It was announced today by the Holy See Press Office that Pope Francis’ anticipated encyclical on the environment will be made public on Thursday June 18, 2015 during a press conference.  The title of the encyclical is “Laudato Si”.  This title is taken from the “Canticle of the Sun” composed by St. Francis of Assisi.  Make no mistake about; St. Francis would not want to be associated with this abominable encyclical!  And if this encyclical contains the thesis that climate change is caused by man, don’t believe it!


I believe that this encyclical is a major step towards trying to unite mankind under a one world religion and one world government.  Note in the Holy See Press Office bulletin linked above that one of the speakers will be a schismatic Orthodox bishop.


Pope Francis is planning to address the U.S Congress on September 24, 2015 and then the United Nations the following day.  I am sure this encyclical will form part of those addresses.


Warn your family and friends not to believe the falsehoods!

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The Beloved Fatima Priest is Called to Eternity

“His Work was HER Work –


Hugh Akins 


Father Nicholas Gruner, B.Com., S.T.B., S.T.L., S.T.D.


We were very saddened by news of the sudden and unexpected death of Father Nicholas Gruner, who died on April 29, 2015 of an apparent heart attack while hard at work in his Fatima Center office at Niagara Falls. He died as he lived – in the service of God and the Mother of God. Few men left behind a legacy as spiritually rich and enriching as he. He was 72 years old at the time of his passing, having maintained to the very end the same incredible capacity for apostolic work that marked his entire priestly life.


Father Gruner was Canadian born, but his multifaceted Apostolate had a worldwide reach. It became obvious almost from the beginning that he was called to play a leading role in the post-Conciliar fight for the Faith, Fatima being a significant part of that fight. He soon became shepherd to a flock of millions, overseeing a network of Fatima-centered operations online and in publishing, radio, television and in-person talks, having sponsored, organized or appeared as guest speaker at numerous live conferences.


Always drawing large crowds, Father Gruner not only made a tremendous difference in the private and devotional lives of millions the world over, but touched the hearts of countless priests and opened the eyes of a growing number of bishops and cardinals who were otherwise lost to an anti-Marian post-Vatican II disorientation. These bishops and cardinals may not yet have turned back to the whole of Catholic Tradition, but Fatima can definitely take them in that direction, and Father Gruner was unquestionably the chief instrument in Mary’s hands that had been leading them to Fatima. Recent popes also felt the strong influence of this humble priest’s passion for all things Marian, even if they remained obstinate in their refusal to honor Mary’s specific requests, which they rejected as many times as they heard them reiterated.


In short, Father Gruner left his mark on the Church struggling against Satanic opposition to spread to every corner of the globe the true and complete message of the Virgin of Fatima. If that message has not entirely been lost to our age, and if the modern world has, at least in part, heard the true cry of Fatima, it was this beloved priest’s apostolate more than any other factor. And notwithstanding the over-all papal unresponsiveness to the Mother of Christ, we may say that Rome itself was to some measure otherwise jolted from its own Conciliar and bureaucratic torpor by this one ministry. Even as the popes failed to consecrate Russia as Mary insisted on, Fatima could now no longer be marginalized by the Vatican, as was previously the case in the unholy spirit of Vatican II. Father Gruner made Fatima a force to contend with – even in the Conciliar Church ravaged by apostasy, which, more than remarkable, was miraculous!


And perhaps equally if not more astonishingly, no less a world power than Russia – RUSSIA, mind you! – was moved by the sheer honesty, energy and fire of this one zealous priest and the movement he launched. I will come back to Russia momentarily. As I wrote in the Dedication/ Acknowledgment of my 2012 book, Synagogue Rising: “Father Gruner’s worldwide Fatima mission is preparing the way for the Universal Reign of Jesus through Mary like no other apostolate on earth.” I think that correctly sums up this one remarkable priest’s remarkable life work. Could a humble, devout and intrepid apostle of Our Lady have devoted his ministry and his life to a more exalted, holy and urgent cause than this?


The Fatima Priest, as he was appropriately called, was a veritable “Force of One,” championing the cause of the Mother of Our Savior and Her Divine Son’s one Church in this age of rampant apostasy that was driven forward with demonic fury by no less an organized evil than the Judeo-Masonic Conspiracy. Father Gruner was a latter-day voice crying in the wilderness, and while a majority turned a deaf ear to his prophetic warnings, many had come to hear his message – Mary’s message – recalling from error and sin religious leaders no less than common people from every continent.


Not unlike Archbishop Lefebvre and Bishop Williamson, Father Gruner had many and powerful enemies. While we have no information at this time suggesting foul play in his untimely death (other than the quite serious suggestion of a trusted veteran CIA intelligence analyst who knew and loved Father Gruner and who understands better than most the murderous intrigues of the evil world we live in today), it would not surprise us in the least to learn, at some future time, that Father Gruner did not actually die of natural causes, that he was perhaps poisoned, and his death only made to look like a heart attack; assassinated to keep from making any more headway in alerting the world – and some important people – to the great need and urgency of the all-powerful Fatima message, specifically of the Consecration of Russia and the final release of the full and un-tampered Third Secret of Fatima.      


Father Gruner was making lots of progress – and a lot of waves in the Vatican and elsewhere. Was he not issued a stern warning, a few years ago, by a concerned fellow priest immediately after having been physically assaulted and bruised by a pair of thugs at the Fatima Shrine in Portugal, that he was in great danger coming to the Shrine? Loved by the pure of heart, he was very much feared and hated by those who were, to one degree or another, committed players or witting pawns of Judeo-Masonry. Indeed, some of the world’s most powerful and corrupt men in religion, banking and politics who have a vested interest in the modern apostasy, would conceivably have sought, at all costs, to keep their crimes and conspiracies from being exposed via revelations contained in the Third Secret, which was never closer than at present to being released to the world, thanks to Father Gruner’s unceasing and heroic efforts. Pope John-Paul I and Father Malachi Martin were both likely to have been similarly murdered to protect the very same dark confederacy of Men in High Places. Father Fahey spoke of these men in terms of the Serpent Cult. They refer to themselves as the Learned Elders of Zion.   Scripture identifies them as the Synagogue of Satan.


