... moral law and of God's commandments, and forbidding membership of it to Catholics under pain of excommunication. No reasonably well-informed Catholic could possibly be in good faith were he to seek membership in the Masonic Lodge.” -Rev. Leslie Rumble, The Catholic Mind, p. 207, 1957
#Catholic
![“But no instructed Catholic can be in any doubt about this matter. He has the guidance of his Church clearly defining the unchristian and even antichristian nature of Freemasonry, unmistakably branding it as a secret society of a type utterly at variance with the requirements of both the natural moral law and of God's commandments, and forbidding membership of it to Catholics under pain of excommunication. No reasonably well-informed Catholic could possibly be in good faith were he to seek membership in the Masonic Lodge.”
[Rev. Leslie Rumble, The Catholic Mind, p. 207, May-June 1957]
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![“It is proper, and in accordance with the Divine plan, St. Paul explains, that the Mystical Body, as a living thing, should grow and increase; and this in two ways, quantitatively and, if we may so speak, qualitatively. Quantitatively, it is to grow by ever adding to itself new members from among mankind [19], and the divinely-instituted instrument of this growth is the Sacrament of Baptism by which men are incorporated into the one Mystical Body and made members of Christ. [20] Qualitatively, the Mystical Body is to grow into an ever greater conformity of its individual members to the Head, Christ, "till we all attain... to the full measure of the stature of Christ... and grow in all things into him who is the head, Christ." [21]”
[Fr. Joseph Bluett, S.J., The Ecclesiastical Review, Volume 103, #4, p. 310, October 1940]
[19] Eph. 4: 11-13 "unto the building up of the body of Christ, till we all attain to the unity of the faith... to the perfect man, to the full measure of the stature of Christ. " Westm. vers.
[20] 1 Cor. 12:13 "For in one Spirit were we all baptized into body..." Cf. also Gal 3:27; Eph. 4:6
[21] Eph. 4:14-15, West. vers.
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![“And so Our Predecessor, Benedict XIV, had just cause to write: 'We declare that a great number of those who are condemned to eternal punishment suffer that everlasting calamity because of ignorance of those mysteries of faith which must be known and believed in order to be numbered among the elect.' [3]...
We do not, however, wish to give the impression that this studied simplicity in imparting instruction does not require labor and meditation - on the contrary, it demands both more than any other kind of preaching. It is much easier to find a preacher capable of delivering an eloquent and elaborate discourse than a catechist who can impart a catechetical instruction which is praiseworthy in every detail. No matter what natural facility a person may have in ideas and language, let him always remember that he will never be able to teach Christian doctrine to children or to adults without first giving himself to very careful study and preparation. They are mistaken who think that because of inexperience and lack of training of the people the work of catechizing can be performed in a slipshod fashion. On the contrary, the less educated the hearers, the more zeal and diligence must be used to adapt the sublime truths to their untrained minds; these truths, indeed, far surpass the natural understanding of the people, yet must be known by all - the uneducated and the cultured - in order that they may arrive at eternal happiness.”
[Pope St. Pius X, Acerbo Nimis, #'s 2 & 26, April 15, 1905]
[3] Instit., 27:18.
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https://crusader.surge.sh/popes/pius_x/acerbo_nimis.html](https://cdn.bsky.app/img/feed_thumbnail/plain/did:plc:ub4s7pzk7jnihzbwvb6xbg2h/bafkreicoxgmai7q6p4rldnbn3s5iizqzkvz2apdngpivc523h2yw2h5zsi)
!["THE POSSIBILITY OF A POPE FAILING INTO THE SIN OF HERESY OR SCHISM.
Even though he is the Vicar of Christ, even though he is invested with His authority, the Pope is not a robot. God respects his liberty. He retains his personality and remains a man who is as such a sinner.[21] Despite the sublimity of his functions and the grandeur of his privileges, he is not permanently established in a state of grace. Like the rest of us, he must work out his salvation with fear and trembling (Phil. II, 12). Like you and I, he carries the treasure of his graces and his privileges in an earthen vessel (II Cor., IV, 7). All this is to say that even if he is Peter, and even if he is responsible in his function as pope, the man that he remains can, in private, fall into any sin whatsoever, not even excluding those sins which offend against the faith or against unity.
