The November/December 2014 issue of the Recusant is now available here for download.

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“Faith Imperiled by Reason”


Why We Should Leave the SSPX


In his Introduction to the English translation of the Bishop Bernard Tissier de Mallerais’ article, “Faith Imperiled by Reason: Benedict XVI’s Hermeneutics”, Dr. Peter Chojnowski writes: “This article, which compares the theology of Josef Ratzinger (Benedict XVI) to that of the traditional theology of the Church as articulated by the Popes, the Fathers, and the Doctors, is truly a comprehensive study for all those interested in the doctrinal issues now being discussed behind closed doors.

Speaking of “behind closed doors”, I have a clear memory of Michael Davies saying, about two years before his death, that we should trust the efforts of Cardinal Ratzinger because he (Michael Davies) had meetings with the Cardinal “behind closed doors”, thereby implying that he had special knowledge that the Cardinal was a friend of Tradition. Whatever Michael Davies may or may not have heard “behind closed doors”, one consequence was that he abandoned the fight for Tradition when he joined the Una Voce Conciliar structure. By working from within this Conciliar structure, Michael Davies abandoned Tradition just as he abandoned Archbishop Lefebvre because of the 1988 Consecrations. And once he became part of the Conciliar structure, his efforts for the restoration of Tradition became ineffective.
So much for meetings “behind closed doors”.
Dr. Chojnowski continues: “Since the Conciliar Church has decided to accept the personal theology of each new pope as its current interpretation of the fundamentals of the Faith, it is absolutely essential for real Catholics to understand the Modernist Revolution in its current stage.”
Dr. Chojnowski concludes his Introduction with these words: “After reading this fascinating essay, anyone who thought that “reconciliation” between Catholic Tradition and Vatican II theology is right around the corner will have to think again!”
Then follows a masterful analysis of the mindset of the current hierarchy of the Conciliar Church written by Bishop Tissier which reinforces what every Traditionalist knows: Vatican II is not only 5% bad (the SSPX claims that 95% is acceptable); Vatican II is the French Revolution within the Church.
The article then concludes by Bishop Tissier accrediting various priests for their assistance: Fr Benoit de Jorna, Fr Jean-Michel Gleize, Fr Jean-Dominique Favre, Fr Francois Knittel, Fr Renaud de Sainte-Marie, Fr Alain Lorans, Fr Dominique Bourmaud, Fr Christian Thouvenot, Fr Xavier Beauvais, Fr Gregoire Celier, Fr Pierre-Marie de Kergorlay.
Bishop Tissier penned this lengthy article five years ago, and one never hears any mention of it. Odd how quickly the article has been forgotten!
Equally odd is the resounding silence on the part of the priests who assisted the Bishop!
What happened to these learned priests? Despite their collaboration on a document that fights Modernism, they still remain within the SSPX (their leaving would have been noticed). Did the April 15, 2012 Doctrinal Declaration have anything to do with their silence? Surely they are too intelligent to fall for blind obedience. So, what is their motivation?
Why is Bishop Tissier no longer producing works of this caliber? Why is he silent?
Could it be that the “canonical solution” talked of in June 8, 2012 DICI Interview has already been signed?
Ah, but you are guessing! You are running away with an idea!
Fair enough. Look to history:
Before 1534, England was a Catholic nation until Henry VIII decided that he needed an Oath of Supremacy. It is a historical fact that all the high clergy, with the exception of Bishop John Fisher (and this exception made him St John Fisher!), rushed to take the Oath. And what did this Oath entail? It entailed the full recognition and acceptance of Henry VIII – and not of the Pope – as the official head of the Church.
As a direct consequence of the Oath, every single Catholic, however he may have felt personally, became a member of the Church of England and entered therefore into schism with the Roman Catholic Church.
Similarly, SSPX priests and adherents, however they may feel personally about the April 15, 2012 Declaration, become members of the Conciliar Church and enter therefore into rupture with the Church of All Time.
To clarify this point, it must be understood that with the Declaration, every SSPX priest must accept the official re-branded position that the SSPX now seeks a recognition/regularization with the Conciliar Church. Remember, just as every member of the Church of England was in schism with the Roman Catholic Church, every member (and adherent) of the SSPX is now in rupture with the Church of All Time.
To undo the damage done by the April 15, 2012 Declaration, the SSPX would have to publicly recant the Declaration.
Instead, what have the various high-ranking SSPX priests been saying? That the train for Rome has left, that the “Conciliar Church” notion does not exist (note that the Conciliarists themselves coined the term), that we must return to the “visible” Church, that we are in schism, etc.
Further, the Trads in the Resistance who maintain that attendance in the re-branded SSPX Masses is still acceptable because the Masses are valid are missing this critical point: Whether or not the Masses are valid (and they are) is not the point (Satanic masses are also valid if they meet the proper requirements); whether they are pleasing to God (and are salvific to your soul) is the point!
A further point to consider is that by attending the SSPX Masses, the faithful are exposed to a re-branded, liberal, Trad-ecumenical atmosphere, largely dependent on the priest’s as well as the other parishioners’ degree of Liberalism. In other words, you are surrounded by new SSPX-speak. You will no longer be told in plain English that you cannot attend the NO or the Indult Masses.
Also, what example are these Trads giving to their children? That it is ok to compromise? That it is ok to be complacent? That safety lies in numbers? While these Trads may fool themselves for a while, they will not fool their children for long (and this dissimulation will likely cause irreparable damage to the young minds).
Am I over-reacting? The Oath of Supremacy caused a reign of mass executions lasting for 150 years with the result that England emerged not only a Protestant nation, but was the catalyst for the Protestant take-over of the once-Catholic Europe.
Such was the power of one Oath.
Almost five hundred years later another “Oath” has been prepared, only this time it targets the last bastion of Tradition, and the “Oath” demands full recognition and acceptance of Vatican II theology. And the clergy, high and low, some quickly, others feigning some amount of discomfort, but most of them silently and acquiescently lead the faithful to the Conciliar Church. Is it not logical to conclude that the “canonical solution” or some equivalent “Oath” has already been signed?
Whether the “canonical solution” has been signed or not is a mute point because the facts are there for all to see: the current SSPX has broken faith with Archbishop Lefebvre. More importantly, the SSPX has broken faith with the Catholic Church of All Time.
I would like to thank Bishop Tissier and his assistants for confirming my decision to leave the SSPX.

