Monthly Archives: Kolovoz 2019

TRADCAST 025 is here

Novus Ordo Watch for your ears…

TRADCAST 025 Now Available 

TRADCAST — The Traditional Catholic Podcast

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AND TO LISTEN TO ALL EPISODES

In case you missed our initial announcement on August 21: We have published another full-length episode of our popular TRADCAST podcast program. As always, it is loaded with real traditional Catholicism, hard-hitting refutations of various errors, and razor-sharp analysis. Our content is typically challenging but is always delivered with a relieving touch of humor.

TRADCAST 025 consists of two separate segments. First we evaluate Dan Marcum’s effort to paint Francis as an “anti-liberal”, and in the process we examine the the Modernist strategy of using ambiguity and contradiction in order to spread heresy more effectively and with impunity. Then we comment on what happened when an “indult Mass” goer discovered what religion he is really a part of, and we examine the three main currents that developed in response to the revolution of Vatican II in the 1960s. We wrap up the first segment with a response to Robert Siscoe’s argument, based on an abridged quote from Cardinal Louis Billot, that the “universal peaceful acceptance” by the Church of a papal claimant is an infallible sign of his legitimacy.

The second portion of the podcast begins with a brief announcement concerning Dr. Taylor Marshall’s book Infiltration: The Plot to Destroy the Church from Within and then introduces Dr. Peter Chojnowski’s “Sister Lucy Truth” project, which is dedicated to determining scientifically whether Sr. Lucy of Fatima was replaced with an imposter around 1960. We also preview the Vatican’s upcoming Pan-Amazon Synod and expose the contradictory theology of the One Peter Five web site. We end the program by considering whether Sedevacantism really is, as is often alleged, a “dead end”.

If you are new to the program, you will find that listening to TRADCAST is like drinking from a firehose of information. As always, the podcast is interlaced with important insights, quotes from solid Catholic sources, and some much-needed humor! The total run time of TRADCAST 025 is 1 hour and 11 minutes.

You can listen free of charge by playing the YouTube video above, or you can go to our TRADCAST 025 page, where you will find all the information you need for this show, including links to all the articles, books, blog posts, etc., mentioned in the podcast, and where you will also find ways to download this episode to your computer and sign up to be notified of new episodes by email.

Here’s an idea: Why not throw a late-summer party and invite some friends, neighbors, or family members and listen to the show together and discuss it over hotdogs and burgers? Or how about hosting a virtual discussion with traditionalist or non-traditionalist friends using Google Hangouts or a similar conference tool?

If you are interested in listening to older shows, you can do so using our complete episodes list; or listen to a sermon or an apologetics/catechism class with your friends and family as well. This makes for great conversation — much more important than the usual family discussions — and will open people’s eyes about Francis and the Novus Ordo Sect! It’s one way you can do evangelization the easy way. In any case, don’t miss this TRADCAST and spread the word!

As always, TRADCAST is entirely free of charge. Listeners who would like to support this podcast with a tax-deductible donation, may do so here.

Annoy the heck out of Francis — listen to TRADCAST!

in Novus Ordo Wire     0

TRADCAST 025 (August 21, 2019)

TRADCAST 025 (21 AUG 2019)

Contents

  • Segment 1: Francis the Anti-Liberal? – ambiguity and contradiction as part of the Modernist strategy; bursting the diocesan traditional Latin Mass bubble; the revolution of Vatican II vs. the traditional Catholic teaching on the Church; is it a “dogmatic fact” that Francis is Pope? – response to Robert Siscoe
  • Segment 2: Brief announcement regarding Taylor Marshall’s book Infiltration: The Plot to Destroy the Church from Within; how you can support this podcast; Peter Chojnowski’s “Sister Lucy Truth” project: was Sr. Lucy of Fatima replaced with an imposter around 1960?; the trouble with diabolical disorientation; a preview of the Vatican’s upcoming Amazon Synod; the contradictory theology of One Peter Five; Sedevacantism – a dead end?
  • Total run time: 1 hr 11 mins

You can listen to the show by clicking the big play button in the embedded player above. Alternatively, you can choose right below from more listening/viewing options:

Alternate Show Links (Audio and Video)

Links to Items mentioned in the Show & Related Information

The Errors of Michael Davies: A Comprehensive Refutation

John Daly destroys Semi-Trad Pioneer

The Errors of Michael Davies:
A Comprehensive Refutation

MICHAEL DAVIES — AN EVALUATION
by John S. Daly

(1st ed. 1989, 2nd ed. 2015)

FREE DOWNLOAD!

One of the most prominent and influential writers of the traditionalist movement in the Vatican II Church was the English writer Michael Treharne Davies (1936-2004), shown above with then-“Cardinal” Joseph Ratzinger. No individual has written more prolifically than Davies on traditionalist issues, and probably no single layman, with the possible exception of Dietrich von Hildebrand, has enjoyed wider prominence, credibility, and trustworthiness than him. But is this respect Mr. Davies has enjoyed really well-founded? If not, what does this mean for the people who base most of their understanding of the traditionalist subject matter on the research and argumentation of this one individual?

