Free Catholic Audiobooks

3 February 2015

“Unbrandable” sent us two excellent lists of free Catholic audiobooks (many of which are also available as pdf files) available for downloading. I have merged them together into one list. As she says:


On the website you can have access to many free audiobooks read by volunteers. Type in the title you are looking for and choose “audio” as the category.
Here is a list of Catholic audiobooks that I’ve found so far on that site:
Consoling Thoughts of Saint Francis de Sales – Fr. Jean-Joseph Huguet
A Year with The Saints – Anonymous
An Introduction to the Devout Life – St. Francis de Sales
On the Love of God – St. Francis de Sales
The Imitation of Christ – St. Thomas a Kempis
The Seven Words of the Cross –St. Robert Bellarmine
The Interior Castle – St. Teresa of Avila
The Way of Perfection – St. Teresa of Avila
The Book of Foundations – St. Teresa of Avila
The Endowments of Man – Archbishop Ullathorne
The Groundwork of the Christian Virtues – Archbishop Ullathorne
Christian Patience – Archbishop Ullathorne
Summa Theologica – St. Thomas Aquinas
Light and Peace – Quadrapani
Treatise on Purgatory – St. Catherine of Genoa
Spiritual Dialogue – St. Catherine of Genoa
Sin and Its Consequences – H.E. Manning
The Love of Jesus to Penitents – H.E. Manning
The Story of a Soul – St. Therese of Lisieux
Kindness – Father Faber
Apologia Pro Vita Sua – John Henry Newman
Prayer: Its Necessity, Its Power, Its Conditions – Fr. Girardey
On Piety – Fr. Jean Guibert
On the Exercises of Piety – Fr. Jean Guibert
The Friendship of Christ – Robert Hugh Benson
Confessions of a Convert – Robert Hugh Benson
The Faith of Our Fathers – Cardinal Gibbons
The Revelations of Divine Love – Julian of Norwich
The Marvels of Divine Grace – Alice Lady Lovat
Pastoral Care – St. Gregory the Great
The Dark Night of the Soul – St. John of the Cross
The Ascent of Mount Carmel – St. John of the Cross
The Art of Dying Well – St. Robert Bellarmine
On Prayer – Origen
The Rule of St. Benedict – St. Benedict of Nursia
The Confessions of St. Augustine – St. Augustine
The City of God – St. Augustine
The Book of Divine Consolation – Blessed Angela of Foligno
The Nativity of Our Lord Jesus Christ – Anne Catherine Emmerich
The Cloud Of Unknowing – Anonymous
On Loving God – St. Bernard of Clairvaux )On Union with God – Blessed Albert the Great
Fraternal Charity – Fr. Benoit Valuy
Baltimore Catechism #2
Flowers from the Garden of St. Francis of Assisi for Everyday of the year – Anonymous
A Treatise on the True Devotion to the Blessed Virgin – St. Louis-Marie Grignon de Montfort
The Glories of Mary – St. Alphonsus Liguori
The Sign of the Cross in the Nineteenth Century – Jean Joseph Gaume
The Practice of the Presence of God – Brother Lawrence
Spiritual Maxims – Brother Lawrence
A Story of Love – Francis Cassilly
Sermons of Leo the Great – St. Leo the Great
The Relations of Saint Teresa of Avila – St. Teresa of Avila
Conceptions of Divine Love – St. Teresa of Avila
Commentary on Galatians – St. John Chrysostom
The Sermon on the Mount: Commentary – St. John Chrysostom
The Birth, Temptation and Early Ministry of Jesus Christ: Commentary on the Gospel of St. Matthew – St. John Chrysostom
The Great Encyclical Letters of Pope Leo XIII

The Life of St. Antony of Egypt – St. Athanasius
St. Francis of Assisi – Johannes Jorgensen
The Wonder Worker of Padua – Charles Warren Stoddard
The Lepers of Molokai – Charles Warren Stoddard
The Life and Doctrine of St. Catherine of Genoa
The Life of St. Augustine – St. Possidius
St. Charles Borromeo – Louise M. Stacpoole-Kenny
The Life of St. Teresa
The life of St. Macrina – St. Gregory of Nyssa
The Autobiography of St. Ignatius of Loyola – St.Ignatius
Garcia Moreno, President of Ecuador: 1821-1875 – Augustine Berthe
The First American Sister of Charity: Elizabeth Bayley Seton – John Clement Reville
Lives of the Saints with Reflections for Everday of the Year – Rev. Butler
On the Life of St. Martin of Tours – St. Sulpicius Severus
Saint Athanasius: The Father of Orthodoxy – Francis A. Forbes
The Life of Saint Monica – Francis Alice Forbes
Life of St. Vincent de Paul – Francis Alice Forbes
The Life of St. Teresa – Francis Alice Forbes
Pope Pius X – Francis Alice Forbes
The Life of Saint Columba Apostle of Scotland – Francis Alice Forbes
For Greater Things: The Story of St. Stanislaus Kostka – William T. Kane


