Nov. 8, 1957. Cited in "L-75," p. 80.
257. Ibid., p. 83.
258. Ibid., p. 82.
259. Ibid.
260. The Pope here was obviously not speaking of the “artistic†nudes & semi-nudes often found in classical art.  Rather, we can be certain he was speaking of those feminine figures who are depicted clad in the typical modest and dignified forms of dress of Christian history.
261. Ibid., p. 84.
262. My Life in Prayer Book (containing: Marylike Modesty Handbook of the Purity Crusade of Mary Immaculate), p. 251.
263. Address of Pope Pius XII to a Congress of the "Latin Union of High Fashion," Nov. 8, 1957. Cited in "L-75," p. 80.
264. It means: understood firstly as a meditation and contemplation of the Mysteries of the life of Our Lord. (Note of the Editor.)
265. That’s why it is the Rosary which keeps the faith of so many people all around the world today, especially in the poor countries, in spite of the crisis in the Church. That’s why, too, Our Lady insisted so much in Fatima on the DAILY recitation of the Rosary. (Note of the Editor.)
266. His acts are therefore devoid of all authority, magisterial as well as canonical; as a result, it can be seen how it is not impossible that the acts of Paul VI are contrary to the Catholic Faith and incompatible with pontifical authority, and that to affirm it is not on any way denying the prerogatives of a pope, in particular his infallibility and his universal and immediate jurisdiction. – However, this proof says nothing about the person of Paul VI, because the intention that is denied him is not his personal intention (finis operantis, which remains out of the picture) but the objective intention that is usually imminent to his actions (finis operis). It therefore does not allow it to be affirmed that Paul VI is personally outside the Catholic Church for reason of a sin of heresy or schism (note from the defender of the “thesisâ€).
267. Sedevacantist Argument of Fr. B.: 1.  The Universal Magisterium of the Roman Pontiff, alone or with the bishops united to him in the council, is infallible. 2.  Now, Paul VI, alone and in the council, exercised such a magisterium by all appearances; John Paul II, who carries on the work, also. 3.  By all appearances, their teaching is therefore infallible. 4.  Now, a contradiction exists between the content of that which they teach or prescribe for the Universal Church, and the doctrine defined before in an irreformable manner. 5.  Given that proposal #1 is of faith, the conclusion is forced: the teaching of Vatican II promulgated and applied by Paul VI and confirmed by John Paul II is not the teaching of the Church, and neither Paul VI nor John Paul II can be recognized as popes.
268. This is a fictitious discussion, written in a conversational style.
269. Cf. Fideliter, n° 70, p.13; n° 73, p.120; n° 76, p.11; n° 79, p.4-5; n° 222, p.92.
270. “During these past few years, many among you had recourse to Archbishop Lefebvre as a suppletive authority. As a matter of fact, he was more of a Father, adviser, and friend than an authority in the legal meaning of this term. [...] It is in this same spirit of service that Bishop Fellay will take care of this office, not as a member of the Society of St Pius X, but as a Catholic Bishop. Each and every one of your communities is free to call on him, or not. Neither he, nor the Society, has any intention to get their hands on the other communities in any way.†(Rev. Fr. Franz Schmidberger, the then Superior General, to the traditional monasteries and convents in a circular letter dated 27th May 1991, i.e. only two months after the Archbishop’s death)
271. Hence a dubbing on October 18th, 2014 at the National Shrine of Our Lady la Naval of Manila, erected in remembrance of the Filipino-Spanish “Lepanto†against Dutch Protestants in 1646. As a matter of fact, the dubbing of Br. Antonio Malaya Jr. had been refused at the SSPX church, where eight dubbings had taken place in 2010. He had however been the one who brought back to Catholic Tradition Bishop Lazo (later a Prelate of our Order), and obtained the public consecrations of over a score of Provinces and Administrations, and even of the Office of First Lady of the Philippines by the First Lady herself in that very church of Our Lady of Victories of Manila.
272. “The partisans of error are to be sought not only among the Church’s open enemies, but, what is more dreaded and deplored, in Her very bosom, and are the more mischievous the less they keep in the open. [...] Nor indeed would he be wrong in regarding them as the most pernicious of all adversaries of the Church.†(Encyclical Pascendi Dominici Gregis, 1907)
273. All these remarks are taken from the booklet published by the Dominicans of Avrillé : L’étrange pontificat du pape François , Éditions du Sel, 2014).
274. The abbreviation stands for: Lesbians, Gays, Bisexuals and Transsexuals.
275. Abp. Lefebvre, Letter to Pope Jean Paul II, 2 June 1988.
276. Some books recommended : The Love and Passion of (Our Lord Jesus Christ and the Way of Salvation by St. Alphonsus. Besides (Our Savior and His Love for us; Providence; and The Mother of the Savior and Our Interior Life by Garrigou-Lagrange. O.P. as well as Divme Intimacy by Fr. Gabriel of St. Mary of Magdalen. O.C.D. and Philothea or Introduction to the Devout Life by Saint Francis of Sales.