In a devastating dossier of 584 pages entitled Michael Davies — An Evaluation, Englishman John S. Daly (web site here) thoroughly dismantles the star apologist for Archbishop Marcel Lefebvre and the Society of St. Pius X. This exhaustively-researched and well-documented book exposes and refutes the errors, fallacies, dangers, false theology, and sloppy scholarship of Michael Davies. Twenty-six years after it was first published, a new revised and expanded edition of this invaluable work was made available to the public in 2015, both in hardcopy and electronically, the latter as a free PDF download only through Novus Ordo Watch. We have advertised this outstanding work in various ways on this web site before and are happy to do so once more.

The book description provided by the author reads as follows:

Cambridge-educated translator John S. Daly puts the scholarship of the late Michael Davies under the spotlight. What emerges from systematic comparison with statements of the Magisterium and the greatest theologians must destroy Davies’s credibility in the eyes of every serious reader. “Michael Davies – An Evaluation” remains not only an unanswered indictment of Davies as a Catholic scholar, but a standing refutation of the entire ecclesiology of those who believe it possible for an orthodox Catholic to reject the doctrinal errors and reformed rites spawned by Vatican II without calling into doubt the legitimacy of recent papal claimants and the validity of the new sacraments….

(source)

There is no doubt, of course, that Davies has done considerable good and provided excellent analysis and refutation of many errors promoted by the Vatican II religion. His work as a whole is certainly responsible for opening the eyes of a great many people to the dangers and heresies of the Novus Ordo Sect (which he, alas, identified with the Catholic Church), and has (re)kindled in countless souls a love for the Holy Catholic Mass offered in the traditional Roman rite.

Daly’s exposé does not mean to detract from the good which has admittedly been accomplished by Davies over the years. However, this good must be weighed against the considerable damage he has done and harm to souls he has caused, as demonstrated throughout this work. A glass may be filled 80% with nutritious juice, but if the remaining 20% are poison, the entire glass will be contaminated, and death or serious illness will result. Pointing out that 80% of the contents were good, will not help to undo or minimize the damage of the 20%. It would also be quite irresponsible and deceptive to focus only on the healthful content and pretend the poison does not exist.

It is for this reason that we wish to assist in the distribution of Mr. Daly’s dossier — to reveal, for the good of souls, the many dangerous errors, fallacies, and problems in the research and argumentation of Michael Davies, upon whom so many, quite unjustifiedly but in good faith, have relied in their understanding of traditionalist Catholic issues over the years.

The author himself clarifies his motives for exposing Davies in the introduction to his study:

In view of Mr. Davies’s uniquely influential position in the Catholic world today, a candid examination of his writings to assess to what extent his facts, theology and reasoning can be relied upon seems to be an appropriate undertaking. That is what this Evaluation sets out to achieve by subjecting Mr. Davies’s writings to careful analysis in the light of Catholic authority.

…After several years of study and work in Catholic publishing I reached the conclusion that an Evaluation such as this was necessary in order to accomplish three main objectives:

(i) To refute the gravely erroneous positions of Mr. Davies … in which his assertions have been responsible for leading many souls astray in matters upon which salvation may quite literally depend.

(ii) To show by careful analysis that Mr. Davies is a grossly unreliable author whose statements about Catholic doctrine should never be accepted without verification from genuine Catholic authorities.

(iii) To set out in a single study the main points of disagreement among those commonly referred to as traditional Catholics, allowing both sides to state their case, and showing by rigorous demonstration in each case where the truth lies.

(John S. Daly, Michael Davies — An Evaluation, new ed. [Saint-Sauveur de Meilhan: Tradibooks, 2015], pp. XIII-XV)

Davies was a very interesting speaker, and his writing was usually quite pleasant to read. His English accent and delightful humor contributed to his affable personality. We have already conceded that much of his research and argumentation was valid and good. However, this cannot exonerate him from the many erroneous arguments he advanced and the inadequate or selective research he engaged in, often with regard to issues impacting Sedevacantism (case in point: his widely-repeated but false thesis that St. Athanasius was excommunicated by Pope Liberius, refuted here and also here).

The conclusions author John Daly reaches about Michael Davies are less than flattering:

The conclusions reached in this Evaluation are that Mr. Davies is a shameless purveyor of false doctrine, sometimes reaching actual heresy; intensely ignorant even on many elementary points of theology as well as on matters of historical fact and general Catholic knowledge; not infrequently guilty of downright dishonesty; an execrable scholar; arrogant and foolish; a source of huge scandal and, in fine, an utter disgrace to the name of Catholic. Naturally these conclusions are far from savoury. My only justification for reaching them is that they are inescapably true, and my justification for publishing them is that the good of souls demands that so great a source of danger be exposed as publicly as possible.