This belief in the capacity of the Pope to sin has always been admitted by the Church. Consider the Litany of the Saints. The fact that we beseech God to preserve the Apostolic Prelate in the holy faith is proof positive that, for the Church, the Pope is not preserved from defecting from the faith.
For the Pope, as for simple priests, even the gravest of sins do not force him out of the Church or in any way impede his ministry.[22] However, if he sins against the faith, he departs from the Church just like any other heretic.
If he is separated from the Mystical Body of Christ, if he is not any longer a member of this Body, it is impossible that he should be the head of this Body."
Fr. Barbara, Fortes in Fidei, Volum 3, #12
#Catholic
https://crusader.surge.sh/sif-3-12.html](https://cdn.bsky.app/img/feed_thumbnail/plain/did:plc:ub4s7pzk7jnihzbwvb6xbg2h/bafkreib5c275vsji55cu2i2dzlmm7cchzlrvmulf7jwiv5lyhri3o6vhyy)
![CONTENTS
"'89" IN THE CHURCH
MGR. LEFEBVRE AND WITNESSING TO THE FAITH
The hypothesis that he has been blinded
Has Archbishop Lefebvre been struck with blindness?
I - A strange manner of behaving
II - Puerile and unorthodox justifications
III - His hardness of heart
AN ADDRESS TO THE PRIESTS AND FRIENDS OF
THE FRATERNITY OF SAINT PIUS X
WARNING
*-----*-----*
"'89" IN THE CHURCH
It was Cardinal Joseph Suenens, Archbishop of Malines, who declared that "Vatican II was '89 [the French Revolution] in the Church." No one could have characterized the situation better. In order to understand the import of this expression, we must fully understand the nature of the Revolution of 1789. Often it happens that even those who hate this historical event understand it poorly. For them, as is the case with most people, it is seen primarily as a period of religious persecution; this is to confuse it with the Terror of 1793. The Revolution is thus seen in terms of the permanent establishment of the guillotine, the proscription of priests and nobles, the destruction of churches and the misappropriation of ecclesiastical goods.
But this is not the true nature of the Revolution, or more precisely, these are but the effects of the Revolution. The Revolution is above all and essentially a real upheaval, a total subversion. It is the destruction of the established order and its replacement by a new and different one.
Fr. Barbara, Fortes in Fidei, Volume 3, #6
crusader.surge.sh/sif-3-6.html
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![“Whenever it becomes necessary to expose statements which disguise some suspected error or danger under the veil of ambiguity, one must denounce the perverse meaning under which the error opposed to Catholic Truth is camouflaged." [Pope Pius VI, Auctorem Fidei, August 28, 1794]
https://crusader.surge.sh/heresy.html
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![“We are in a Church where everything is under attack; in a period when the principal members of the Church have realised all the desires of Freemasonry, and done it in the way the Freemasons wanted it done. In such a context, when "our faith is in danger from within the Church" (Bishop Adam, of Sion), only the Modernists and their accomplices could reproach us for bringing an accusation against the Pope.
In the absence of open declarations of heresy, how, in order to guard ourselves against him, are we to discover the wolf in sheep's clothing? By relying on the great principle given us by Jesus for the discovery of intentions: "For where thy treasure is, there is thy heart also." (Mt. VI, 21) Why is it that "our heart" (our affections, our intentions, our secret desires) is there "where our treasure is"? Because, as St. Augustine explains, "my love is the weight which draws me along, by that am I taken wherever I go".
Let us then inquire towards whom and towards what the heart of Paul VI draws him.
Certainly not towards Tradition, which he casts off so easily. Still less towards Catholics, priests and bishops who defend the faith. The whole world now knows that Paul VI has never received the international pilgrimage of faithful Catholics(26), who went to Rome for Pentecost some years in succession, and who passed a whole night in prayer beneath his windows. Everyone also knows now what difficulties he made about receiving Archbishop Lefebvre, and that he received him in the end only because of unfavourable world opinion.
On the other hand, the world unfortunately also knows how easily, how often and with what cordiality he receives schismatics, heretics, non-Christians and even the murderers of his sons, and the persecutors of our brethren...”