In Our Convent Days – Agnes Repplier
Come Rack! Come Rope! – Robert Hugh Benson
Lord of the World – Robert Hugh Benson
Fabiola – Cardinal Wiseman
Utopia – St. Thomas More
Dialogue of Comfort Against Tribulation – St. Thomas More
Clouds Cover the Campus – Daniel A. Lord
Murder in the Sacristy – Daniel A. Lord
Red Arrows in the Night – Daniel A. Lord
Sister Simon’s Murder Case – Margaret Ann Hubbard
Murder Takes the Veil – Margaret Ann Hubbard
Murder at St. Dennis – Margaret Ann Hubbard
The Dawn of All – Robert Hugh Benson
God Goes to Murderer’s Row – Rev. M. Raymond

Knight of Molokai – Eva K. Betz
The Man Who Fought the Devil – Eva K. Betz
Priest on Horseback – Eva K. Betz
Yankee at Molokai – Eva K. Betz
The Quiet Flame – Eva K. Betz
In God’s Garden (lives of the Saints) – Amy Steedman
God’s Troubadour: The Story of St. Francis of Assisi – Sophie Jewett
Outlaws of Ravenhurst – Sister Imelda Wallace S.L.
A Crown for Joanna – Sister Mary Jane Dorcy
Tom Playfair – Fr. Francis Finn
His First and Last Appearance – Fr. Francis Finn
The Fairy of the Snows – Fr. Francis Finn
But Thy Love and Thy Grace – Fr. Francis Finn
Killgloom Park – Neil Boyton
A Candle for Our Lady – Regina Hunt
First Communion Days – A Sister of Notre Dame
True Stories for First Communicants – A Sister of Notre Dame
Eddie of Jackson’s Gang – Brother Ernest
Just Stories – Rev. Winfrid Herbst
Tell Us Another – Rev. Winfrid Herbst
Angel Food for Jack and Jill – Rev. Gerald T. Brennan
Angel Food Time – Rev. Gerald T. Brennan
Just For Juniors – Rev. Gerald T. Brennan
Going His Way – Rev. Gerald T. Brennan
For Heaven’s Sake – Rev. Gerald T. Brennan
The Ghost of Kingdom Come – Rev. Gerald T. Brennan
Sunday Morning Storyland – Rev. Wilfrid Diamond
Good Morning Boys and Girls – Rev. Hosty
Wopsy: The Adventures of a Guardian Angel – Gerard F. Scriven
My Bible History: Old Testament – Rev. Louis Laravoire Morrow
My Bible History: New Testament – Rev. Louis Laravoire Morrow
God Died at Three O’Clock – Rev. Gerald T. Brennan
The Man Who Dared a King – Rev. Gerald T. Brennan
Angel Food: Little Talks to Little Folks – Rev. Gerald T. Brennan
That Office Boy – Francis Finn
Jesus of Nazareth: The Story of His Life Simply Told – Mother Mary Loyola
Stories from God’s Holy Book – Josephine Looney
Countdown – Kurt Becker S. J.
The Basket of Flowers – Christoph von Schmid
Captain Ted – Mary T. Waggaman
Stories for God’s Little Ones – Father John Koenig
The Adventures of Tommy Blake – Brother Ernest

What’s Wrong with the World
The Wisdom of Father Brown
The Innocence of Father Brown
Tremendous Trifles
The Man Who Was Thursday
The Ballad of the White Horse
The Club of Queer Trades
The Man Who Knew Too Much
The Flying Inn
The Defendant
The Ball and the Cross
Alarms and Discursions
Wine, Water and Song
All Things Considered
The Donkey
The Nightmare
Robert Browning
What I Saw in America
The Napoleon of Notting Hill
Varied Types
Eugenics and Other Evils
The New Jerusalem
A Short History of England
A Miscellany of Men
The Song Against Songs
George Bernard Shaw
The Tree of Pride
The Appetite of Tyranny
A Utopia of Userers
Irish Impressions
The Appreciations and the Criticisms of the Works of Charles Dickens
The Crimes of England
Charles Dickens
The Superstition of Divorce
Lord Kitchener
The Ballad of St. Barbara and Other Verses
The Everlasting Man
Miscelleneous Essays
Wit and Wisdom of Chesterton
A Chesterton Calendar