(Daly, Michael Davies, p. XV)

To give you a snapshot of the valuable information contained in Michael Davies — An Evaluation, we are reproducing here its table of contents:

Introduction to the New 2015 Edition

Introduction

I. Davies’s Attitude to Authority

II. Shockingly Slipshod Scholarship

III. The Vacancy of the Holy See

Appendix: Suarez on the Heretical Pope

IV. Dishonesty, Inconsistency and Arrogance

V. Which Side is Michael Davies on?

VI. Miscellaneous Doctrinal Errors

VII. The Society of St. Pius X

VIII. Davies as an Anarchist

IX. Errors of Sacramental Theology

(a) The Orders of Archbishop Lefebvre
(b) The 1968 New Rite of Ordination
(c) Validity and “Significatio Ex Adjunctis”
(d) Validity of the Novus Ordo Missæ

X. The Alleged Fall of Pope Liberius

XI. Salvation Outside the Church?

XII. Doctrinal Evolution?

XIII. Open Letter to Mr. Michael Davies

At almost 600 pages, the reader will find this work is quite comprehensive in its critique of the Lefebvrist apologist. Such a critique is necessary because we who live in these times are engaged, at least in prefigurement, in the battle of Christ vs. Antichrist, and certainly that of Pope vs. Antipope, Church vs. Counterchurch. Human respect can never get in the way of defending the truth, no matter how unpopular it might be.

To purchase a copy of this dossier on Michael Davies in paperback, you may do so directly from Mr. Daly’s web site:

If you prefer to order through Amazon.com, you may do so by clicking here.

If you would like to download for free an electronic copy of this book — fully searchable through optical character recognition — you may do so at the link below:

Download Here:
PDF Format (3.5 MB)

Michael Davies — An Evaluation
by John S. Daly
New Edition (2015)
© John S. Daly

Although this book reserves copyright, Novus Ordo Watch is distributing it with the full and explicit permission of the copyright holder, author John S. Daly.

The battle for truth is an essential part of the battle for the salvation of souls, our own as well as those of others. It is therefore imperative for people to see falsehood exposed for what it is, and to realize that Michael Davies, whom many consider a weighty authority on the pressing issues or our time, was in fact a dangerous charlatan, even if he was right on many points. People who object in principle to a critique such as the one by Mr. Daly, on the grounds that “we should not be criticizing fellow-traditionalists”, have not understood the nature and the severity of the situation we are dealing with. Motives aside, we must know who is working on the side of Christ and the Truth, and who is working for the other side.

In his second epistle to the Thessalonians, St. Paul wrote that God would permit, in the end, the “operation of error” to blind many souls because they did not love the truth:

And now you know what withholdeth, that he may be revealed in his time. For the mystery of iniquity already worketh; only that he who now holdeth, do hold, until he be taken out of the way. And then that wicked one shall be revealed whom the Lord Jesus shall kill with the spirit of his mouth; and shall destroy with the brightness of his coming, him, whose coming is according to the working of Satan, in all power, and signs, and lying wonders, and in all seduction of iniquity to them that perish; because they receive not the love of the truth, that they might be saved. Therefore God shall send them the operation of error, to believe lying: That all may be judged who have not believed the truth, but have consented to iniquity.

(2 Thess 2:6-11; underlining added.)

If you have not seen it yet, make sure you read Cardinal Edward Manning’s commentary on this passage and the great research he did on the question of the Pope, the Antichrist, and the latter times, in which we must surely now be, simply because that which 60 years ago would have been considered practically impossible, has now come to pass, and things are deteriorating quickly:

The situation in which we find ourselves today is unprecedented but not unexpected. A long-term vacancy of the Apostolic See, with no clear way out, seems to be a necessary condition enabling the rise of the Antichrist, else “he who withholdeth” — the Pope — would indeed restrain him. So, keep this in mind, whenever you hear some uninformed loudmouth tell you that “God would never permit this!”, that what God will or won’t permit is told to us in Divine Revelation, including Holy Scripture, and the matter is clear: God will not only permit but even “send”, as it were, the “operation of error”, with the precise intent that people will “believe lying” so that “all may be judged who have not believed the truth, but have consented to iniquity”.

Davies in his last years

We must remember also that while good will is necessary in this battle, it is not sufficient. The late great Fr. Frederick William Faber warned that one reason why the deception of the Antichrist would be so successful is that many “manifestly good” men would follow him and do his work, in ignorance:

We must remember that if all the manifestly good men were on one side and all the manifestly bad men on the other, there would be no danger of anyone, least of all the elect, being deceived by lying wonders. It is the good men, good once, we must hope good still, who are to do the work of Anti-Christ and so sadly to crucify the Lord afresh…. Bear in mind this feature of the last days, that this deceitfulness arises from good men being on the wrong side.

(Fr. Frederick Faber, Sermon for Pentecost Sunday, 1861; qtd. in Fr. Denis Fahey, The Mystical Body of Christ in the Modern World [text here]; underlining added.)