For sure Father Gruner had deadly enemies. Not to belabor the point, but foul play in the death of the Fatima Priest is also the more easy to accept as a possibility – pending of course forthcoming evidence – in light of the recent interest in Fatima by none other than Vladimir Putin, the ex-KGB-turned-Christian-leader of Christian post-Soviet Russia, a seemingly genuine patriot and man of peace, perhaps the last standing sane head of state on the world stage. Mr. Putin is arguably the most hated man in the world, hated by the Zionist West, hated by the Zionist-dominated world media, hated by millions of Zionist-duped American citizens who have swallowed all the anti-Putin propaganda unleashed by the Talmudic Overlords who are the world’s ruling elite and who have the capability to censor and make Zionist-friendly practically every major news item, just as they were able with relative ease to secularize and Jewify every former Christian nation by way of religious liberty and the rights of man; just as they were able to Protestantize and Jewify the very Church of Christ by way of Vatican II “renewal” and “modernization”.


Time may well unveil something of a link between Father Gruner’s sudden and unexpected death, Mr. Putin’s recent strong interest in Our Lady of Fatima, including the Consecration of his native Russia as a pre-condition for world peace, Putin’s distrust of Rome and confidence in Father Gruner and the Fatima Center (he made contact with the Center with Fatima in mind), and the hatred that important men have for both Father Gruner and Mr. Putin. If it’s true that a man can be judged by his friends and enemies, what does it tell us that the Blessed Mother, Father Gruner and Vladimir Putin have some of the same friends and enemies? (Readers that may not yet have seen it are urged to view, and then recommend to others, the short video clip of Father Paul Kramer on “Putin Wants Fatima, Pope Says No!” found on the video page of our website  


Whether assassination was part of the equation or not (again, please keep in mind that no evidence has yet been introduced concerning it, and that what we are saying here amounts to nothing more than conjecture), the attacks launched against Father Gruner, as those against Vladimir Putin (as indeed against Archbishop Lefebvre, Bishop Williamson and the SSPX Resistance), are clearly part and parcel of the Diabolical Disorientation of these dark days. We say this even of those attacks against the Fatima Priest that came, not from open and avowed enemies of God and the Church, but from a number of traditional Catholics as well; Traditional Catholics so-called, I might add. Appalling as it is, some of the most vicious attacks came from them.


We need not mention their names, though I must confess to a strong temptation to do so. Catholics should have enough good sense to recognize such pseudo-traditionalists the instant they open their mouths or post their calumnies. The blatant ignorance, extremism and lack of charity are dead-giveaways. And such religious hypocrites and frauds as they are entirely unworthy of a sincere Catholic’s support. They are the ones that imagine themselves without sin who therefore feel completely justified in casting the stones of condemnation at a priest of such saintly qualities and holy deeds.


Father Gruner was not just a wonderful priest and great apostle of Our Lady of Fatima; he was, in all truthfulness, saint-like. Many others are convinced of it as well. He had the spirituality of a saint, including an exceptional devotion to Mary that was reminiscent of that other great Marian apostle, St. Louis de Montfort (have you read the saint’s splendid work, True Devotion to Mary? If not, consider it a “must” read). Father Gruner had the humility and zeal of a saint, the courage and sense of mission, driving himself beyond human endurance. Laboring without rest, he was known never to take a vacation – never! – and rarely even a day off. Above all he had a great love of the Church, Her Doctrine, Liturgy and Sacred Traditions, and a burning love of God, love of Mary and love of souls.


I can personally attest to Father Gruner’s holiness, dedication and fervor as a long-time admirer who not only never missed reading a single issue of The Fatima Crusader which he began publishing in the mid or late 1970s, but who knew this priest as a friend, who was once even on his payroll serving as master of ceremonies in some of his public addresses around the country, and who supported his apostolate with its global outreach since the very beginning. He once confided in me that the organizations which he and I respectively headed – the Fatima Center he built into a world network and the League of Christ the King, small and inconsequential by comparison – perfectly complimented one another, his promoting the Reign of Mary our Queen and ours the Reign of Christ our King; his summoning an army of lay cooperators of the Marian Mission and ours an army of lay cooperators of Christ the King – both movements seeking the ultimate universal triumph of the Sacred and Immaculate Hearts of Jesus and Mary.


Like many a Catholic saint throughout history, Father Gruner not only had a good understanding of the spiritual combat, but no less the Christian combat in its social and counterrevolutionary dimensions, a rarity among priests in general, and traditional priests are definitely no exception.


In this regard, the Fatima Priest more or less avoided pitfalls too common among many priests – even traditional priests – pitfalls such as those which “bind the clergy to the sacristy,” so to speak, and which consequently neutralize the Church’s missionary function; those which incline him to clericalism, that is, an over-zealousness that negates the lay apostolate by exaggerating the role of the priesthood; those which cave in to the liberal notion of the separation of the spiritual and social, or the divorce of piety and militancy, which also works against the Church’s mission to combat the works of Satan and conquer all nations for Christ.


Our humble priest well understood what Father Fahey called the real struggle in the world, which entails embracing the Church’s spirituality, Her full doctrine and Her Magisterial militancy, and which necessitates locking horns with the deadliest of anti-Christian forces, not liberalism, modernism and materialism alone; not secular democracy and Islamic fanaticism alone, but the far greater scourges of Judaism, Freemasonry and Communism. Unfortunately, I think Father Gruner had a better understanding of these evils and their primacy in the war against Christ the King than he was inclined to share with his numerous supporters.