V)Hilaire Belloc
The French Revolution
Europe and the Faith
The Servile State
The Free Press
On the Pleasure of Taking Up One’s Time
This, That and the Other
First and Last
On Something
On Nothing and Kindred Spirits
On Anything
The Great Inquiry
The Eye Witness
The Path to Rome
The Jews
Warfare in England
The Historic Thames
The House of Commons and Monarchy
The Party System
A General Sketch of the European War – The Second Phase
The Old Road
Hills and the Sea
The Last Days of the French Monarchy
A Moral Alphabet – found in Children’s Short Works, Vol. 007
Cautionary Tales for Children – found in Children’s Short Works, Vol. 006
The Bad Child’s Book of Beasts – found in Children’s Short Works, Vol. 014
More Beasts for Worse Children – found in Children’s Short Works, Vol. 014

VI) Additional Books
The Thirteenth Greatest of Centuries – James Joseph Walsh
History of the Catholic Church from the Renaissance to the French Revolution: Volume 1 – Rev. James MacCaffrey
History of the Catholic Church from the Renaissance to the French Revolution: Volume 2 – Rev. James MacCaffrey
Ecclesiastical History of England – The Venerable Bede


The Venerable Bede

Thank you “Unbrandable”!


Pax et Bonum, in the Union of Prayer,


Brother Joseph TOSF


William on sled]


Lourdes 2]