277. This expression is that of Father de La Brosse O.P., Prior of the Couvent de l’Annonciation in Paris “who coined this apt formula to define our action†says Father Lelong (p.56).
278. The principal church of the Society of Saint Pius X in Paris.
279. Father LELONG, interview concerning the GREC on Radio Courtoisie, Thursday 19^th April, 2012.
280. Interview with Father Aulagnier (p.104).
281. The misfortunes of the Franciscans of the Immaculate, forbidden from celebrating the Traditional Mass, against the very letter of this famous Motu Proprio, should moderate any enthusiasm which might exist. These events show clearly what “favours†granted by those people whom Archbishop Lefebvre used to call the “assassins of the Faith†(letter to the Father Prior of Avrillé, 7^th January, 1991) are worth.
282. Aequivatio est verbum quod significat duas res diversas, says Father Prummer O.P. (Manuale Theologiae Moralis, Friburgi Brisg., Herder, 1961, Volume 2, Number 171).
283. equivatio est occultatio veritatis in necessitate vel ex rationabili causa (Father Prummer O.P., Manuale Theologiae Moralis, ibid., no. 172).
284. Archbishop Lefebvre, Conference to priests at Écône during the retreat for priests, 1^st September, 1987. Archbishop Lefebvre said this when commenting on the meeting which he had had on 14^th July 1987…with Cardinal Ratzinger.
285. Archbishop Lefebvre, Conference to seminarians at Flavigny, December, 1988.
286. Interview with M. Philippe Pichot-Bravard (p. 144).
287. Bishop Bernard Tissier de Mallerais, L’Étrange théologie de Benoît XVI, Éditions du Sel (for sale at DPF or Clovis Éditions), published under the title “La foi au péril de la raison†in Le Sel de la terre, 69.
288. In January 2014, La Porte Latine, website of the Society of Saint Pius X’s French District, published two photographs of Bishop Rifan concelebrating with Cardinal Bergoglio on 28^th May, 2011.
289. The leaders of the GREC already thought that not everybody would follow.
290. The word is printed with a small “t†in the book.
291. Remember the agreement made by the Benedictine monastery of Le Barroux, France, with Rome in 1988. Dom Gérard (then superior of Le Barroux) had obtained “guaranteesâ€, generously granted by Cardinal Ratzinger: “That no doctrinal or liturgical counterpart be demanded from us and that no silence be imposed on our anti-modernist preaching†(Présent, 18^th August, 1988). We know what happened afterwards.
292. A characteristic of the crisis currently shaking Tradition is to hear those who continue to hold the line of Archbishop Lefebvre and are opposed to a practical agreement without a doctrinal agreement with today’s Rome being called sedevacantist or men of a schismatic spirit, who have no Faith in the Church.
293. Here we have simply condensed in a few short lines the excellent article of Adrien Loubier, “Les voies de la réductionâ€, published in the Bulletin de l’Occident chrétien in June, 1991. It deserves to be read in its entirety, pencil in hand. Also worth reading (by the same author) is the book Groupes réducteurs et noyaux dirigeants, prefaced by Marcel de Corte and published by Éditions Sainte-Jeanne d’Arc (les Guillots, 18260 Villegenon, France). Priests, laypeople and bishops must imperatively study the methods of the Revolution so as not to fall naively into its traps.
294. This is what Madame Huguette Pérol affirmed in her interview with Radio Courtoisie (13^th April, 2012).
295. Father Lelong, Interview concerning the GREC on Radio Courtoisie.
296. Intervention of Madame Huguette Pérol during the conference –debate of 26^th April, 2007.
297. Letter of Father de la Brosse O.P. to Cardinal Castrillon-Hoyos, 6^th January, 2004.
298. Romano Amerio, Iota Unum, Kansas City, Missouri, USA (1996)
299. Romano Amerio, Iota Unum, Kansas City, Missouri, USA (1996)
300. Benedict XVI, Address on the occasion of Christmas greetings to the Roman Curia, 21^st December, 2012.
301. Leo XIII, Encyclical Satis Cognitum, 29^th June, 1896.
302. The General Chapter here once more takes up the terms of Archbishop Lefebvre in his letter of 2^nd June 1988 to Pope John Paul II.
303. Archbishop Lefebvre, letter of 2^nd June 1988 to Pope John Paul II.
304. Archbishop Lefebvre, Declaration of 21^st November, 1974.
305. Letter of 20^th October, 2008, quoted earlier.
306. Father Le Flo’ch was the Rector of the French Seminary in Rome where Archbishop Lefebvre completed his priestly studies and where he was nourished with the teaching of the Popes, especially those teachings against the modern errors.