Besides, fallen men tend to deceive themselves, quickly ascribing good will to themselves when in fact the truth may be quite different. How often do we not tell ourselves we are only interested in the truth when in fact we are not and prefer our own self-interest before all else! (On this, see the same Fr. Faber’s excellent spiritual advice on self-deceit in Spiritual Conferences, 2nd ed. [1860], pp. 153-235.)

Jeffrey Knight’s talk on Sedevacantism and willful ignorance is also apropos here, a real eye-opener:

So, remember, ignorance alone will not get you off the hook, because much ignorance today is quite culpable. This doesn’t mean that those who are culpably ignorant are guilty of malice or ill will — no, it may simply be a case of culpable negligence. It’s time to show some fortitude, which is, after all, one of the four cardinal virtues and also a gift of the Holy Ghost: This is about the eternal destiny of your soul, for heaven’s sake! And if you have a spouse and children, it is about their souls as well. It’s time to take things seriously! Stop kidding yourself and look the facts in the eye! They do not cease to be facts just because we refuse to look.

Likewise, remember that you have nothing to lose and everything to gain: If Sedevacantism is true, it does not become false just because you refuse to look at the evidence; and if Sedevacantism were false, it would not become true just because you are looking into it. Besides, consider that Sedevacantism is entirely safe. By adhering to it, you cannot be led into heresy, nor into schism, if you are faithful to Catholic teaching. Supposing, for the sake of argument, that the position were false, where would be the danger? What could you be accused of?

The worst that could be said of you is that you were wrong about who the Pope was, or whether there was a Pope. You believed, in good faith, that there was no Pope when in fact there was one — but at least you acted consistently and in accordance with Catholic teaching, to the best of your ability and in peace with your conscience. You could be accused of having made a sincere mistake, nothing more; a mistake regarding the identity of the true Pope, as many others did before in Church history, and quite innocently (assuming, of course, that you have done your best to figure it out). This is the worst that could be said. You could not be accused of adhering to or spreading false doctrine (heresy), nor of refusing to be subject to the man you acknowledged to be the Pope (schism). That you would not submit to a man you were sincerely convinced could not possibly be Pope, cannot be laid to your charge, since a Catholic is required to refuse submission to an impostor.

God does not require us to be infallible, but He does require us to adhere to Catholic teaching at all times and in the same sense and meaning it has always had, and He requires us to accept manifest facts as true and to reject contradictions as false. Sedevacantism is the only position that can reconcile the known empirical facts with Catholic teaching. For this you cannot be faulted, even if — per impossibile — it turned out to be false.

But back to Michael Davies, the man upon whose research and argumentation so many have relied for their understanding of traditionalist issues, from the Novus Ordo Missae to Sedevacantism to the illicit episcopal consecrations of Archbishop Lefebvre.

On April 22, 1980, Davies appeared on Firing Line with Bill Buckley, Jr., debating a Novus Ordo priest and the infamous pseudo-traditionalist Malachi Martin. The video of the show is available online, and we are embedding it below as a little perk so you can experience Michael Davies at a time when he had just published the first volume of his Apologia Pro Marcel Lefebvre:

Michael Davies on Bill Buckley’s Firing Line (1980)

What’s interesting — and very telling — is that although Michael Davies lived until 2004, he never responded to John Daly’s blistering critique, which had first been published fifteen years prior. One would think that if such a powerful refutation of one’s own writings was being disseminated, that the individual targeted would do everything in his power to defend himself to retain or regain his credibility, certainly over a period of time as long as 15 years and at the request of several intellectuals (see Daly, Michael Davies, pp. IX-X). Not so with Michael Davies — even though his critic had even provided a convenient summary of his findings, issued as an open letter consisting of very specific errors he challenged Davies to address (found in the book as Chapter 13, pp. 553-584). No attempt at a rebuttal was ever made by the Lefebvrist apologist.

Davies died on September 25, 2004, and so has already received his judgment. We pray that it was a merciful one and that he repented of all his errors and sins before being summoned to appear before the Divine Judge. It is not our desire to focus so much on the person of Davies as on his errors, powerfully refuted in this work by John Daly, because these errors are still alive and well today, not least because the name of Michael Davies has been attached to them. Nevertheless we must call attention to the fact that it is not wrong, according to the Catholic position on personal polemics, to attack, besides the argument itself, also the person making it. Fr. Felix Sarda y Salvany explained this in his Vatican-endorsed book Liberalism is a Sin (1886):

This monumental dossier on Michael Davies is as explosive as it is detailed, and yet it is also eminently readable. You will find a great many arguments still heard today from people in the “recognize-and-resist” camp competently refuted by the sound reasoning and authentic Catholic sources used in this powerful critique, which most people have never seen or even heard of.

This Evaluation of Mr. Davies will prove a very valuable tool in defending the sedevacantist position and debunking one of its foremost critics. We do not think it an exaggeration to say that after these 584 pages, there is nothing left of the credibility of the celebrated Lefebvrist apologist.

The facts are in; the truth is out. Exit Michael Davies…

That Novus Ordo Paradigm: Contribution to a Dispute between Steve Skojec and Louie Verrecchio

Why didn’t they just look it up?