Opening Prayer (repeat each day)
Be blessed, O most pure Virgin, for having vouchsafed to manifest thy shining glory with life, sweetness and beauty, in the Grotto of Lourdes, saying to the child, St. Bernadette: “I am the Immaculate Conception.” A thousand times we praise thee for thine Immaculate Conception. And now, O ever Immaculate Virgin, Mother of Mercy, Health of the Infirm, Refuge of Sinners, Comforter of the Afflicted, thou knowest our wants, our troubles, and our sufferings; deign to cast upon us thy look of mercy.
By appearing in the grotto of Lourdes, thou wast pleased to make it a privileged sanctuary, from whence thou dost dispense thy favors, and already many have obtained the cure of their infirmities, both spiritual and physical. We come, therefore, with the most unbounded confidence to implore thy maternal affection, and intercession. Obtain for us, O loving Mother, the request we beseech of thee…
(state thy request)
Through gratitude for thy favors, we will endeavor to imitate thy virtues, that we may one day share thy glory. O Queen of Heaven.
O Mary Immaculate, O Mother of Christ, thine influence was plentitudinous with thy Divine Son, while still upon earth. Do thou shine forth thine influence ever present in Heaven. Pray for us, and obtain for us from thy Divine Son our special request, if it be His Will. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
O Mary Immaculate, O Sovereign Grace, Virgin and Mother, and Queen of Heaven, chosen from all eternity to be the Mother of the Eternal Word and by that virtue, preserved from Original Sin, we kneel before thee as did little Bernadette at Lourdes and pray with childlike trust in thee, that as we contemplate thy glorious appearance there, thou wilt look with mercy on our present petition, and secure for us a favorable answer to the request for which we offer this novena.
(again state thy request)
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
Blessed be thee, O most pure Virgin, for having vouchsafed to manifest thyself shining with light, sweetness and beauty, in the Grotto of Lourdes, saying to the child Saint Bernadette: “I am the Immaculate Conception!” O Mary Immaculate, inflame our hearts with one ray of the burning love of thy pure heart. Let them be consumed with love for Jesus and for thee, in order that we may merit one day to enjoy thy glorious eternity. O Mediatrix of All Graces here below, take into thy keeping, and present to thy Divine Son, the intention with which we are offer this novena.
(again state thy request)
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
“Thou art all fair, O Mary, and there is in thee no stain of original sin.” O Mary, conceived without sin, pray for us who have recourse to thee. O brilliant Star of Sanctity, as on that lovely day, upon the rough hewn rocks at Lourdes, when thou didst speak to the child Bernadette, and a fountain broke from the plain earth, and miracles happened, and the great shrine of Lourdes began, do now, we beseech thee, hear our fervent prayer and likewise obtain for us the fulfilment of the intention we now so earnestly seek.
(again state thy request)
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
O Immaculate Queen of Heaven, we thy wayward, erring children, join our unworthy prayers of praise and thanksgiving to those of the Angels and Saints, and thine own, that the One, Holy, and Undivided Trinity may be glorified on earth, as They are in Heaven.
Our Lady of Lourdes, as thou didst look down with love and mercy upon Bernadette as she prayed her Rosary in the grotto, look down now, we beseech thee, with love and mercy upon us. From the abundance of graces granted to thee by thy Divine Son, O Mother of God, grant to each of us all that thy motherly heart sees we need, and at this moment, look with special favor on the intention for which we offer this novena.
(again state thy request)
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
O Mary Immaculate, Mother of God and our mother, from the heights of thy dignity, look down mercifully upon us while we, full of confidence in thy unbounded goodness, and confident that thy Divine Son will look favorably upon any request thou makest of Him in our behalf, we beseech thee to come to our aid, and secure for us the intention for which we offer this novena.
(again state thy request)
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
O glorious Mother of God, so powerful under thy special title of Our Lady of Lourdes, to thee we raise our hearts and hands to implore thy powerful intercession in obtaining from the Most Sacred Heart of Jesus all the helps and graces necessary for our spiritual and temporal welfare, and for the special intention for which we so earnestly offer this novena.
O Lady of Bernadette, with the stars of heaven in thy hair, and the roses of Earth at thy feet, look with compassion upon us today as thou didst so long ago, on Bernadette, in the Grotto of Lourdes.
(again state thy request)
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
O Almighty God, who by the Immaculate Conception of the Blessed Virgin Mary did preparest a worthy dwelling place for Thy Son, we humbly beseech Thee, that as we contemplate the apparition of Our Lady in the Grotto of Lourdes, we may be blessed with health of mind and body.
O most gracious Mother Mary, O Mother of Our Lord and Redeemer, look down with favor upon us, as thou didst that day on Bernadette, and intercede with Him for us, that the intention we now so earnestly seek, may be granted to us.
(again state thy request)
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
O Immaculate Mother of God, from Heaven itself, thou camest to appear to the little Bernadette, in the rough Grotto of Lourdes! And as Bernadette knelt at thy feet and the miraculous spring burst forth, and as multitudes have knelt ever since before thee in that grotto of Lourdes, O Mother of God, we kneel before thee today to ask that in thy mercy, pleadest thou with thy Divine Son, to grant the special intention for which we offer this novena.
(again state thy request)
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.
O glorious Mother of God, to you we raise our hearts and hands to implore thy powerful intercession in obtaining from the benign Heart of Jesus all the graces necessary for our spiritual and temporal welfare, particularly for the grace of a happy death. O Mother of our Divine Lord, as we conclude this novena for the special favor we seek at this time.
(again state thy request)
O Immaculate Mary, O Bernadette of Lourdes, we feel animated with confidence that thy prayers in our behalf will be graciously heard. O Mother of Our Lord, through the love thou bearest to Christ Jesus, and for the glory of His Holy Name, hear our prayers, and obtain our petitions.
O Brilliant star of purity, O Mary Immaculate, Our Lady of Lourdes, glorious in thine Assumption, triumphant in thy Coronation, show unto us thy mercy, O Virgin Mary, O Queen of Heaven and Our Mother, and be our comfort, our hope, our strength, and our consolation. Amen.
Our Lady of Lourdes, pray for us.
Saint Bernadette, pray for us.

From a member of the Quebec Resistance

Feast of the Purification

2 February 2015

I wish you all a most blessed Feast of the Purification.  Today is also the day that we honour Our Lady under Her title of “Good Success”.  We hope to have pictures of a pilgrimage in Quito, Ecuador to the Royal Convent of the Immaculate Conception made by members of the Fraternity of St. Mary of the Angels.  They are visiting the Royal Convent because during this time the miraculous statue of Our Lady of Good Success is displayed.



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We have a new project for the website. The introductory page can be viewed at the top menu and is labelled Y.P.K.C. – it is also available here:
Posts for the new project are encouraged and will be collected at the category on the right (below the picture of ABL) called Young People for the Kingship of Christ, – it is also available here:

Musical Guessing Game

1 February 2015


Above is a composition written by a young Canadian Traditional composer. Can you guess what hymn this original composition is based on?


The Shortest Way to Perfection

“To think, say and do everything for the love of God is the surest and shortest way to perfection. Cardinal Aguirre, O.F.M., writes: ‘To follow this road earnestly and perseveringly will bring man, in whatever state of life he may be, to the summit of Christian perfection in an easy and pleasing manner, and bring him hereafter to a high degree of glory.’” Handbook of the Third Order Secular of St Francis, Fr Gummermann (p 255)


1 February 2015

Recently I fell into an email correspondence with two Catholics who are concerned about what is happening in Tradition. They went straight to the heart of the matter by saying that there is too much splitting and bickering among the faithful. What solutions do my correspondents offer? One takes the “I want to get along” approach while the other takes the Sedevacantist (SV) approach.