It was undoubtedly a sense of prudence – whether properly or wrongly applied – that kept Father Gruner from speaking his mind in public as he often did to a few trusted friends in private. Now, this should not be interpreted as doubting his sincerity – he was as sincere a man and a priest as God’s Grace had ever formed –, only the practical soundness of such decisions is being questioned, for true prudence I think – and the Church substantiates this view – would have prompted such a holy and knowledgeable priest to exert much more openness with his followers on such monumental issues that impacted the lives and immortal souls of countless numbers of them; issues which the Church’s true Magisterium wasn’t at all silent about, even if her clergy sadly were and are. While Father Gruner was rarely heard to voice certain opinions in public, he definitely confided to his friends, including this editor,


  • His unshaken conviction of Rome’s wholesale breakaway from the Catholic Faith;
  • His absolute certainty of the glories of the Traditional Mass and the unspeakable horrors of the New Mass;
  • His wholehearted support of Archbishop Lefebvre and the old SSPX and complete backing of Bishop Williamson and the SSPX Resistance;
  • His positive assuredness of the anti-Syllabus make-up of the most cherished of modern man’s political ideas and systems, democracy among the worst with American constitutionalism nothing less than a formula for public atheism;
  • His unshaken certitude of the very grave and immediate threat of International Jewry and the duty of every Catholic devoted to the Reign of Jesus and Mary to expose and fight against it;
  • His firm belief that Israel was behind 9/11 and the ever-escalating and utterly phony war on terror;
  • His complete conviction that the Holocaust was and is a gigantic hoax (which is the firm conviction of every man who honestly researches the subject);
  • As mentioned, too, his very favorable view and strong support of the League of Christ the King, once even offering to have the League join forces with his Fatima Center in a more cogent even if semi-official partnership.

Father Gruner may have grown weary of publicly holding back much of what he privately held as strong beliefs. It’s possible that, after much contemplation and soul-searching, and witnessing the Church and world situation growing worse year after year, the power of grace prompted him to begin speaking out more boldly and to resolve taking even more bold actions in the future. My book, Synagogue Rising, A Catholic Worldview of Anti-Christian Judaism and Counterrevolutionary Resistance, is a case in point.


Father Gruner not only generously contributed private funding towards the book’s publication and marketing, once published he let it be known in confidential circles that he loved the book so much that he was eager to mass-distribute it through the Fatima Center. He communicated this idea to me and shared it with more than a few close friends, some of whom are also friends of mine, a very supportive SSPX priest among them. Two years went by, however, and nothing happened. Of course Father Gruner was always an exceptionally busy priest, but there was more to it than that. Friends inside and at the top tiers of the Fatima organization informed me that certain “liberals” that were close to Father Gruner were likely to have put enough fear into him so as to cause second thoughts about openly endorsing and promoting such a “taboo” book as this, much less about distributing copies. The book was thought to be way too controversial and politically incorrect, certainly not according to Father Gruner or the Church’s thinking, and not just according to the unbelieving world and to liberal-minded people both inside and outside the traditional movement, but to some of Father Gruner’s own too-liberal-for-their-own-good confreres. I think they were afraid of repercussions, blowback. Fear of the Jews once again seemed to prevail, even to the point of suppressing the Church’s own official warnings, exhortations and calls to combat against no less an enemy of Christ than the Synagogue of Satan. But letting the Jews off the hook in connection with the great evils and upheavals of the day was akin to censoring much of the Bible and silencing many of the greatest saints who waged war against Talmudic Judaism, was it not?


That’s what had been missing from the Fatima Center’s program all along (as well as from much of the Traditional Catholic movement with but two notable exceptions: The Angelus magazine when Father Peter Scott was publisher, and the League of Christ the King under Father Peter Scott as District Superior) – ripping the mask off the Errors of Russia and works of Satan pertaining to Talmudic Judaism; it’s what Father Gruner eventually came to see more clearly, and, as it turned out, the principal theme of Synagogue Rising.


This foremost apostle of Our Lady was not one to be muzzled or kept dormant for very long in the face of so monstrous a threat. Reliable sources close to the Fatima Priest confirmed that at some point he resolved to bring his public actions more in line with his private beliefs. It was at this time that he made the decision to disseminate Father Kramer’s latest work, The Mystery of Iniquity, which bravely identifies the Zionist menace and scourge as a principal force behind International Freemasonry and the principal foe of the Divine Plan. That must have really surprised some of Father Gruner’s friends and greatly shaken up some others – the weaker ones. It must also have triggered a red-flag threat-index alert among certain enemies that had been monitoring the Fatima Center as part of the so-called Domestic Terror Watch initiatives of such radically Zionist and antichristian organizations as the Department of Homeland Security, the Anti-Defamation League of B’nai B’rith, the State Department’s Office of Counter-Terrorism, the FBI and other totalitarian agencies.


At just about the same time as the Father Kramer book, Father Gruner let it be known that he intended not only to publicly recommend Synagogue Rising to his sizable mailing list of Fatima devotees, but to actually publish a second printing under the Fatima Center imprint and send out 50,000 copies to friends and supporters. In other words, he was about to give that book broad exposure and distribution, which was a huge step for him – and for Fatima.


Here is what Father Gruner himself scribbled to me in an undated note, about two years ago, after reading Synagogue Rising: “Very impressive work, much appreciated and needed. You covered it all – striking hard and delivering a staggering blow for our side. Makes one think of David’s sling, of Michael’s sword, of the Virgin’s heel…It’s been on my mind a lot, using your book to making our work [at the Fatima Center] a more effective tool in Mary’s hands, as She girts Herself for the final battle with Satan…” He asked for my thoughts on his proposal to sponsor a second printing, and I immediately replied that I was honored, humbled and more than happy to link up with the Fatima Center in such a joint-effort.


I was, however, a bit concerned for his personal safety and the good of his apostolate. He was much more in the public spotlight than I was, and I’d already received death threats against me as well as an incident involving a beating and shooting, which I miraculously survived.


Think about it: a book that upholds the Church’s traditional teaching on the Jewish question, documenting the Jewish threat, bringing that threat up to date in relation to the most burning issues and events of the 20th and 21st centuries, including two world wars, the rise of communism, the rape of the Holy Land, the plundering of the Church at Vatican II, 9/11 the day Israel attacked America, and the whole war on terror hoax and planned onset of World War III, and then connecting all of that to the Jews, the modern apostasy, Fatima, Russsia, world peace or the annihilation of nations… Well, that book has got to be on the top of the list of the enemy’s Index of Forbidden Books, to say the least, and therefore most disadvantageous to promote, let alone publish.