That Novus Ordo Paradigm: Contribution to a Dispute between Steve Skojec and Louie Verrecchio

A recent argument about sacramental validity between semi-trad bloggers Steve Skojec and Louie Verrecchio illustrates quite beautifully what the fundamental problem is in the camp of non-sedevacantist traditionalists.

Let’s examine chronologically what has happened.

On July 26, 2019, Steve Skojec, editor of the theology-free resistance propaganda blog One Peter Five, published a post entitled “The ‘Novus Ordo Paradigm’ — What It Is and Why It Matters”.

We won’t dwell much on the fact that in this article Skojec essentially describes how his religion has defected from the Gospel and is therefore worthy of anathema (cf. Gal 1:8-9) and a grave danger to Faith and morals and therefore salvation. For example, he puts forward the theologically absurd, utterly outrageous, and solemnly condemned idea that “you are the victim of a crime” if you “have access to nothing but” Mass in a liturgical rite approved by the (supposed) Supreme Pontiff. (By this he means the Novus Ordo Missae (“New Mass”) of Paul VI.)

Such an idea is gravely injurious to the traditional Roman Catholic Faith, for the Church teaches: “If anyone says that the ceremonies, vestments, and outward signs, which the Catholic Church uses in the celebration of Masses, are incentives to impiety rather than the services of piety: let him be anathema” (Council of Trent, Session 22, Canon 7; Denz. 954). And further: “Certainly the loving Mother is spotless in the Sacraments, by which she gives birth to and nourishes her children…” (Pope Pius XII, Encyclical Mystici Corporis Christi, n. 66). But then, the recognize-and-resisters rarely allow actual traditional Catholicism to interfere with their “traditional Catholic” position.

This is evident also in the rest of Skojec’s piece, where he proclaims (quite correctly, of course, but nevertheless inconsistently) that “Novusordoism and Catholicism [are] Not the Same Religion” — while at the same time insisting that Francis is the head of both of them, making him the Vicar of Christ and the Vicar of the Devil. In Resistance Land, this is what is smugly offered under the label “the gates of hell shall not prevail” — it boggles the mind!

Confecting the Eucharist outside of Mass: Skojec vs. Verrecchio

But let’s turn to the part now that triggered the public skirmish between the two bloggers. Skojec wrote:

Now let’s get this out of the way, because I can hear the objections coming: yes, offered according to the rubrics, the Novus Ordo [Mass] is valid. What does that mean? It means that the Eucharist is confected, and the bread and wine become Our Lord’s Body, Blood, Soul, and Divinity during that liturgy.

But too many people stop there.

Technically, a priest has the power to consecrate the Eucharist anywhere. It’s legally forbidden, but he can do it. He can sit at a bar, drunk, and consecrate bread and wine if he says the right words with the right intention. He could even do the same thing at a satanic Mass for the purposes of desecration.

(Steve Skojec, “The ‘Novus Ordo Paradigm’ — What It Is and Why It Matters”One Peter Five, July 26, 2019; underlining added.)

Skojec is wrong, of course, in saying that the Novus Ordo Missae is valid. It is not, but that’s not our topic now.

All the controversy is about the last paragraph in the above quote, specifically the sentence: “He can sit at a bar, drunk, and consecrate bread and wine if he says the right words with the right intention.”

Blogger Louie Verrecchio, a recognize-and-resister who believes Benedict XVI is the currently-reigning Pope, responded to Skojec, asking him to correct his position:

The grave error in question concerns the following statement:

Technically, a priest has the power to consecrate the Eucharist anywhere. It’s legally forbidden, but he can do it. He can sit at a bar, drunk, and consecrate bread and wine if he says the right words with the right intention. He could even do the same thing at a satanic Mass for the purposes of desecration.

Frankly, I was positively stunned to read this; not because of the source, but mainly since so many people that I respect – people who should know better – had given the article a big thumbs up without making any mention of this horrendous falsehood.

(Louie Verrecchio, “MAJOR CORRECTION: The ‘Novus Ordo Paradigm’”aka Catholic, July 31, 2019; italics given.)

Verrecchio then proceeds to explain why he believes Skojec is wrong. There is no need to repeat all he says here — readers interested in the full argumentation can read it by clicking on the source link given above.

The same day Verrecchio published his post challenging Skojec, the latter reacted to it on Twitter. Be sure to check out the entire thread here.

What interests us in this dispute is not so much the question of who is right — we will get to that later — but rather the way both bloggers go about documenting and defending their respective positions. Let’s have a look at that now:

  1. In his original article on the “Novus Ordo Paradigm”, Skojec did not back up his contention at all that a priest can confect the Holy Eucharist anywhere, as long as he says the right words over the right matter with the right intention. He simply asserted it.
  2. In his response to Skojec, Verrecchio appealed to the following perceived Catholic authorities: a woman professor who teaches Novus Ordo canon law; the oddball canon lawyer “Fr.” Gregorius Hesse; and Abp. Marcel Lefebvre, who was the Superior General of the Holy Ghost Fathers (at the time he said the words quoted by Verrecchio) and would later go on to found the Society of St. Pius X to resist the Vatican II Church while acknowledging its leadership as the legitimate Catholic hierarchy.
  3. In his Twitter rebuttal to Verrecchio, Skojec pointed to a sermon given by the SSPX’s then-Superior General Bp. Bernard Fellay in 2o11 and also referred his critics to that same woman canon lawyer Verrecchio himself had quoted (and whom Skojec had brought up originally).