The bickering is the sad but the inevitable consequence of our fallen nature. It is the why we split that is of greater significance and concern. The why is because of the “differences” held by the various groups within Catholicism.

The questions to consider are:
1) Are the splits justifiable?
2) Are the two approaches acceptable?

The first approach, while appearing charitable, has a time bomb attached to it. Ignoring differences and attempting to work together with those who have a different take on the perennial Teaching is Ecumenism. It always leads to Religious Indifferentism, a heresy that was condemned by the Church but is today alive and well. Look at the attached Golden Rule poster that is promoted by the (Catholic!?) Scarboro Missions (Scarboro Missions is a Society of Canadian Catholics, priests and laity). In an effort to prove that all religions contain elements of truth and are therefore salvific, Jesus, the Second Person of the Blessed Trinity, is demoted to the level of a prophet or a founder of a religious movement and is placed on par with heretics and devils. Therefore, the Golden Rule offers a different Doctrine. Notice also that Christianity (Conciliar Novus Ordo and Protestantism) forms an integral part of the circle (that is planned to be collapsed into one world religion).

To warn of the danger of being indifferent to “differences”, I showed the Golden Rule poster to a Conservative Novus Ordo family of 13 children several years ago. The parents had nothing to say. They had long abandoned the adherence to Catholic Traditional Teaching. The children, between the ages of 5 to 30 years, had no idea that there was anything wrong. They were so thoroughly poisoned by the Conciliar new religion that they accepted the message without any reaction whatsoever and failed to recognize the blasphemy it promoted. Or, if they noticed that something was off, they feigned ignorance.

Ignoring or side-stepping “differences” has always been a temptation for Catholics. For example, one of the differences between the Resistance and the SSPX is that the former will not accept the Vatican II new theology while the latter claims that 95% is acceptable. To give another example, Luther wanted a different Church (married clergy, divorce, etc) and so, under the pretext of reforming Church abuses, he split Europe (and the world) by revolutions (history books call them “religious wars” to poison the young minds against religion) and paved the way for the greatest Revolution of all – Vatican II.

The second approach, while appearing more decisive, has the proud “non serviam” attached to it. Many a Catholic who declared himself the judge of the Pope ended up in heresy and in schism.

Whether we like it or not, an inferior cannot remove a superior. So, for example, however evil a father of a family may be, he still remains the father. The same applies to a political leader: However evil a leader may be, he is still a leader. In fact, the Church always taught that evil leaders are permitted by God as punishment for people’s disobedience (usually apostasy). For example, when a man claimed that he killed King Saul, and even though Saul was evil and justifiably deserved death, David had the man executed because David understood that God alone makes and unmakes Kings and that no one should claim to have killed God’s anointed.

Further, whether we like it or not, lay people (inferiors) do not have the authority to judge a pope (a superior). They have the duty to oppose error and heresy, but they cannot judge him. For example, the High Priest who had Christ crucified did not lose Office through the consensus of the followers of Christ. He crucified Christ and remained in Office until God took him out. The same applies to the current Pope. He will continue to plague the faithless Catholics (and the world) until he is judged and removed by God (God may well use a future Pope or a college of bishops to remove a bad Pope). And we do not have to worry – only pray that God hasten the day – because we have God’s promise that “the gates of hell will not prevail”.

Further, both correspondents are forgetting that God granted to angels and to men Free Will and that He honours it. The most resplendent of all angels used his Free Will and ended up the most depraved of all angels. And he will remain an angel for all eternity – a fallen angel! And what did God say of one of the most fortunate of men who chose to give into his own Free Will: “It were better for him, if that man had not been born”.

However strange or distasteful it may seem to us, God does want us to make use of our Free Will. God does not want mindless robots in Heaven!

To give a practical example, if a laborious job must be done, will you not ask people you can count on to help you? In other words, you want to be with people who will order their free will to coincide with yours. Or, to give a more dramatic example, if you go to battle, will you not want men you can trust to fight alongside you? Will you trust the cowards and the lukewarm to support you? If we men require good “will” from other men, why should God expect any less?

This view may seem simplistic, but are we not to be as little children, docile to the Will of God?