[Fr. Barbara, Fortes in Fidei, Volume 1, #6, ~1975]
https://crusader.surge.sh/sif-1-6.html
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![“Whoever is outside of the bosom of the Catholic Church, however praiseworthy may otherwise appear his conduct, will not enjoy eternal life and the wrath of God remains upon him because of the guilt of his crime, namely, by living separated from Jesus Christ.”
[St. Augustine, Council of Cirta, 412]
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![“On 25 October 1964, while the Second Vatican Council was still in session, I wrote a personal letter to Pope Paul VI. This letter had also been signed by more than 430 French priests. Its intention was to expose the doctrinal, liturgical and moral errors which were already starting to emerge throughout the Catholic world, under the guise of the Council's move towards "aggiornamento."
This letter, signed - let me make it absolutely clear - by over 430 priests of all ages, remained unanswered in spite of my having taken it to Rome myself, so that there could be no question of its not having been delivered to the Pope. And what is more, I know for a fact that he did receive it.
I wrote another letter on 10 November 1970. This time I took steps to make the authorities answer me by making the letter public, although it had originally been addressed to the Pope in person.
Yet again: total silence. The only answer I received was a letter from Cardinal Duval, Archbishop of Algiers and my former diocesan, begging me to put an end to what he termed "my abuse of the Holy Father."
To me, and to all my fellow Catholics who no longer understood the changes which had been imposed upon us with such callous brutality, and to which Paul VI seemed utterly indifferent, his attitude was bewildering. This is why my second letter ended with the twofold question, "Who are you? How do you plead?"
Because I am still waiting for an answer from the only person able to enlighten us, and whose duty it is to do so, I propose to try to deduce what this answer might be from the actions, words and the calculated silences of Pope Paul.”
[Fr. Barbara, Fortes in Fidei, Volume 1, #5, ~1975]
this, and the 2nd letter (bottom of page), is at https://crusader.surge.sh/sif-1-5.html](https://cdn.bsky.app/img/feed_thumbnail/plain/did:plc:ub4s7pzk7jnihzbwvb6xbg2h/bafkreie4jqc5xmxg2narmhqscwvj7zcl2lgjxka6hproqftli6laudjiom)
![“The servant, according to the Apostle, “By his own lord stands or falls.” Because of that the same Apostle says, “Who are you who judges another man’s servant?” [73] Since the Roman Pontiff has no other lord than God, then who can throw him out or trample him underfoot, no matter how much he may lose his savor? When it can be said to him, “Enfold your justification into your own heart”? [74] Nevertheless he should not mistakenly flatter himself about his power, nor rashly glory in his eminence or honor, for the less he is judged by man, the more he is judged by God. I say “less” because he can be judged by men, or rather shown to be judged, if he clearly loses his savor to heresy, [75] since he “who does not believe, is already judged.” [76] It is only in this case that it should be understood of him that, If the salt loses its savor, it is good for nothing anymore, except to be thrown out and to be trodden on by men.”
[Pope Innocent III, Sermon #4, On the Consecration of Pontiffs, 13th century]
[73] Rom. 14:4.
[74] D. 21 c. 7 (Friedberg, 1:71) which this and the previous two sentences together paraphrase. Reportedly, Pope Marcellinus (296-304) had apostatized during the savage persecution under Diocletian, and the bishops who were called upon to try him would not. They cautioned that the case rested in the pontiff’s own heart. Repenting his lapse, Marcellinus died a martyr. The account of the alleged incident is one of the Symmachian falsifications which seek to demonstrate the adage, “the first chair is judged by no one”; see Synodi Sinuessanae de Marcellino papa, PL 6: 11-20 and the Encyclopedia of the Early Church, s.v. “Marcellinus” and “Symmachus.” Nevertheless, it exemplifies the principle of papal immunity from oversight also illustrated in D. 17 ante c. 7; D. 21 cc. 4, 7; C. 9 q. 3 cc.10-18; C. 17 q. 4 c. 30; see Brian Tierney, Foundations of Conciliar Theory: The Contribution ...
