The Fight for the Faith

The Catholic Faith is being eroded by the Conciliar Church, and by many groups who wish to compromise with it.   In this section you will find articles on this subject.

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. "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)
40. Blasphemous journal regularly attacking Our Lord, Our Lady, and the Church with horrible cartoons.
41. 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.
42. 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.
43. See frère Pierre-Marie, « "Ayant l'esprit du Christ" ? », Le Sel de la terre 49 (summer 2004), p. 6.
44. "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.
45. 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?".
46. "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).
47. "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).
48. "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.
49. Romano Amerio, Iota Unum: A Study of Changes in the Catholic Church in the XX^th Century, Kansas City, Angelus Press, 2004, § 151.
50. "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]."
51. 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.
52. 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.
53. 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).
54. "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).
55. "Therefore let constitutions…be suitably re-edited and…adapted to the Decrees of this sacred Synod." (§ 3).
56. "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).
57. 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.
58. 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!