Both correspondents write that these “splits” are discouraging. The fact is that many Traditionalists are losing faith precisely because of these splits. These splits are all part of the demonic agenda to confuse and depress the Catholics to the point that they will give up on Truth and will compromise. The current SSPX is co-operating with this agenda. So did the other Traditional groups who joined the Conciliar Church. I do not wish to be unkind to my correspondent, but the SV option is another means used to split the remaining faithful.

Yes, the situation is serious. But the situation has often been serious. Someone once said: “The Roman Catholic Church has often been dangerously close to extinction”. But the Church is STILL there. Also remember that the Church militant is a part of the Church Triumphant and the Church Suffering. So we are not alone!

We Catholics have survived many a tight spot, and, God willing, we will get through this one too. We have to remember that the survival of the Church is God’s business; staying faithful to the true Faith is our business.

We should also realize that we are living in the winnowing days. Again, this is nothing new. In the days of Gideon, the faithful Jews were also winnowed to a small number. God seems to work with small numbers. He chose Judith to save her people. He used David to undo his enemies. He raised Athanasius to break a pernicious heresy. He used a humble Poverello to restore the faith of the rich and poor alike.

So, rather than to add to the destructive splitting and bickering, our goal is to remain faithful to the perennial Teaching of the Church. Let us remain faithful to our founder, Archbishop Lefebvre. He was wise. He was not a “reformer” in the sense of bringing in a different Teaching. The Archbishop did not want to differ in any way from what was taught before Vatican II. He remained a Roman Catholic! And the Resistance priests and faithful are likewise trying not to differ in any way from what has always been taught. They are Roman Catholics! It is precisely for this reason that they cannot ignore differences nor can they become SV.

So, watch out for differences and keep the Faith!


Pax et Bonum


Sister Constance TOSF


You might also want to review this page, an example of Modernism at its best …

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The fraternity members list has been updated to include the five postulants from Alberta.

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In a message posted at
Machabees discusses the possible claim of the Superiors of the SSPX to the proper founding of their order, and to the obedience of their priests, and the concept that the Resistance priests are disobedient to legitimate authority and thus deserve heavy penalties. He uses points made in the post by Father Scott, and a commentary by a Cistercian priest, formerly of the SSPX, to analyse the pros and cons of the argument.

It has been noted by a parishioner that many of the arguments used came from Fr Cekada, a noted sedevacantist

Our posting of the article is in no way to be interpreted as supporting sedevacantism, but we are in agreement with the points made herein.

Machabees post follows.
Brother Joseph, TOSF

We have heard a lot from the SSPX superiors in accusing the fidelity of the Catholic Resistance priests, and us, for not accepting their new-path into the conciliar structure; they claim we are DISOBEDIENT. In fact, Bishop Fellay had stated that this was the [reason] that he expelled them, and us.

In original sin, like any child bullying another on a playground when one doesn’t submit to the unjustified will of the oppressor, and when confronted with the events, the bully makes up lies to get out of the act so as not to be exposed and humiliated; even though the facts are different.

As we already know the facts of Bishop Fellay’s “reconciliation” and “Recognition of tolerance”, as with the guilt of Bishop Fellay in these events, what then is this question of “obedience and disobedience” of the SSPX that he at whim pronounces?

Remembering also in the many events of these past 3-years, that Bishop Fellay had also abused his position with creating a [kangaroo] court to try Fr. Pinaud, claimed ORDINARY Jurisdiction, proclaimed the use of the Vatican II 1983 Code of canon law, and committed a crime in France of stealing and falsifying Fr. Pinaud’s identity in his email account (…). See here, and here.

The answer to the question is found in the actual SSPX founding and status in regards to the structure of the Church.

In a question asked to Fr. Peter Scott (sspx):

“What is one to think of priests who have left the Society of St. Pius X?” Fr. Scott gave a variety of reasons for condemning such priests, including the following:

(1) The “engagements” which priests make when joining the Society are “not in any way essentially different” from the vows one takes to join a religious order.

(2) These engagements bind members to SSPX “under pain of mortal sin, just as a religious is bound by his vow of obedience.”

(3) Priests who leave SSPX after making a “perpetual engagement” are “public sinners” and are to be equated with “a married person who has broken his vows and fallen into adultery.” One may not receive sacraments from such priests “except in danger of death.”

(4) Priests who have made “temporary engagement” in SSPX are morally bound to join a diocese “or another religious community.”

(5) A priest who leaves SSPX has also broken the “public vow of obedience” included in the ordination ceremony.

(6) Such a priest also violates the pre-ordination Oath of Fidelity prescribed by canon law, and becomes “a hypocrite and a public sinner.”