you can find the rest at https://crusader.surge.sh/heresy.html
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![“In fact, unless I am grounded in faith, how can I make others firm in faith? It is certain that faith belongs especially to my office. The Lord publicly proclaimed it: “I,” he said, “have prayed for you, Peter, that your faith may not fail, and you, once being converted, must confirm your brothers.” [51] He asked, and he received, because “He was heard in all things by virtue of his reverence.” [52] For that reason the faith of the apostolic seat has never failed even during turbulent times, but has remained whole and unharmed, so that the privilege [53] of Peter continues to be unshaken. So necessary is faith for me as Pope, that, while I have God alone as the judge of my other sins, I can be judged by the church only for any sin committed against the Faith. For “he who does not believe, is already judged.” [54]”
[Pope Innocent III, Sermon #2, On the Consecration of the Supreme Pontiff, February 22, 1198]
[51] Lk. 22:32.
[52] Heb. 5:7, discussing Christ’s role as High Priest.
[53] Privilegium, “A legal enactment concerning a specific person or case and involving an exemption from common rules.” Berger, s.v. privilegium, in this case a law which applies only to Peter and his successors.
[54] Jn. 3:18. That the Pope can be judged by men as to the orthodoxy of his faith is a major topic of Sermon Four.](https://cdn.bsky.app/img/feed_thumbnail/plain/did:plc:ub4s7pzk7jnihzbwvb6xbg2h/bafkreihagibcpcpbzl6zoaqqgg55jflnyhbnhqkysairskcs76b2uhcxz4)
![“We read that the Roman Pontiff has always possessed authority to pass judgment on the heads of all the Churches (i.e., the patriarchs and bishops), but nowhere do we read that he has been the subject of judgment by others. It is true that Honorius was posthumously anathematised by the Eastern churches, but it must be borne in mind that he had been accused of heresy, the only offence which renders lawful the resistance of subordinates to their superiors, and their rejection of the latter's pernicious teachings.”
[Pope Hadrian II, 9th century]
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![“It is certain, in contradiction to the blasphemies of Luther and Calvin, that God does not impose a law that is impossible to be observed. On the other hand, it is certain, that without the assistance of grace the observance of the law is impossible; as Innocent I declared against the Pelagians when he said, “It is certain, that as we overcome by the aid of God, so without his aid we must be overcome.” [2] Pope Celestine declared the same thing. Therefore, if God gives to all men a possible law, it follows that he also gives to all men the grace necessary to observe it, whether immediately, or mediately, by means of prayer, as the Council of Trent has most clearly defined: “God does not command impossibilities; but by commanding he admonishes you both to do what you can, and to ask for that which is beyond your power, and by his help enables you to do it.’ [1] Otherwise, if God refused us both the proximate and remote grace to enable us to fulfil the law, either the law would have been given in vain, or sin would be necessary, and if necessary would be no longer sin, as we shall shortly prove at some length.”
[St. Alphonsus Liguori, The Great Means of Salvation and of Perfection, pp. 133-134, 1759]
[2] Necesse est ut, quo (Deo) auxiliante vincimus, eo non adjuvante vincamur.”—Rescr. ad Conc. Carthag.
[1] “Deus impossiblia non jubet, sed jubendo monet, et facere quod possis et petere quod non possis; et adjuvat ut possis.”— Sess. 6, cap. Il.
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![“It is unlawful for Catholics in any way to assist actively at or take part in the worship of non-Catholics (Canon 1258). Such assistance is intrinsically and gravely evil; for (a) if the worship is non-Catholic in its form (e.g., Mohammedan ablutions, the Jewish paschal meal, revivalistic ‘‘hitting the trail,’’ the right hand of fellowship, etc.), it expresses a belief in the false creed symbolized; (b) if the worship is Catholic in form, but is under the auspices of a non-Catholic body (e.g., Baptism as administered by a Protestant minister, or Mass as celebrated by a schismatical priest), it expresses either faith in a false religious body or rebellion against the true Church.”
[McHugh & Callan, Moral Theology - A Complete Course, Volume 1, #964, p. 376, 1929]
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https://archive.org/details/moraltheologycom0001unse_z3v0](https://cdn.bsky.app/img/feed_thumbnail/plain/did:plc:ub4s7pzk7jnihzbwvb6xbg2h/bafkreihmrcosemsz3eg6m24afyh72r3hws3b2unn5v54yvhklqhrubafae)