What is noticeable in all three cases is what is noticeably absent, namely: documentation from pertinent Catholic theology books published before Vatican II. Instead, all (supposed) authorities appealed to wrote or spoke during or after Vatican II.

Thus, the million-dollar question is: Why is neither Skojec nor Verrecchio quoting from pre-Vatican II Catholic theology books on this issue?

Their failure to even attempt to do so illustrates the fundamental problem so prevalent in Resistance Land: They proclaim themselves traditional Catholics but don’t ever — or very rarely — actually bother to look up what traditional Catholic theology says. Instead they offer ideas from personal reflection, share something their favorite traditional priest or bishop has said, copy argumentation found in a pamphlet written by Michael Davies or a blog post authored by Chris Ferrara, refer to a publication of the SSPX, or rely on a perpetually-recycled quote ascribed to a saint or Pope they have never actually verified and whose meaning they have never researched (the Bellarmine resistance quote is a perfect example). They may even quote something from a book by a real theologian if they can find it easily and quickly by means of an internet search.

Ladies and gentlemen, the issues we are facing are too important for such silliness.

If we are serious about traditional Catholicism, then those of us who blog and speak about theological matters in public are going to need to do real research, and that can require real effort: It will take some money, a decent amount of time, as well as prayer and also perseverance. Sometimes you may end up spending hours reading things only to find that your question still hasn’t been answered and you need to look elsewhere. But no matter the cost, it is definitely worth it, and there is no alternative.

If we’re going to be traditional Catholics, if “preserving Catholic Tradition” is to be more than just a pretty slogan on the masthead of our newspaper or web site, then we’ll have to study and hold fast to the doctrines and principles that were actually taught and believed before all the changes took place. Otherwise, we end up with nothing more than an empty “Latin-Mass-ism” that consists in beautiful externals and pious devotions but is devoid of the actual doctrinal underpinnings of real Catholicism, as beautifully explained by Bp. Donald Sanborn in a recent sermon. It would be like putting makeup on a corpse.

So… who’s right? Skojec or Verrecchio?

Since the main focus of this blog post is the semi-trad propensity of not consulting traditional Catholic literature on matters of traditional Catholic theology, we have only done some cursory research on this issue, which is a bit complex. As far as we have been able to ascertain, the traditional Catholic position on the question of the validity of consecrating the Eucharistic species outside of Mass, simply by a validly-ordained priest pronouncing the essential words over valid matter, is that it is probably invalid and at least doubtful. In other words, the preponderance of the evidence appears to favor Verrecchio over Skojec. If we stipulate that the priest in question is drunk, the attempted sacrament is definitely invalid because intoxication inhibits the use of reason and therefore prevents a valid interior intention of doing what the Church does (and to that extent, Skojec’s premise of a priest “sit[ting] at a bar, drunk” yet “with the right intention” is a clear contradiction).

Once we leave Novus Ordo canon lawyers or popular resistance clergy aside and turn to the pre-Vatican II traditional Catholic theological literature, here is what we discover:

First of all, in order to have the sufficient intention of doing what the Church does, “the minister must always act as a serious human agent, for a fictitious intention or an action in jest would be insufficient, since the Church does not act in that way, nor does the minister wish to perform a serious rite” (Rev. Raphael De Salvo, The Dogmatic Theology on the Intention of the Minister in the Confection of the Sacraments [Washington, D.C.: Catholic University of America Press, 1949], p. 27). For this reason, explains the same author, the Protestants were wrong “when they maintained that the sacraments would be valid even if the minister should be manifestly acting out of amusement as he united the matter and the form” (p. 22).

Regarding the specific question of the validity of consecrating bread and wine outside of Mass, the sources we have consulted all say more or less the same thing, namely:

To consecrate outside the Mass would not only be a sacrilege, but probably also an attempt at invalid consecration. The priest would certainly not perform that action in the person of Christ, nor according to the intention of the Church, which is restricted to the celebration of the Mass.

(Rev. P. Charles Augustine, A Commentary on the New Code of Canon Law, vol. IV [St. Louis, MO: Herder, 1920], p. 156)

The canonist Augustine bases his opinion on the teaching of the celebrated moral theologian Fr. Dominic Prummer, who states in his Manuale Theologiae Moralis, vol. III [Freiburg: Herder, 1955], n. 176, that if an evil priest were to pronounce the words of consecration over bread at a bakery, it would be “probably invalid” (probabiliter invalida).