And to top it all, Synagogue Rising was written by one who is known as a hardliner with a long history with the Society of St. Pius X and who is today officially tied to the SSPX Marian Corps Resistance as national president of the League of Christ the King and editor of Oportet Christum Regnare. Is there any more certain way to get your name placed on one of the enemy’s hate lists than by supporting Bishop Williamson and the SSPX Resistance priests? All things considered, what priest in his right mind would stick his neck out by promoting such an author and book? There is only one answer: A priest who, fearing nothing or no one, possessed the moral and intellectual strength and courage of a saint!  


A priest like Father Nicholas Gruner.


So this was the book Father Gruner intended to re-publish and distribute through his Fatima Center, putting aside all self-interest, thinking only of disseminating the truth that sets men free; unfortunately, however, passing away before he could see the project to fruition. As of this writing, the Fatima Center’s Board of Directors may or may not honor Father Gruner’s wishes to see this project through. We are presently awaiting their decision.


But the book itself is really only a side issue in the present context. The more important point is that, what we were beginning to see was the real Father Gruner who would gladly give his endorsement to such books as The Mystery of Iniquity and Synagogue Rising, not even concerning himself with being branded an “anti-Semite,” which in today’s upside-down world has the power to destroy a man’s reputation and work. Father Gruner understood anti-Semitism as having nothing to do with hatred for the Jews, but rather as a very effective Jewish smear tactic designed to silence all opposition by discrediting anyone daring to expose the diabolical intrigues behind the Talmudic and Zionist war against Christ and His Church.


Here was the Fatima Priest that too few ever knew, no less the same Fatima Priest who spoke so eloquently and fervently as the world’s leading Marian expert and enthusiast. Sadly, because many never saw Father Gruner’s more militant side, a number of overly-judgmental holier-than-thou “traditionalists” bitterly attacked this wonderful apostle of Our Lady for being too reserved or too much a fence-sitter for their tastes. Reserved in his Christ-like meekness, yes, no question about it, which was to his credit. But the Fatima Priest that I knew was in no way a fence-sitter, that is, someone with a foot in both camps, playing it safe, avoiding controversy, refusing the Christian’s duty to stand up in the world as signs of contradiction. The opposite: Father Gruner had no dual-loyalties; he was committed to one side only, the side of the Mother of God and Her Divine Son. Still, some of his unscrupulous critics are determined not to let him rest in peace, but are still smearing his good name and reputation even in death. I would like to respond at least to one of their cruel and ridiculous accusations.


It was frequently asked: Was Father Gruner a Novus Ordo priest as some of his quasi-traditionalist detractors shamelessly assert? My answer: No he was not. He was a traditionalist priest. One of the finest ones God called to Holy Orders in such irreligious times.


But didn’t Father Gruner frequently visit Novus Ordo churches? He certainly did, but never in the spirit of heretical ecumenism or religious indifferentism. In doing so he imitated the apostles and Our Lord by going into enemy temples in order to preach the Gospel to non-believers. He went into the local diocesan and parish dens of iniquity not to confirm lost souls in their error nor to blaspheme God with the New Mass which he never offered, but to bring to generations of lost souls the true message of Our Lady of Fatima, which is a message to return to Her Divine Son and His One true Church, the Traditional Catholic Church.


Father Gruner was a traditionalist who preached Fatima, heaven and hell, conversion and damnation, penance and reparation, the sacred liturgy and the rosary, the brown scapular and the First Saturdays, in essence Christian revelation and true devotion to Mary, all according to the will of God and the directives of Fatima. Criticize him if you will, but if truth has any meaning it is by the fruits of this priest’s ministry that we can truly know him. In his almost 40 years of promoting Fatima, Father Gruner may well have been responsible for saving MILLIONS of souls from damnation! Perhaps he saved as many souls as his enemies have scandalized with the lies and falsehoods they spread about him, and apparently are determined to continue spreading. God has done wonderful things through this one priest’s consecrated hands – and that’s the truth!


Only those who believe themselves without sin are now casting the stones of bitter judgment at the name of Father Gruner. They hate Father Gruner because – notwithstanding their extremely thin traditional Catholic veneer – they are rash rather than self-restraining men; lacking Christian virtue, discernment and circumspection.


Beware of such weak, ignorant or false traditionalists that have become, in their pride, so extreme as to have lost the sense of truth and reality, of right and wrong, the true spirit of the Church Militant and its fight for the Faith, as too the very meaning of charity and justice. They can be known by their vicious attacks on Father Gruner, Archbishop Lefebvre, Bishop Williamson and the SSPX Resistance. Some of them have drifted so far from sanity that they have even attacked Fatima itself. They are one of the reasons many of us have come to believe that the smoke of Satan has penetrated the Traditional Movement as well as the Conciliar Church.


Please pray for Father Gruner as I am sure he will be praying for us. And be sure to pray, too, for the Fatima Center, the holy and most fruitful work of his entire priestly life, that it does not now fall into the wrong hands; the ambitious hands of the enemies of Jesus and Mary, which is not altogether unlikely, the enemy ready to seize the moment now that the Center’s “guardian angel” as it were, has been taken from us. If not avowed enemies, at least some of the very unbalanced, liberal, unmilitant and much too ambitious men that managed to surround Father Gruner in recent years, and exert somewhat of a bad influence on him, going so far as to neutralize to some degree the grace of Catholic militancy that should have been the sustenance and boldness of the soul of this modern-day saint, who gave his all to God and to the Mother of God. They were trusted friends and associates of his, or pretended to be so, but who nevertheless succeeded in watering down the Fatima Apostolate for a time, by giving bad advice and perhaps by financial pressure or by the whisperings of an unholy expedience and always wielding the lethal weapon of a false prudence.


The Apostolate under Father Gruner’s development and direction still did a tremendous work for God, just not as completely had there been less of these negative influences. The Fatima Crusader, for example, as excellent as it was, nevertheless routinely held back so much vital information that Catholics are in such desperate need of in order to really defend their Faith and their families, their freedoms and fatherland from the Judaic-Masonic onslaught, and to truly help bring about Mary’s requests at Fatima.