307. Bishop Tissier de Mallerais, conference at the Priory of Gastines, France, 16^th September, 2012.
308. It is the Portuguese word for the plot of land where the Fatima apparitions took place.
309. Interview of Sr. Lucy with Fr. Fuentès on Dec. 26, 1957, reproduced in the Messagero del Cuore di Maria, no. 8-9, Aug-Sept 1961.
310. Interview of Sr. Lucy with Fr. Fuentès, (ibid.).
311. With Pope Francis, we have descended even lower. On October 13, 2013, the Immaculate Heart of Mary was not even named in the consecration formula: the Pope consecrated « mankind » […] to « the Virgin of Fatima » (ORLF 42, Thursday, Oct. 17, 2013, p. 8-9).
312. France, Saint-Parres-lès-Vaudes, CRC, published in English by : Immaculate Heart Publications, Box 1028, Buffalo, New York, USA 14205, and : 452 Kraft Road, Fort Erie, Ontario, Canada L2A 4M7 ; volume 1 : science and the facts (1989), volume 2 : the secret and the Church (1989), volume 3 : the third secret (1990). One cannot necessarily endorse all the pronouncements given in the works of the French Contre Réforme Catholique, but on the whole it is a most worthy collection of documents for historians.
313. Fr. Calmel O.P., Le Cœur immaculé de Marie et la paix du monde », Itinéraires 38, Dec. 1959, p. 24.
314. We must re-read the encyclical Divini Redemptoris of Pope Pius XI on the atheistic Communism, March 19, 1937.
315. The words of Our Lord can be found in a letter of Sr. Lucy cited by Fr. Alonso and reproduced by Br. Michel of the Holy Trinity in The Whole Truth about Fatima, t. 2, p. 546.
316. Fatima : notre espérance, Le Sel de la terre 53, summer 2005, p. 63. The article written by Dominicus, « Jean-Paul II a-t-il consacré la Russie ? » was published as a booklet by Editions du Sel under the title La Russie se convertira. The references to the Communist infiltration of the Church starting in the reign of Pope Pius XI may be found on page 13.
317. See the publication Itinéraires 79, p. 55-57; see also L’affaire Pax en France, a supplement to Itinéraires 86.
318. Itinéraires 88, p. 14-18.
319. Dignitatis Humanae, Dec. 7, 1965.
320. Declaration on the relations of the Church with non-Christian religions, Oct. 28, 1965.
321. Unitatis Redintegratio, Nov. 21, 1964.
322. Chapels, schools, etc., were founded by the heroic resistance of Abp Lefebvre towards the apostasy of the conciliar church. All this is endangered today by the policy of Bishop Fellay seeking an agreement with modernist Rome.
323. Here it is a question of the occult powers which oppress us today. God will replace them with the Reign of Christ the King of all nations.
324. This promise given by Our Lord is no doubt in keeping with the one given by Our Lady at Fatima on July 13, 1917: « In the end, my Immaculate Heart will triumph ».
325. Jean Vaquie, La Bataille préliminaire, Paris, Action Familiale et Scolaire (31 rue Rennequin, 75017), p. 1-2. The entire booklet should be read. It is supplemented by Réflexions sur les ennemis et la manœuvre, by the same author, available from DPF (Diffusion de la Pensée Française).
326. P. R-Th Calmel O.P., Brève apologie pour l’Église de toujours, Maule, Difralivre, 1987, p. 50.
327. Remarks made by Sr. Lucy of Fatima and noted by Mr. John Haffert, one of the main founders of the Blue Army, collected in 1946 and published in his work Fatima, a Worldwide Apostolat, edited in France by Tequi in 1984, p. 17.
328. Named Archbishop of Florence and created cardinal in 1977.
329. See notably Le Sel de la Terre 1, p. 25-38 (Brother Peter-Mary O.P., "Ecclésiologie comparée"), p. 114-118; Le Sel de la Terre 34, p. 248; Le Sel de la Terre 45, p. 36-41; Le Sel de la Terre 59 (Winter 2006-2007), editorial: "One hierarchy for two Churches".
330. The Second Vatican Council, Lumen Gentium, 1.
331. The new code of 1983 limits supplied jurisdiction to that of the executive power.
332. In Gaudium et spes (11,2) the second Vatican Council declares to have the primary intention to introduce and assimilate into Catholic doctrine liberal values; this work cannot benefit from the assistance of the Holy Ghost and it is contrary to the object of the magisterium which is to "keep reverently and expose faithfully" the deposit of the faith.