*            *         *

The original document by Bishop Tissier can be found at:
and the English translation is at


Sr Constance (TOSF)


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We thank a gentleman who assists at Masses hosted by the Our Lady of Good Success Mission for recording this video of the sermon given by Fr. Joseph Pfeiffer on Sunday November 16, 2014 in Milton, Ontario.  An audio only version of the sermon was first posted here.


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I am happy to announce that today in Milton, Ontario Fr. Joseph Pfeiffer established the first Third Order Secular of St. Francis fraternity under the SSPX-Marian Corps.  Deo gratias!


The fraternity Director will be Fr. David Hewko.  The district that Fr. Hewko will have control over is North America.  Since this is the first fraternity within the North American district, all professed tertiaries and potential postulants are invited to have their names registered in this first fraternity register until other fraternities are set up.


Fr. Pfeiffer has appointed Tony La Rosa (Br. Anthony) as the Minister Prefect and Steve Camidge (Br. Joseph) as the Vice-Minister Prefect.


If you are interested, please contact us at

 | Posted by | Categories: T.O.S.F. |

You can directly listen to the audio by left clicking on the “Play” button.  If you prefer to download the audio file to your computer, right click the “Play” button and then left click the “Save audio as” option.

 | Posted by | Categories: Sermons |

Celebrant: Father Joseph Pfeiffer


Saturday November 15th


1st Mass:

Time: Confessions at noon, Mass at 1 pm, followed by conference

Location: Hurontario room in the Monte Carlo Inn, 7045 Edwards Blvd. Mississauga, Ontario L5T 2H8

Note: No food at this hotel


2nd Mass:

Confessions at 5:30 pm, Mass at 6 pm

Location: 21 Walters Court, St. Catharines

Note: If anyone has compact folding chairs, please bring them.