(7) An SSPX priest makes a “declaration of fidelity” to the “positions of the Society” (on the pope, New Mass, John XXIII Missal, etc.), declaring his desire to “show the obedience binding me to my superiors, as also the obedience binding me to the Roman Pontiff in all his legitimate acts,” so that no priest can leave SSPX if he becomes a sedevacantist, etc.

(8) And that for all the foregoing reasons, priests who have left SSPX “are to be avoided at all costs.”
So in Fr. Scott’s comments, it shows that Bishop Fellay has a basis to accuse the fidelity of these Catholic Resistance Priests; though manipulated to his designs. But does he really?

In the same vein, a former sspx priest responded to Fr. Scott’s claim with a grounded answer that returned the question back to the founding and actual status of the SSPX within the structure of the Church:

ANSWER: Father Scott’s starting point for all these condemnations is a hidden assumption: that the Society of St. Pius X enjoys the canonical status of a “society of the common life without vows” — an entity in canon law akin to a religious order. (Familiar examples of such societies include the Maryknoll Fathers, the Paulist Fathers, and the Oratorians.)

Joining such a society brings with it canonical obligations (Fr. Scott’s argument goes), and so by abandoning SSPX, a priest violates these obligations, becomes a public sinner, etc., etc.

Well, as regards canon law, at least, Fr. Scott is living in fantasyland.

1. What Is SSPX? Just what kind of canonical entity is SSPX? Is it indeed something like the Maryknollers or the Paulists? We need only look back to its foundation.

On November 1, 1970, the Bishop of Fribourg, Switzerland issued a Decree establishing “The International Priestly Fraternity of St. Pius” as a “pious union” (pia unio), whose stated purpose was to form priests and re-distribute clergy to places where they were needed, in conformity with the Vatican II Decree on Priestly Formation, Optatum Totius.

In the Code of Canon Law, a pious union is simply an approved association of the faithful — laymen or clerics — engaged in some pious or charitable work (canon 707).

Some familiar examples of pious unions: The Confraternity of Christian Doctrine (teaches catechism), the St. Vincent de Paul Society (charitable work with the poor), and the Near East Society (supports poor Catholic clergy in the Near East). The rules for these organizations tend to be very simple; they are easy to join and easy to resign from.

Obviously, the devout ladies who teach CCD to the public school kiddies and the affable old Vincent de Paul grandpas who collect clothing for the poor don’t belong to a church organization on the same canonical plane as the Maryknoll Missioners or the Paulist Fathers.

And it takes only five minutes of research to confirm this impression with other evidence, as well: The Code of Canon Law treats societies of the common life without vows in its section on religious orders (Book II, Part 2, cc. 673–81). Pious unions, on the other hand, the Code treats in its section on the laity (Book II, Part 3, cc. 707–719).

Nor is this all: A pious union, it turns out, is the lowest creature in the ecclesiastical food chain. It is not merely classified under “Laity” — canon 701 puts it dead last in order of precedence. Thus even Third Order Sodalities (lay Carmelites, Franciscans, etc.) and Archconfraternities (Rosary, Blessed Sacrament) outrank a pious union.

How likely is it that member who leaves such an organization incurs all the blood-curdling canonical and moral consequences that Fr. Scott summons up?

2. What Rules Bind Members? In any religious institute recognized by the Church — be it an order, a congregation or a society — rules and constitutions set forth the obligations a member assumes through his vows or promises. These laws obtain binding force only after they receive official approval from an ecclesiastical authority possessing ordinary jurisdiction — either the Diocesan Bishop or the Pope, acting through the Roman Congregations.

Which set of laws supposedly created the obligations for members of the Society of St. Pius X, and how did these laws obtain their binding force?

In 1970 the Society submitted its proposed Statutes to the Bishop of Fribourg. In his Decree of Foundation, the Bishop approved these Statues for an experimental period of six years. They would then be renewable for another six years. After this, the Decree provided, SSPX could become definitively established, either in his diocese or by the competent Vatican Congregation.

There was not much to the 1970 Statutes. They consisted of about two-dozen pages of exhortations, typewritten and double-spaced — everything from “the tabernacle shall be their television” to limited opportunities for Novus Ordo-style concelebration. Such a document was entirely consistent with the nature of the organization the Bishop of Fribourg was establishing — not a Maryknoll-like society, but a pious union.

In 1975, however, before the six-year experimental period expired, the Bishop of Fribourg withdrew his approval of SSPX.