The canon law professor Fr. Henri Ayrinhac echoes that very same position:

…[A] priest who would deliberately decide to consecrate only one element or knowingly use insufficient matter would commit a grave sin of disobedience to the command of Christ to do what He had done; moreover, according to some theologians, his act would be invalid, because he has not the intention of doing externally what the Church does. Still less would we find that external, whatever may be the interior, intention in the case sometimes proposed as an objection, of a priest passing in front of a bakery and pronouncing the words of consecration over baskets of bread.

(Very Rev. H. A. Ayrinhac, Legislation on the Sacraments [New York, NY: Longmans, Green and Co., 1928], pp. 114-115)

This position is confirmed also by Fr. Nicholas Halligan:

Even in a case of extreme necessity it is never allowed to consecrate except within the Mass. A consecration which is not accompanied by the principal parts of the Mass is probably invalid. …To consecrate one species without the intention to consecrate the other renders the consecration doubtful.

(Rev. Nicholas Halligan, The Administration of the Sacraments [Cork: The Mercier Press, 1963], p. 106)

Finally, regarding the question of a priest being drunk when attempting to confect a sacrament, we also have a rather clear answer from an unquestionably traditional source:

…[H]e who would administer a sacrament in a drunken, or somnambulistic [=sleepwalking], or hypnotic state, would perform an action that is null, even though before the occurrence he might have had the most formal intention of doing what the Church does; for in that abnormal state he no longer acts as a rational being capable of being the representative of Christ and the Church.

(Very Rev. P. Pourrat, Theology of the Sacraments [St. Louis, MO: Herder, 1910], p. 393)

So much for Skojec’s idea that a priest could be drunk and intend to do what the Church does.

Concluding Thoughts

At this point we have a fairly clear picture of how the Catholic Church has traditionally looked upon the question of consecrating bread and wine outside of Holy Mass. We’ve consulted genuinely traditional Catholic sources by serious theological authors and not simply relied on a Bp. Fellay sermon, a blog post by a Novus Ordo canonist, or a talk by “Fr.” Hesse.

It doesn’t take a rocket scientist to see that if a traditional Catholic wants to know the answer to a theological problem, he ought to look it up in the traditional Catholic literature, i.e. in the books that were written and used before the whole Novus Ordo religion started. That’s the safe way to proceed, keeping in mind that if we do not use the right method in the search for knowledge, we run the grave risk of arriving at a flawed conclusion — and at a correct one only by accident.

Skojec is known for being rich in rhetoric but short on actual Catholic theology. Two years ago he suggested on his web site that people should be sedevacantists in practice but not in theory. In other words: Say Francis is Pope but act like he’s not. What he must have thought of as a smart Catholic idea — he called it “Practical Sedevacantism” — is really just called hypocrisy and schism in moral theology.

Verrecchio makes more of an effort to be serious about theology but his work tends to be flawed because it is still so heavily influenced by the Lefebvrite resistance propaganda the Society of St. Pius X has been spewing with great success for decades. In 2015, Verrecchio had a similar dispute with another blogger (that time with the English writer Mundabor), and there too he relied on the argumentation of his hero “Fr.” Hesse instead of turning to pre-Vatican II Catholic theology books. (We published a powerful critique of him, Mundabor, and the celebrated Hesse in this post.)

With regard to both Skojec’s One Peter Five and Verrecchio’s aka Catholic, we can say: For web sites that supposedly seek to promote, defend, and restore Catholic Tradition, it’s amazing to see just how little of it is actually found there.

By the way: As far as the validity of Paul VI’s “New Mass” goes, which Skojec affirms and Verrecchio disputes to an extent, that issue is pretty much moot, since the large majority of such “Masses” is now conducted by clerics who are themselves bereft of valid holy orders (having been ordained in the 1968 Novus Ordo rite or by a “bishop” himself ordained in such a rite); and of course it does not matter how valid the words of consecration are in themselves if they are pronounced by a mere layman.

That, at least, is what traditional Catholicism says.

 

in Novus Ordo Wire     0

The Doctrinal Value of the Pope’s Ordinary Magisterium

In view of the encyclical Humani Generis

The Doctrinal Value of the Pope’s Ordinary Magisterium

Countless people of varying theological positions and alliances proclaim themselves, and sincerely seek to be, traditional Roman Catholics. Few, however, actually consult the very sources from which genuine traditional (i.e. pre-Vatican II) Catholic teaching can be gleaned, such as this 8-volume dogmatic theology manual, preferring instead the popular literature of authors who wrote in response to the revolution of the Second Vatican Council (1962-65).

Yet it stands to reason that, if all prejudice towards any traditionalist “camp” is to be avoided, there can be no better source to dispel the theological confusion and controversies of our times than the very authorities and works on matters of Sacred Theology that were used by the Church herself before the Modernists usurped the positions of power at the very top, beginning with the election of Angelo Roncalli as “Pope” John XXIII in 1958.