Sunday November 16th


3rd Mass:

Confessions at 7:30 am, Mass at 8 am

Location: 21 Walters Court, St. Catharines

Note: If anyone has compact folding chairs, please bring them.


4th Mass:

Time: Confessions at 11:30 am, Mass at noon

Location: Italian Canadian Club of Milton, 104 Tremaine Road, Milton, ON L9T 2W9

Note: Bring your own food.


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Within the Resistance, there have been comments to the effect that it is possible to retain one’s Faith in the Novus Ordo, and by extension, within the NSSPX and other Indult groups. The Archbishop is even quoted as supporting this concept in 1985.
While people within these groups may manifest signs of Faith, it is not objectively true to say that these groups are conducive to saving souls. Rather, God may give the Graces for these people to save their souls in spite of the Novus Ordo and the other groups.
In reality, we must consider the position of the Archbishop after the 1988 Consecrations, when he had exhausted all attempts to reconcile with the hierarchy in the Vatican who have lost Faith.
The book, Spiritual Journey, reviewed below, makes it clear that “It is, therefore, a strict duty for every priest [and layman] wanting to remain Catholic to separate himself from this Conciliar Church for as long as it does not rediscover the Tradition of the Church and of the Catholic Faith”.
The author also writes:
“This new religion is not the Catholic religion; it is sterile, incapable of sanctifying society and the family”.
Therefore, we cannot fall into accepting the convenience of attending Novus Ordo or Indult (and now NSSPX) Masses.

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Spiritual Journey is not another book on spirituality; rather, it is the Last Will & Testament of Archbishop Lefebvre addressed to the priests and seminarians of the Priestly Society of St Pius X.
The Archbishop goes straight to the heart of the matter in the Preface. He wants “…to transmit, before the progressive degradation of the priestly ideal, in all of its doctrinal purity and in all of its missionary charity, the Catholic Priesthood of Our Lord Jesus Christ, just as He conferred it on His Apostles, just as the Roman Church always transmitted it until the middle of the twentieth century” (iii). He continues: “…there appeared to me already the need, not only to confer the authentic priesthood, to teach not only the sana doctrina approved by the Church, but also to transmit the profound and unchanging spirit of the Catholic priesthood and of the Christian spirit essentially bound to the great prayer of Our Lord which His Sacrifice on the Cross expresses eternally” (iii).
Spiritual Journey is more than a pious reading; it is a call to arms for the defense of the Faith. What follows is a Thomistic treatise on Catholic spirituality with a special focus on the current apostasy within the Church specifically intended for the priests and seminarians. The Archbishop summarizes the situation: “The current Pope and bishops no longer hand down Our Lord Jesus Christ, but rather a sentimental, superficial, charismatic religiosity, through which, as a general rule, the true grace of the Holy Ghost no longer passes. This new religion is not the Catholic religion; it is sterile, incapable of sanctifying society and the family” (ix).
The Archbishop aptly labels this “religiosity” and identifies what lies behind it: “This “Conciliar Church” is imbued with the principles of 1789. These are Masonic principles with respect to religion and religions in general and with respect to civil society. Its foundation was an imposture inspired by Hell for the destruction of the Catholic religion, of its Magisterium, of its priesthood, and of the Sacrifice of Our Lord” (p 6).
The Archbishop warns his sons not to get poisoned by proximity to this “new religion”: “For as long as this Secretariat keeps the false ecumenism as its orientation and Roman ecclesiastical authorities approve it, we can affirm that they remain in open, official rupture with all the past of the Church and with its official Magisterium. It is, therefore, a strict duty for every priest wanting to remain Catholic to separate himself from this Conciliar Church for as long as it does not rediscover the Tradition of the Church and of the Catholic Faith” (p 13).
The Archbishop recognizes the grave responsibility on the part of the hierarchy and the far-reaching consequences: “This apostasy [of popes and bishops] makes its members adulterers, schismatics opposed to all Tradition, separated from the past of the Church, and thus separated from the Church of today…”
(p 54).
The Archbishop offers a sober warning: “We will never fully understand the struggle between the good and the wicked throughout history, as long as we do not see it as the personal and unyielding battle for all time between Satan and Jesus Christ” (p 37). The Archbishop then asks: “What duty befalls upon every man because of this fundamental and unyielding battle…?” And he answers: “It is the duty never to compromise, on whatever it may be, with that which is of Satan or his followers, and to enlist ourselves beneath the standard of Jesus Christ, and there to remain always and fight valiantly” (p 37).
What practical tools does the Archbishop offer to his priests? The love of Our Lord and His Mother, solid prayer life, faithfulness to Tradition and the return to Thomistic studies: “St. Thomas shines among [the Church Fathers] like a light. His Summa Theologica is a chef d’oeuvre of collaboration between faith and reason, to establish Revelation on irrefutable bases. It clearly shows that these two are of divine origin and thus cannot help but mutually confirm one another. Faith remains nevertheless the surest source of the knowledge of God and of divine things. It remains the golden rule of wisdom” (p 65).
And he adds: “The Summa can be summarized thus: to come from God, to return to God, by the means of God – such is man’s destiny” (p 65).
And, like a good father, he concludes his treatise with words from St Paul speaking to Timothy: “…keep that which is committed to thy trust, avoiding the profane novelties of words… Fight the good fight of Faith; lay hold on eternal life” (p 68).