What concerns us now is that these negative influences are the ones most likely to seize the reins of control at the Fatima Center to further undermine the fullness of Our Lady’s message which, as Father Gruner came to understand, could not be separated from the Errors of Schismatic and Soviet Russia, and which errors themselves cannot exclude, as the liberals and many pseudo-traditionalists alike want to exclude, the two deadliest ones: Bolshevism and Zionism; Bolshevism meaning American and Western secularism (public atheism), socialism, “democracy,” servile-statism, and totalitarianism of the Jefferson / Lincoln / Wilson / FDR / Truman / Eisenhower / JFK / Johnson / Nixon / Carter / Reagan / Bush I / Clinton / Bush II / and Obama variety; and Zionism, Jewish/Israeli supremacism and anti-Christian fanaticism – both errors of which remain the two most powerful forces on the planet, especially in America, Israel and the Western nations, now driving the world deeper into apostasy which is to culminate into an apocalyptic nuclear World War and the Reign of Antichrist.


Pray dear friends, pray very fervently, that Our Lady of Fatima will not let the Fatima Center and its global outreach fall into such compromising hands. It would be a betrayal of all the good that Father Gruner spent his life doing. And it would be as horrible a loss for the cause of Christ the King and Mary our Queen, and as huge a betrayal as the recent horrible betrayal of the now Conciliar-bent Society of Saint Pius X.


We have it from reliable sources that already certain liberals have attempted a backdoor takeover of the Fatima Center, in this case coming in from the outside like a thief in the night. It should come as no surprise to us that neo-SSPX Superior General Bishop Bernard Fellay wasted no time initiating a veritable power play immediately after Father Gruner was laid to rest. Thank God he did not succeed. Heaven saw to it that the Board of Directors rejected the takeover proposal and thwarted Menzigen’s attempt to seize the Fatima world network. Smart move on the Board’s part.


Some of Fr. Gruner’s truest friends took immediate action in reaching out to the SSPX Resistance urging them to consider forging a stronger alliance with Fr. Paul Kramer, who has temporarily assumed leadership of the Canadian-based operation. Selfish motives are not behind this initiative, but only to save the Fatima Center for its intended purposes as some of us are engaged in a similar struggle to save the SSPX from the Conciliarists now in control. Father Kramer is known to be sympathetic to the Resistance. Such a joining of forces would be a big boost to both apostolates, strengthening the hand of the true defenders of the Faith and rendering a major defeat to the Synagogue of Satan. Unfortunately, Father Kramer is getting on in years and is reportedly not in the best of health. So there is indeed, again, much need for prayer.


In addition to prayer, we should also act. There is much that can be done. Write to Father Kramer, for example, and to Bishops Williamson and Faure, and to Fathers Pfeiffer, Chazal, Hewko and Voigt, urging a possible concerted intervention in the Fatima Center’s future. Let your voices be heard and your influence felt. Every true Catholic and true son of Mary must do his part in not just praying the Rosary, which is of paramount importance, but in living as apostles of Mary by actively promoting the Rosary and the full message of Fatima, honoring the Fatima Priest by keeping alive the Heavenly Queen’s Divine and most urgent Mission. Nothing will bring more joy to the Mother of Our Savior and to her most devoted apostle Father Nicholas Gruner, than to see many of their spiritual sons and daughters selflessly laboring on behalf of Her Immaculate Heart.


As for the Fatima Center, time alone will tell if it is to continue, like the living tree bearing abundant fruit that it has long been, or if it will be allowed to fall by the wayside as a dead or dying tree of no or little more use to God. Either way, God’s will be done; either way, the Fatima Priest is no longer with us to light the path; and either way, his mission must go on uninterrupted, for his mission was none other than HER mission! +


Thank you for remembering Father Nicholas Gruner in your prayers.


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This article is taken from the soon-to-be-released Summer 2015 issue of Oportet Christum Regnare (Christ Must Reign), official quarterly magazine of the League of Christ the King, USA, the Catholic Action lay auxiliary of the SSPX Marian Corps. Published 4 times a year. Subscription $29.95 per year US domestic; $75.80 to Canada; $99.80 International.   Subscribe today not to miss a single important issue. Email us for list and topical coverage of back issues. Edited by Hugh Akins (


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Grave Warnings from the pen of Father Nicholas Gruner, RIP


The nature of the Fatima events where Our Lady of Fatima appeared from May 13, 1917 to June 13, 1929, and the gravity of Our Lady’s message, set Fatima apart from other apparitions and from those phenomena which the Church refers to as “private revelations.”


God authenticated the prophetic message by working one of the most stupendous miracles ever to have taken place [the Miracle of the Sun]. He would not have done this if it were a “private revelation.” This message…is addressed to every human being, and therefore is not “private.” The message itself is of great gravity: world peace or the destruction of entire nations depend on whether or not there is obedience to Our Lady’s requests (World Enslavement or Peace: It’s Up to the Pope).


Save yourself from nuclear war – what must we do? Our Lady made these requests of everyone: “Amend your lives and ask pardon for sin;” “People must not continue to offend Our Lord as He is already too much offended;” “Do your daily duty each day [duties to altar, home and flag; the duty of confirmation which commissions us as soldiers of Christ and His Virgin Mother];” “Keep the commandments of God;” “Pray the Rosary every day:” “Wear the [Brown] Scapular of Mount Carmel always;” “Consecrate yourself to the Immaculate Heart of Mary;” “Make acts of reparation to the Immaculate Heart especially on the First Saturdays of the month;”


Our Lady also commanded in God’s name, the pope and the bishops to consecrate Russia to the Immaculate Heart of Mary. This specific request means that:


The pope, all the Catholic bishops, on one specific day, publicly and solemnly consecrate Russia specifically and clearly to the Immaculate Heart of Mary.


The pope and the bishops are duty-bound to obey Our Lady…Only when the pope and the bishops obey this command of Our Lady of Fatima will peace be given to the world.