333. Extenuate in the original sense “to reduce to the extreme limitsâ€.
334. Response of Archbishop Lefebvre to Cardinal Seper interrogating him about his letter denouncing the conciliar church.
335. A note of July 12th 1976.
336. Interrogation of Archbishop Lefebvre by Cardinal Seper, Prefect of the Congregation for the doctrine of the Faith, 11th January 1979, in Archbishop Lefebvre and the Holy Office, the review Itineraires, number 233, May 1979, p. 144-145.
337. Saint Thomas Aquinas, II-II, q. 2, art 2
338. Second Vatican Council, Gaudium et Spes, 12,1.
339. In her visions of the last ages of the Church, she saw on one side the destroyers of the basilica of St. Peter, who took away the stones, and on the other side those who rebuilt. In the end the destroyers ceased their work of destruction, and the reconciliation came.
340. P.J. Meinvielle, From the Cabal to progressivism( De la Cabala al progressismo), 2nd edition, Buenos Aires, 1994, p. 363-364.
341. Saint Pius X, Encyclical Pascendi, 8th September 1907, in initio. See also; "No bishop is ignorant, we believe, that a certain pernicious race of men, the modernists, even after the encyclical Pascendi Dominici gregis ( 8th September 1907) had lifted the mask behind which they had hidden, have not abandoned their designs to trouble the peace of the Church. They have not ceased, in effect, to seek out new adepts, group them together into an association, and to inoculate with them, in the veins of Christian society, the poison of their opinions, by the publication of books and brochures of which they keep quiet or dissimulate the names of their authors." Motu propio Sacorum antistitum of the 1st of September 1910, Éditions de la Documentation Catholique, Paris t. 5, p. 141.
342. Archbishop Marcel Lefebvre, They have Uncrowned Him, 2nd edition, Escurolles, Fideliter, 1987, p. 148.
343. By Counter church we mustn't understand the conciliar church itself, but the masonic sect and all the sects which have proceeded it in the same gnostic and anti-Christ spirit; and along with it the modernist sect, which is also gnosticism; a naturalist reinterpretation of the Catholic faith.
344. The Popes saw clearly.
345. The movement of Mark Sangnier in France at the beginning of the 20th century, to make the Church nothing more than a promoter of democracy, and which Pope Pius X condemned by his encyclical Our apostolic mandate.
346. Spiritual conference, Econe, 21st of June 1978, see Sel de la Terre 50, p. 244.
347. "That would be a ridiculous dream; and in whatever way the events turn out, if Cardinals or prelates, for example, of their own free will or surprise, should enter into a part of our secrets, this is not at all an incentive for desiring their elevation to the See of Peter. That elevation would ruin us. Ambition alone would have led them to apostasy, the requirements of power would force them to sacrifice us. What we must ask for, what we should look for and wait for, as the Jews wait for the Messiah, is a Pope according to our needs...." (Instruction of the Alta Vendita, 1819).
348. Fr. Roger Thomas Calmel, O.P. "Authority and Sanctity in the Church", Itineraires 149 (January 1971), p 13-19; reproduced in the Sel de la Terre 40, p.77 and 85-87.
349. e.g The dignity of the human person.
350. The common priesthood of the baptised.
351. The collegial institutions; Episcopal synod, Episcopal council, parish council...
352. The new Mass, which no longer appears as the Sacrament of the Passion of Christ.
353. Archbishop Marcel Lefebvre, handwritten and photocopied, of July 29th 1976, to his friends; reproduced in the Sel de la Terre 36, p. 10.
354. We should note the pretention of the new code to present the "real image" (sic) of the Church, which it had without a doubt not known or dissimulated until now as an "image", a model of the church which is besides "an essentially new thing"! Which is worse here, the incoherence or the audacity?
355. John Paul II, Apostolic constitution Sacrae disciplinae leges, 25th January 1983.
356. Fist dissolve what exists, then reunite the pieces under another head.
357. See 1 Pet 2, 6-8.
358. "And behold that an angel of the Lord appeared, and a light shone in the chamber; and the angel touching Peter at his side, woke him saying; Get up quickly (Surge velociter). And the chains fell from his hands." Acts 12,7.
359. Fr. Roger Thomas Calmel O.P. Retreat of Holy Week 1974, preached to seminarians of Econe, 7th April, 1974, at 6 p.m. according to the notes of a retreatant.
360. "I will put an enmity between you and the woman, between your race and hers. She will crush your head, and you will lie in wait for her heel" Gen 3, 15.
361. Regarding the differences, Menzingen emphatically underlines “some hundreds of journalists from around the world†that were present in 1988.  Visibly, for Bishop Fellay this is very important.  We need to ask him about the journalists -in his opinion- were they present for the first episcopal consecration on the night of Holy Thursday.