* * *

Since the Archbishop’s death in 1991, the apostasy he had warned against has infected his own SSPX. Was he then a failure?
Was Moses a failure for not preventing the Jews from falling into apostasy?
Was St Thomas More a failure for failing to prevent England from falling into Protestantism?
Was the Archbishop wrong when he warned his priests that they will meet with obstacles and persecutions? He told them: “Some will believe and others will turn away”. And he added: “Some will persecute us, as they did Our Lord and the apostles” (p 67-68).
Was he wrong to conclude with this solemn warning? “Let us keep the Faith above all else. It is for this that Our Lord died, because He affirmed His divinity. It is for this that all the martyrs died. Let us flee from those who make us lose the Faith or diminish it” (p 68).
Spiritual Journey is the Last Will & Testament of the Archbishop; it is also his adieu to all who keep the Faith.
Work cited:
Spiritual Journey, Archbishop Marcel Lefebvre, Angelus Press, June 1991, 73 pp

* * *


Sr Constance (TOSF)


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The bulletin may be downloaded here.

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We are pleased to announce that professed members of the Third Order of St Francis will be forming a Fraternity for members of the Resistance in the Toronto Parish under the Directorship of Father David Hewko.

Information pertaining to the Third Order will be posted on this website so that people can consider whether this opportunity could be helpful to them.

Please contact me for further information at 519-363-3912.
Brother Joseph TOSF (Stephen Camidge)

Meanwhile, why should this be of interest to someone in the Resistance? Why not join a Confraternity or an SSPX Third Order? I would briefly like to address this:

The Third Order of St Francis is a secular order of the Catholic Church, with special privileges to pass on to its members. Each member (called a tertiary) shares in all the Masses, prayers and Graces earned by all of the members of the Franciscan Order throughout all of history. Noviciates (people joining on a trial basis as they learn what is involved) share in these benefits.

The Third Order differs from a Confraternity in that in most Confraternities normally multiply the merits earned by the living members. It does not reach into the past and it does not include merits earned by assisting at Masses.

The Third Order of the SSPX is a lay organization which has a history of 34 years.

As good as these organizations are (and they are), they cannot compare with the Third Order of St Francis.

Let me elaborate on what may not be obvious from what I have written. The members of the Third Order share not only the merits earned by the Third Order currently living in one location, but in all the merits of the First Order (priests), the Second Order (religious brothers) and the Third Order everywhere in the world throughout history.

So, you will ask, what do I have to do to earn these merits? What am I signing up for? We have a Constitution that tells us to live our lives following norms that any Resistance person should already be following. To that is added the requirement to recite an Office (more on the definition on an Office in a later posting). This can take as little as ten minutes per day (although there are two longer Offices available for those who want to do more). Further, one must attend a Fraternity meeting on a regular basis. We expect this to be quarterly at this time.

Why do we have to do so little to gain so much? Because the Catholic Church of All Time wants us to strive for perfection, and the Third Order can help. If the Church is prepared to be generous, why not consider this offer?

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