What else should we do? … Read more by ordering Issue # 6 Summer 2015, Oportet Christum Regnare for $7.95. Or better yet, subscribe for a year at only $29.95. Subscribe today not to miss a single issue.

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St. Edmund Campion was a martyr of the English Reformation. He did many good works for Catholicism during his lifetime, including writing an article called “The Brag” to repel what the Protestants were doing at that time, which was killing Catholics and trying to eliminate the Catholic religion.


It is obvious today that the Catholic Church is at its worst point now as it ever was. There are few followers to it, just a handful.


In St Edmund Campion’s time, the Catholic Church was also at a low point. Most Catholics abjured their Faith, and those who stayed loyal were persecuted. St Edmund Campion wrote a circular letter in which he encouraged Catholics to stay true to the true Faith. The enemies dubbed the letter “The Brag” in order to discredit it. The part of “The Brag” which most applies to our lives today is the conclusion, in which St. Edmund states:


“Many innocent hands are lifted up to heaven for you daily by those English students, whose posterity shall never die, which beyond the seas, gathering virtue and sufficient knowledge for the purpose, are determined never to give you over, but either to in you heaven or to die upon your pikes. And touching our Society, be it know that we have made a league-all Jesuits in the world, whose succession and multitude much overreach all the practices of England – cheerfully to carry the cross you shall lay upon us, and never to despair your recovery, while we have a man left to enjoy your Tyburn, or to be racked up with your torments, or consumed with your prisons. The expense is reckoned, the enterprise is begun; it is of God, it cannot be withstood. So the Faith was planted; so it must be restored.


“If these my offers be refused, and my endeavors can take no place, and I, having run a thousand miles to do you good, shall be rewarded with rigor I have no more to say but to recommend your case and mine to the Almighty God, the Searcher of Hearts, Who send us His grace, to the end that we may at last be friends in heaven, when all injuries shall be forgotten.”


This Brag very well shows the dedication and spirit of missionary work, which many priests throughout the SSPX Marian-Corps exhibit today.


As mentioned in The Brag, The expense is reckoned, the enterprise is begun; it is of God, it cannot be withstood. So the Faith was planted; so it must be restored. There are important lessons we can learn from the Brag:


The expenses of our Faith, our religion are reckoned. We understand how taxing it is to carry our crosses every day. And yes, God’s work is not always easy, but does that mean we are excused from doing it? Absolutely not! God never gives us something impossible, and He gives us the strength we need to do His work. So let us take up our crosses, and strive to please God throughout our lives.


Secondly, the enterprise is begun. Yes, the enterprise of spreading the Faith is begun. It was begun very long ago, still continues today, and ever will continue! We are One, Holy, Catholic, and Apostolic! It welcomes people from all around the world to our Faith!


Thirdly, it is of God. Of course our Faith is of God! He is our Creator and Savior! Everything must be directed to Him.


Fourthly, it cannot be withstood. How could the one and only true Faith be resisted? Why would you resist a fact? Clearly, our Faith IS a fact, so why resist it? This is why it cannot be withstood.


Lastly, so the Faith was planted, so it must be restored. This perfectly describes our situation today! The Faith was planted long ago, and it still is here today, but it has gotten less and less “important” in people’s eyes. So that is why the Faith must be restored.


“The Brag” is a truly wonderful document penned by St. Edmund Campion. Let us always keep its fruits in mind, and let us live by them! And always remember that we hold the one and only true Faith! We must always live our lives in accordance to it, and everything we do must be done towards the greater glory and honor of God.


O Mary conceived without sin,

Pray for us who have recourse to thee.


O Mary conceived without sin,

Pray for us who have recourse to thee.


O Mary conceived without sin,

Pray for us who have recourse to thee.


St. Edmund Campion,

Pray for us.



We need more of these analyses because it all comes down to Catholic doctrine.  Thank you, “The Recusant”!


The SSPX’s New Doctrine

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On Sunday May 31, 2015 Fr. Joseph Pfeiffer blessed and imposed the cord and scapular upon Br. Felix, Br. Joseph, Sr. Rose, Sr. Antonia, and Sr. Agnes of Alberta, Canada.  Deo gratias!  In addition, Br. Maximilian Kolbe, Br. Benedict-Joseph Labre, Br. Francis, and Br. Anthony received the Cord of the Archconfraternity of St. Francis.  Deo gratias again!  And still even further, Justin and Rosalee received their First Holy Communion and were invested with the Brown Scapular.  Deo gratias a third time in honour of the Most Blessed Trinity!


Below are a few pictures of the ceremonies.







NOTE:  This article was originally published on February 24, 2014.  It contained errors that have been corrected in the revised version below.  Nonetheless, the errors in the original did not detract from the thesis.


Since especially after the 1988 Episcopal Consecrations, Archbishop Marcel Lefebvre held to the principle that he would not negotiate with Rome for a canonical regularization until she accepted the teachings of the pre-Vatican II Magisterium:


“I shall not accept being in the position where I was put during the dialogue.  No more.  I will place the discussion at the doctrinal level:  ‘Do you agree with the great encyclicals of all the popes who preceded you?  Do you agree with Quanta Cura of Pius IX, Immortale Dei and Libertas of Leo XIII, Pascendi Gregis of Pius X, Quas Primas of Pius XI, Humani Generis of Pius XII?  Are you in full communion with these Popes and their teachings?  Do you still accept the entire Anti-Modernist Oath?  Are you in favor of the social reign of Our Lord Jesus Christ?  If you do not accept the doctrine of your predecessors, it is useless to talk!  As long as you do not accept the correction of the Council, in consideration of the doctrine of these Popes, your predecessors, no dialogue is possible.  It is useless.’”1


After the Archbishop’s death in 1991, the Society of St. Pius X (SSPX) leadership continued to keep the same principle and fortified it during the 2006 SSPX General Chapter:


“…….the contacts made from time to time with the authorities in Rome have no other purpose than to help them embrace once again that Tradition which the Church cannot repudiate without losing her identity.  The purpose is not just to benefit the Society, nor to arrive at some merely practical impossible agreement.”2