A very common error in our day is the idea that papal teaching is not binding, not authoritative, unless it is proclaimed ex cathedra, in which case it is protected by infallibility due to the special assistance of the Holy Ghost. This error has its root in another mistaken notion, namely, the idea that the believer’s obligation to assent arises from the Church’s inability to err. But this is false: The obligation to assent arises from the Church’s authority as the divinely appointed teacher, even aside from matters of infallibility: “He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me” (Lk 10:16).

The question thus presents itself: What is the origin of this widespread error about the binding nature of papal teaching? Where are people getting the idea that only infallible Church dogma must be assented to? Whatever their source is, it is most certainly not a traditional Catholic theology book, that is, not one from an approved theology work published before the death of Pope Pius XII.

The following three essays, clearly written not only for theologians but also for educated laymen, are a good example of the true traditional teaching expounded at a time when no one yet knew of a “Vatican II” or “Novus Ordo” anything:

In 1950, Pope Pius XII published the landmark encyclical Humani Generis, an absolutely critical document that refuted many theological errors renascent at the time, including the idea that the ordinary teaching of the Pope is little more than an opinion one can choose to take or leave. The Pope shot this down when he stated clearly: “Nor must it be thought that what is expounded in Encyclical Letters does not of itself demand consent, since in writing such Letters the Popes do not exercise the supreme power of their Teaching Authority. For these matters are taught with the ordinary teaching authority…” (Humani Generis, n. 20).

At the Sixth Annual Convention of the Catholic Theological Society of America (CTSA) in 1951, Fr. Edmond Darvil Benard (1914-1961) gave a lecture on this very topic, the transcript of which, including an appended “digest of discussion”, we are excited to share with you today.

Fr. Benard’s presentation is entitled “The Doctrinal Value of the Ordinary Teaching of the Holy Father in View of Humani Generis” and has been made available at the web site of Boston College. It can be accessed for reading online at the following link:

“The Doctrinal Value of the Ordinary Teaching
of the Holy Father in View of Humani Generis

by Fr. Edmond D. Benard
Proceedings of the Catholic Theological Society of America
Vol. 6 (1951), pp. 78-107

The scanned PDF file can also be downloaded, simply by clicking the “Download” button at the top right in the viewer that opens when you click the link.

We hope that this essay will enlighten many souls, reminding them that traditional Catholic teaching (for example, on the Papacy) is to be sought not in the works of Michael Davies and Roberto de Mattei but, first and foremost, in the approved theological works before the Vatican II Sect came into being. Traditional Catholic doctrine can never be replaced by theological ideas proposed in our day, which often are merely custom-tailored to account for the apostasy that has taken place while at the same time carefully aiming to avoid the highly undesirable conclusion of Sedevacantism.

Our position with regard to the Vatican II apostasy, the nature of the institution that has emerged with it, and the status of the papal claimants after Pius XII’s death, must be the consequence of the pertinent Catholic doctrine taught, believed, and held by the Church before the entire mess began. Hence, consulting and trying to understand that very doctrine is of the utmost importance.

Those accepting Francis as Pope while trying to adhere to the traditional Catholic Faith should ask themselves how Francis fits into Pope Pius XII’s description of the papal office in Humani Generis: “…this sacred Office of Teacher in matters of faith and morals must be the proximate and universal criterion of truth for all theologians, since to it has been entrusted by Christ Our Lord the whole deposit of faith — Sacred Scripture and divine Tradition — to be preserved, guarded and interpreted…. (n. 18).

Thus, if it is admitted that Francis’ magisterium is not “the proximate and universal criterion of truth” for the Catholic — and it obviously isn’t –, then either traditional Catholic doctrine is false, or Francis isn’t a valid Pope.

Now which of these two alternatives is compatible with traditional Catholicism?

 

in Novus Ordo Wire     0

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que preserva de las seducciones del error” (II Tesal. II-10).

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Homunizam

homoseksualizacija društva - politička korektnost - totalitarizam - za roditelje: prevencija homoseksualnosti - svjedočanstva izlaska iz homoseksualnosti

¿Quis ut Deus? Veritas Vincit

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

¿Quis ut Deus? Stat Veritas

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

Traditional Catholic Education

A Traditional Catholic(Sedevacantist) Site.

Call Me Jorge...

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

AMOR DE LA VERDAD

que preserva de las seducciones del error” (II Tesal. II-10).

Ecclesia Militans

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

St. Gertrude the Great

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

Speray's Catholicism in a Nutshell

Apologia for Sedevacantism and Catholic Doctrine

SCATURREX

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

St. Anthony of Padua - Hammer of Heretics

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

Introibo Ad Altare Dei

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

: Quidlibet :

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

TraditionalMass.org Articles

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

TRADITIO.COM: The Traditional Roman Catholic Network

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

True Restoration

Defensor Blog ⚜️ Traditional Catholicism ⚜️ Apostolica Sedes Vacans

Homunizam

homoseksualizacija društva - politička korektnost - totalitarizam - za roditelje: prevencija homoseksualnosti - svjedočanstva izlaska iz homoseksualnosti

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