At the time there was a great deal of debate over whether the Bishop of Fribourg followed the correct procedures. Archbishop Lefebvre subsequently launched various canonical appeals. But the appropriate Vatican congregations and Paul VI himself upheld the suppression.

If, like SSPX, you maintain the Paul VI was indeed a true pope, he was the final court of appeal and had the right and the power to declare the Society suppressed.

With that the few obligations set forth in the 1970 Statutes would have lost their power to bind members of the Society. Roma locuta est. Causa finita est.

Time up. Game over. End of story.

Despite this, in 1976 the SSPX General Chapter adopted a new set of Statutes. These were not much longer or more detailed than the 1970 version. (The “television” stayed, the concelebration was dropped.)

The 1976 Statutes, needless to say, did not receive the approvals from the diocesan bishops that canon law would have required to make them valid and binding for the members of the organization. Without such approvals, the 1976 Statutes were canonically null.
It is therefore absurd for Fr. Scott to claim that priests who leave SSPX commit sin. The organization was suppressed, the statutes it subsequently adopted were invalid, and its superiors have no canonical or moral power to bind anyone to anything.

3. “Engagement” Equals “Vow”? It is ridiculous for Fr. Scott to equate “engagement” in the SSPX with the public vows made by members of a religious order. Canon 1308 says that only a vow “received in the name of the Church by a legitimate ecclesiastical superior” is a public vow. Without this, a vow is considered private — no matter how many people are present when you make it.

By no stretch of the imagination could one say that the “engagements” of SSPX members are received by a “legitimate ecclesiastical superior.”

And where did Fr. Scott get this notion of equating an “engagement” to a public vow anyway? In Naz’s seven-volume Dictionary of Canon Law, you will not even find an entry for this term. How could its non-observance turn the disengaged into the equivalent of adulterers?

By the mid-1980s, there were about fifty priests who had made engagements in SSPX and then left. How many are there by now? 600? “Spiritual adulterers” all [of them]?

4. A Simple Enrollment. The actual engagement formula used by the SSPX when I joined was “I N.N. give my name into the Fraternity of St. Pius X.”

This language is merely an enrollment, and was completely consistent with the nature of a pious union: “I give my name” — call me for help teaching that CCD First Communion Class, put me on your list for collecting clothes and working in the St. Vincent de Paul soup kitchen.

Easy in, easy out — like joining the Sacred Heart Auto League.

5. Rules, Rights, Obligations. A real vow or promise in a canonically approved religious institute, however, mentions the rule and constitutions by which you agree to be bound — and these are usually several hundred pages long. All these carefully written laws and regulations prevent religious institutes from becoming dictatorships, because they circumscribe very carefully the powers of the superiors, limit their terms, and protect the individual subject’s rights.

Before I entered SSPX, I belonged to a real religious order, the Cistercians. The obligations I assumed with my vows were absolutely clear — set forth in detail and at great length in the Rule of St. Benedict, the General Constitution of the Order, the Constitutions of the Congregation of Zirc, and other lesser statutes. So too, were my rights as a member (right down to the daily tobacco allowance) and the obligations of my superiors to respect those rights.

SSPX has nothing at all like this. In the practical order, all power resides in the Superior General — like some sort of ecclesiastical Idi Amin, minus the man-eating crocodiles.

Get on the wrong side of the powers-that-be in SSPX — by any independent thinking, say, or by adhering to some theological principle that contradicts the Society’s party line du jour — and it’s malaria shots, a white cassock, and the one-way ticket to Mumbai for you, Monsieur l’abbé.

6. Imposing Oaths and Declarations. Finally, a canonically non-existent organization has no power to impose canonical or moral obligations on its members based on the canonical Oath of Fidelity.

And not even the 850-year-old religious order in which I professed vows would have presumed, like SSPX, to impose on me a “declaration of fidelity” to its “positions” as a condition for ordination. The only “positions” members of the Order were required to accept were the teachings of the Church.

* * * * *

So even under these new rounds of persecution of Bishop Fellay and his superiors to accuse these Catholic Resistance priests (and us) who are proven to be faithful to the Traditional Catholic Faith and to their promises as Members of the SSPX from infiltration of modernism, it really shows that when one gets closer to the agents of modernism, as St. Pius X stated, one becomes like to like in that environment, and takes on their [communist] attributes to falsify the events; and become bullies.
Our Lord conquered the world by Humility, Fidelity, and Charity. This mark is certainly in the fidelity of the SSPX-Marian Corps –the sons of Archbishop Lefebvre.
May the Virgin who accepted the Word of God in true docility and generosity pray for us to also be faithful in these dreadful times.

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