It was not until February 2, 2012 that this principle was publicly made known to have changed.  During a sermon a St. Thomas Aquinas Seminary in Winona, Bishop Bernard Fellay said the following:


“We told them (i.e., Rome) very clearly, if you accept us as is, without change, without obliging us to accept these things (i.e., Vatican II, etc.), then we are ready.”3


So the SSPX leadership was willing to become canonically regularized as long as Rome did not expect the SSPX to change from its current position.  However, this caused an uproar within the SSPX, including the other three SSPX Bishops:


“Your Excellency, Fathers, take care!  You want to lead the Society to a point where it will no longer be able to turn back, to a profound division of no return and, if you end up to such an agreement, it will be with powerful destroying influences who will not keep it.  If up until now the bishops of the Society have protected it, it is precisely because Mgr. Lefebvre refused a practical agreement.  Since the situation has not changed substantially, since the condition prescribed by the Chapter of 2006 was by no means carried out (a doctrinal change in Rome which would permit a practical agreement), at least listen to your Founder.  It was right 25 years ago.  It is right still today.  On his behalf, we entreat you:  do not engage the Society in a purely practical agreement.”4


Bishop Fellay and the First and Second Assistants of the SSPX, Frs. Niklaus Pfluger and Alain-Marc Nely, responded to the three SSPX Bishops and questioned their acceptance of the pontificate of Pope Benedict XVI:


“Reading your letter one seriously wonders if you still believe that the visible Church with its seat in Rome is truly the Church of Our Lord Jesus Christ, a Church horribly disfigured for sure from head to foot, but a Church which nevertheless still has for its head Our Lord Jesus Christ. One has the impression that you are so scandalised that you no longer accept that that could still be true. It Benedict XVI still the legitimate pope for you?”5


This response brought about a debate within and without the SSPX as to how exactly the Conciliar Church (i.e., the new religion started at Vatican II) is related to the Catholic Church.  Is the Conciliar Church really and truly distinct from the Catholic Church or can we only speak of it in an analogical sense?  When Archbishop Lefebvre referenced the “Conciliar Church”, what did he really mean?  The debate became so heated that there were some who used this disagreement to claim that those who resisted the new position of the SSPX leadership were really Sedevacantists.  Others claimed that the “resistors” had a false understanding of ecclesiology and that this false understanding was the basis of their resistance.6  Whereas there can be legitimate debate about how we are to understand the crisis of Faith in Rome and how it has “infected” the Catholic Church, it is the purpose of this article to show that this debate need not take place.  After all, there was hardly a peep on this matter amongst the SSPX clergy prior to the leadership’s change in position.  Instead, we shall show that the principle of “no canonical agreement prior to a doctrinal resolution” (or more accurately, “no canonical agreement in union with the errors of the present teaching Magisterium prior to the doctrinal resolution of the unity in the Faith” – we shall keep to the former wording as it is the one most often used) is itself a Catholic principle due to its intimate relationship with fundamental Catholic doctrine on the unity of the Church and therefore cannot be transgressed without offending the sensus Catholicus (Catholic sense).


We look to Pope Leo XIII’s Encyclical “Satis Cognitum” to know and understand what constitutes the unity of the Catholic Church:


“But He (i.e., Jesus Christ), indeed, Who made this one Church, also gave it unity, that is, He made it such that all who are to belong to it must be united by the closest bonds, so as to form one society, one kingdom, one body…..


“Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful – ‘one Lord, one faith, one baptism’ (Eph. iv., 5).  That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith.  And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions:  ‘I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment’ (I Cor. i., 10).  Such passages certainly need no interpreter; they speak clearly enough for themselves.  Besides, all who profess Christianity allow that there can be but one faithIt is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized.”7


Pope Leo XIII continues:


“Besides Holy Writ it was absolutely necessary to insure this union of men’s minds – to effect and preserve unity of ideas – that there should be another principle.  This the wisdom of God requires:  for He could not have willed that the faith should be one if He did not provide means sufficient for the preservation of this unity; and this Holy Writ clearly sets forth as We shall presently point out.  Assuredly the infinite power of God is not bound by anything, all things obey it as so many passive instruments.  In regard to this external principle, therefore, we must inquire which one of all the means in His power Christ did actually adopt.  For this purpose it is necessary to recall in thought the institution of Christianity.”8


This “external principle” that Pope Leo XIII goes on to speak about is the Magisterium of the Church and ultimately the Pope.


Note that Pope Leo XIII states that “Faith” is “a virtue which is the first of those which unites man to God”.  Hence, unity in the Faith is of the “greatest importance and indeed of absolute necessity”.  In addition to the unity in the Faith, Pope Leo XIII states that an external principle, the Magisterium of the Church headed by the Pope, is “absolutely necessary” to insure unity in the Faith.  We may then legitimately ask, “Which principle, unity in the Faith or the Magisterium of the Church, is a more important for our salvation?”


To answer the above question, let us first look at it from the perspective of ends.  In the quote above, Pope Leo XIII implies that the Magisterium of the Church exists for the sake of insuring unity in the Faith.  The First Vatican Council implies this same doctrine when it taught that the successors of St. Peter are duty bound to teach and preserve the Catholic Faith:


“For the Holy Spirit was not promised to the successors of Peter, that by His revelation they might make known new doctrine, but that by His assistance they might inviolably keep and faithfully expound the revelation or deposit of faith delivered through the ages.”9


A thing that exists for the sake of another thing makes that thing for which it exists the superior of the two.


Secondly, let us look at it from the perspective of necessity.  St. Paul teaches, “Without faith it is impossible to please God”.10  This is because the theological virtue of faith enables us to firmly believe in Jesus Christ and all that He taught (i.e., the Deposit of Faith), and Our Lord cannot forgo our belief in Him as He is “the way, and the truth, and the life”.11  The theological virtue of faith and those doctrines of the Deposit of Faith that all must explicitly believe, then, are intrinsically necessary for our salvation.  On the other hand, the Magisterium of the Church is the means Christ “actually adopted” to preserve the unity in the Faith.  In other words, Our Lord did not need to assign St. Peter and his successors to teach and govern the Church.  He could have done this Himself until the end of the world or could have even established His angels or saints as His representatives on earth.  The Magisterium of the Church, then, is necessary for our salvation (i.e., by insuring the unity of the Faith), not by an intrinsic necessity but by Divine decree.


