Indefectibility and Una Cum

A response to Father Ludger Grün. In my last newsletter [blog post version here], I reviewed the motives and reasons why we must avoid the una cum Mass. In most cases this applies to the traditional Masses offered by the SSPX, both mainstream and “resistance.” A Father Grün of the SSPX made a response to my newsletter, and consequently here I would like to make more clear just what our position is.

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The ‘Una Cum’ Mass

[Taken from the January issue of the MHT Seminary Newsletter]

I am sure that most are familiar with our strict stance on attendance at the una cum Mass. We, the clergy of the Roman Catholic Institute, hold that it is objectively sacrilegious to actively participate in a Mass in which Bergoglio (or the local N.O. bishop) is mentioned in the canon.

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Explicit Heresy Concerning Evolution of Dogma

Whereas during the “reigns” of John Paul II and Benedict XVI there was a certain hesitation about going too far in their heretical pronouncements and practices — although there were some blatant cases of heterodoxy and heteropraxis (actions which bespeak heresy) — we have seen in the “reign” of Francis a new boldness. Francis, for example, has recently denied the divinity of Christ and Transubstantiation (He said: “Christ becomes the bread”). Earlier he has denied the existence of hell, saying that bad souls are merely annihilated at death, has denied the unity of God (calling the single divine essence merely “God Spray”), has called the Church’s mission to preach the gospel “solemn nonsense,” has stated that atheists can go to heaven, said that sometimes God wants you to commit adultery “in order to keep the family together,” and has taught that those who live in adultery can approach Holy Communion. These are merely some of his outrageous statements. Add to this the introduction of the Pachamama idolatry into the Vatican.

Recently, in the context of the idolatrous worship, the Vatican website produced an article which explicitly teaches the heresy of evolution of dogma, condemned by Saint Pius X. Read this from the Vatican News website:

It is necessary to understand when a development of doctrine is faithful to tradition. The history of the Church teaches us that it is necessary to follow the Spirit, rather than the strict letter. In fact, if one is looking for non-contradiction between texts and documents, they’re likely to hit a roadblock. The point of reference is not a written text, but the people who walk together. [emphasis added]

So the Vatican is now saying through this article on its website that there will be contradictions found between texts, i.e., between what was taught before, and what is taught now. The author cites the ludicrous example of the Council of Jerusalem, in which it was decided that the ritualistic rules of the Old Law would not apply any more. He gives a better example, however: that of the contradiction concerning the teaching about the salvation of unbaptized babies. The Catechism of the Council of Trent, upheld by the Catechism of Saint Pius X, excludes the possibility of the beatific vision for unbaptized babies. The Catechism of the Koran-kissing “Saint” John-Paul II, however, gives a nebulous and typically Modernist gobbledygook answer that would lead you to believe that they do achieve the beatific vision.

So the Vatican, albeit informally, now admits that there is contradiction in dogma. This is a historic admission, for it is precisely what the sedevacantists have been saying all along. We have been criticized mercilessly by Novus Ordo conservatives as being “off the wall” and “too far.” But now they must face the facts as they are uttered by Vatican Modernists.

It all goes back to Vatican II. In response to the Pachamama scandal, a spokesman for the SSPX made the comment saying essentially that there is nothing new here. This is just more of the same.

I completely agree with him. Pachamama has permission to be in the Vatican Basilica from Vatican II, which says that non-Catholic religions are means of salvation. Remember that there was the worship of fire permitted at Assisi in 1986, as well as the worship of the Great Thumb by the American Indians. There is nothing new. That is absolutely correct. It means that SSPX ought to condemn Vatican II instead of trying to make peace with it.

For this reason, Fr. Cekada recently said it perfectly in his recent blog: Instead of throwing the Pachamama idol in the Tiber, they should have thrown the documents of Vatican II in the Tiber. And this time put weights on it.

Destroying the Papacy in Order to Save Bergoglio


[Taken from the September issue of the MHT Seminary Newsletter]

In a recent speech, reported by the website wherepeteris, Cardinal Burke proposed yet another episode of his curious manner of dealing with the heresies of Bergoglio.

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Bergoglio wishes the Moslems a happy Ramadan

This is really nothing new, as we already know that Vatican II sees non-Catholic religions as having value in the order of salvation, indeed as means of salvation, which is an explicit heresy.

What is interesting about Bergoglio’s statement, however, is that he openly approves of freedom of conscience, that is, the right to choose whatever religion you want and to practice it.

He states:

In order to respect diversity, dialogue must seek to promote every person’s right to life, to physical integrity, and to fundamental freedoms, such as freedom of conscience, of thought, of expression and of religion. This includes the freedom to live according to one’s beliefs in both the private and public spheres. In this way, Christians and Muslims – as brothers and sisters – can work together for the common good.

What Bergoglio states here was solemnly condemned by Pope Pius IX in Quanta Cura. What is significant, however, is that he repeats not only Vatican II’s call for the freedom to practice one’s religion, but also freedom of conscience.

Conscience is none other than man’s intellect in the act of determining the morality of an act to be done here and now. Conscience is not a faculty which discovers the truth, but instead is merely the application of the law to a determined act. Consequently the conscience is not free to choose what it pleases, but is necessarily bound to the law which it must apply to the acts we perform.