From the above arguments of ends and necessity, we conclude that the principle of the unity in the Faith is more important for our salvation than is the Magisterium of the Church.


Let us continue.


As is the unity in the Faith, the unity of government is a bond of the unity of the Church.  Now if the principle of the unity in the Faith is more important for our salvation than is the Magisterium of the Church, then the government of the Church by the same Magisterium cannot be a more important bond of the unity of the Church than is the unity in the Faith.  To understand this clearly, we must keep in mind that teaching authority (magisterium) takes precedence over jurisdiction (government).  We must also keep in mind that the unity of the Church is itself directed towards our salvation.  Once understood, we will see that if a pope was to teach a doctrine different than that of Christ, he would fail in his duty as head of the Magisterium of the Church in insuring unity in the Faith (and consequently the unity of the Church) and ultimately endangering our salvation.  Therefore, any attempt to impose this heretical teaching, as head of the government of the Church, by censures or penalties would be an abuse of the authority, both in teaching and government, for which it had been given him by Christ.


Now throughout the history of the Church, the Popes have generally been faithful to their office to teach and preserve the Faith.  However, we live in an age where several popes since the Second Vatican Council have taught a new doctrine, thereby posing a problem of conscience for bishops, priests, and faithful alike.  What do we do?  Well, we had and still have a model to follow, and that is the mission and memory of Archbishop Marcel Lefebvre.  Most definitely the Archbishop made mistakes on the way (e.g., signing the 1988 Protocol), but nobody would be flawless given this unprecedented Church crisis.  Nonetheless, one of the most important and definitive principles that the Archbishop left us is that there can be “no canonical agreement prior to a doctrinal resolution”.  As we’ve mentioned earlier, this principle is itself a Catholic one due to its intimate relationship with fundamental Catholic doctrine on the unity of the Church and therefore cannot be transgressed without offending the sensus Catholicus.


Let us continue.


“Canon law is the assemblage of rules or laws relating to faith, morals, and discipline, prescribed or propounded to Christians by ecclesiastical authority…..The definition shows that the object of canon law is ‘faith, morals, and discipline’; and nothing but these is its object.”12


Therefore, a thing or law which is used and directed away from its object cannot be said to faithfully address it.  St. Thomas Aquinas also states, “A law that is not just is not a law at all.”  The object of canon law must include “faith”, at least implicitly.  This would mean that any piece of legislation by the Church authorities that contravenes this object or at least does not assume it, cannot be said to be faithful to it.


Let us now sum up the key points:


The Magisterium exists to preserve the unity in the Faith.
Faith is intrinsically necessary for salvation.
The Magisterium of the Church is necessary for salvation, not by intrinsic necessity but by Divine decree.
Faith is more important for salvation than is the Magisterium of the Church.
Faith is a more important bond of the unity of the Church than is the government of the Church.
The unity of the Church is directed towards salvation.
Canon law has Faith as one of its objects and must therefore faithfully address it or at least assume it.


Given these key points, then, if the SSPX makes an agreement with Rome without first resolving the doctrinal differences, we can conclude that:


The agreement would not represent a true and authentic Catholic unity based on the Faith. This would hold true even if the Pope did not require the SSPX to change one ounce of its doctrinal position.  As a matter of fact, this would hold true even if the SSPX was not required to change its doctrinal position and the Pope commanded the SSPX to become regularized under the pretext that it concerns the unity of the Church.  The reason is because the Pope, as the external principle of the unity in the Faith, is directed towards preserving the Faith.  Any position of the Pope showing indifference or opposition towards the Faith makes his command, under the pretext that it is a matter of the unity of the Church, null and void because his command would not serve the purpose of achieving a true and authentic Catholic unity, which requires unity in the Faith.  It simply would not be true that the matter concerns the unity of the Church.


Since the unity in the Faith would not be one of the objects of the agreement, it could not therefore be called “canonical” in the sense that the Church has historically applied the term. The reality instead is that any agreement made between the SSPX and Rome not based on the unity in the Faith would be a mere contractual relationship analogous to that of a serf and his lord.


Those Traditional Catholics who oppose a canonical regularization of the SSPX are not heretical, schismatical, or disobedient. It is probably true that most of these Traditional Catholics do not consciously oppose it because of the reasons explained in this article; rather, they simply sense that the SSPX placing itself under the errors of the Church authorities would present a grave danger, by circumstance, to the Faith of its bishops, priests, and faithful.  The history since the 1988 Episcopal Consecrations definitely favours the judgement of these people in this respect.  Just look at what has happened to the several religious communities who have joined Rome – they have fallen in line with Vatican II.  The Archbishop did not have the luxury to witness the fall of these religious communities, but he predicted it!  Nevertheless, the key point is that their position can be defended from a theological standpoint and not one simply based on the present circumstances in which the Church finds herself.



Interview of Archbishop Lefebvre Given to “Fideliter” Magazine, November-December 1988.
Declaration of the 2006 SSPX General Chapter.
February 2, 2012 Sermon of Bishop Bernard Fellay, Superior General of the SSPX, at St. Thomas Aquinas Seminary in Winona, Minnesota, U.S.A.
April 7, 2012 Letter from Three Bishops to the SSPX General Council.
April 14, 2012 Letter from the SSPX General Council to Three Bishops.
Pope Leo XIII, Satis Cognitum (On the Unity of the Church), June 29, 1896, Paragraph 6, Unity in Faith. Paragraph 7, The Kind of Unity of Faith Commanded by Christ.
First Vatican Council, Chapter 4, On the Infallible Teaching of the Roman Pontiff
Hebrews 11:6.
John 14:6
Addis, William and Arnold, Thomas, A Catholic Dictionary, 1887, The Catholic Publication Society Co., New York.

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2015 05 24 – Fr. David Hewko Sermon – Pentecost Sunday – Danbury, CT

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