Freedom of conscience is therefore an impious doctrine, since it releases the intellect from its duty to know the law of God and to apply it. Man has no right to freedom of conscience. Why? Because

God has revealed a religion and a law, and all consciences must accept and obey this religion and this law.

The Catholic Church does not exclude, provided there be serious reasons which justify it, a toleration of false religions, but it can in no way condone the tenet that one has a right to a false religion. For all right is based in God and emanates from God. Right is a moral faculty — ability — to posit an act which is morally correct, that is, which is in conformity with God’s law. The very thought that God would posit a right in someone to defy Him by embracing a false religion is blasphemy.

The “MeToo” movement

Much has been said recently about women who have suffered from the sexual assaults of men.

It is true that the conduct of some men is deplorable in this regard, but it is also true that the conduct of some women is deplorable as well.

The 1960s produced a sexual revolution unheard of in the history of the world, which in turn caused a revolution in family life from which we are still reeling, and the end of which is nowhere in sight.

The trend began over one hundred years ago, and gained momentum in World War I. Before the war, for example, women covered their entire bodies with clothing. After the war, the hemlines came up and the necklines came down.

Women operating stock market board and a ticker tape machine at the Waldorf in 1918, during World War I.

Never in the history of women’s dress, up to about 1918, did women wear skirts above their ankles. It was considered immodest. Even in the eighteenth century, where the necklines were low, women covered their arms to at least three-quarter length, and wore skirts to their ankles. To show one’s bare arms or to wear a skirt higher than the ankles was a sign of a prostitute.

By the 1920s women’s clothing had undergone a radical transformation. So did their behavior. With the advent of the cinema, and especially that of Hollywood, the “glamor girl” look became fashionable, as well as the flirtatious activity which accompanied it. Nevertheless the average respectable woman wore a dress that came to mid-leg length, and was otherwise modest in clothing. The skirts gradually made their way higher during the 1940’s and 1950’s, but in general a woman’s dress was within the norms of modesty.

I say “in general,” because even the 1930s saw the dawn of tight-fitting dresses on women, which were immodest inasmuch as they were too revealing. Later this gave way to a full skirt in the 1950’s, much more modest. But the 1960’s saw the return of the tight dress, and with it the miniskirt, something that the human race had never seen on decent women since the dawn of mankind.

Hollywood became extremely immodest in both dress and behavior in
the 1950s. It was the prelude of the sexual revolution of the 1960s. Marilyn Monroe was a typical example of this degenerate tendency.

Up to about 1965, most women were married, not divorced, had five or six children, at times more, and were devoted to their homes. With the appearance of the birth control pill in the 1960s, the role and attitudes of women would change radically, and with these changes, family life would suffer immeasurably.

Betty Friedan

“Freed” from the burden of having and raising children, and urged on by the radical feminists such as Betty Friedan, women left their homes and went out into the workplace. This change was concurrent with the general attitude of sexual freedom in the 1960s, by which people abandoned the inhibitions of previous times, and felt no restraints in pursuing the inclinations of their lower nature. Movies and television took ever greater liberties in this regard. This decline in morals could easily be seen if one were to trace, little by little, the modesty of television in the 1950s to the immodesty of television in our own time. The doses came in small spoonfuls, just as Vatican II did. Little by little decent people were asked to tolerate more and more immodesty.

The effect of all of this revolution in sexual mores, as well as the role of women, is that men and women have been thrown together into situations which are very dangerous. Women are daily interacting with men in the workplace. In many cases they are dressed in such a way as to be immodestly attractive to men. The inevitable result is that, unless the men in the office are very vigilant about the virtue of chastity and fidelity to their wives, some very bad things take place.

The reason why there was, in past times, so much modesty in women’s dress, and the reason why women stayed mostly in the home, is precisely that men have a very hard time controlling their sexual desires.

Although men are principally guilty, the women are partially if not equally guilty. In many if not most cases their dress is sexually enticing, and their conduct with men often invites sexual advances.

Most of these assaults upon women are seen in show business, an environment which is notably loose and never known for its observance of chastity and fidelity. Most of the “victim” ladies in these cases look like lascivious women, and probably did much to cause the assault.

Other cases of assault occur in situations in which men enjoy much power and influence. Sports figures are often guilty of this as well as politicians. There seems to be an aggression that occurs in men as they advance in power and/or fame. Women should not be close to any environments such as these.

While women should not look odd by returning the mode of dress in 1912, they should nonetheless take all the steps necessary, even difficult, expensive, and inconvenient, in order to avoid being an occasion of sin to men, and thereby inviting upon themselves outrages by unscrupulous males.

Saint John Chrysostom, who died in 404, summed it up:

You carry your snare everywhere and spread your nets in all places. You allege that you never invited others to sin. You did not, indeed, by your words, but you have done so by your dress and your deportment. When you have made another sin in his heart, how can you be innocent Tell me, whom does this world condemn? Whom do judges punish? Those who drink poison or those who prepare it and administer the fatal potion? You have prepared the abominable cup, you have given the death dealing drink, and you are more criminal than are those who poison the body; you murder not the body but the soul. And it is not to enemies you do this, nor are you urged on by any imaginary necessity, nor provoked by injury, but out of foolish vanity and pride.