Quote:Catharine, a Virgin of Sienna, was born of pious parents. She asked for and obtained the Dominican habit, such as it is worn by the Sisters of Penance. Her abstinence was extraordinary, and her manner of living most mortified. She was once known to have fasted, without receiving anything but the Blessed Sacrament, from Ash Wednesday to Ascension Day. She had very frequent contests with the wicked spirits, who attacked her in divers ways. She suffered much from fever, and other bodily ailments. Her reputation for sanctity was so great, that there were brought to her, from all parts, persons who were sick or tormented by the devil. She, in the name of Christ, healed such as were afflicted with malady or fever, and drove the devils from the bodies of them that were possessed.

Being once at Pisa, on a Sunday, and having received the Bread of heaven, she was rapt in an ecstacy. She saw our crucified Lord approaching to her. He was encircled with a great light, and from his five Wounds there came rays, which fell upon the five corresponding parts of Catharine’s body. Being aware of the favor bestowed upon her, she besought our Lord that the stigmata might not be visible. The rays immediately changed from the color of blood into one of gold, and passed, under the form of a bright light, to the hands, feet, and heart of the Saint. So violent was the pain left by the wounds, that it seemed to her as though she must soon have died, had not God diminished it. Thus our most loving Lord added favor to favor, by permitting her to feel the smart of the wounds, and yet removing their appearance. The servant of God related what had happened to her to Raymund, her Confessor. Hence, when the devotion of the Faithful gave a representation of this miracle, they painted, on the pictures of St. Catharine, bright rays coming from the five stigmata she received.

Her learning was not acquired, but infused. Theologians proposed to her the most difficult questions of divinity, and received satisfactory answers. No one ever approached her, who did not go away a better man. She reconciled many that were at deadly enmity with one another. She visited Pope Gregory the Eleventh (who was then at Avignon), in order to bring about the reconciliation of the Florentines, who were under an interdict on account of their having formed a league against the Holy See. She told the Pontiff that there had been revealed to her the vow which he, Gregory, had made of going to Rome—a vow which was known to God alone. It was through her entreaty, that the Pope began to plan measures for taking possession of his See of Rome, which he did soon after. Such was the esteem in which she was held by Gregory, and by Urban the Sixth, his successor, that she was sent by them on several embassies. At length, after a life spent in the exercise of the sublimest virtues, and after gaining great reputation on account of her prophecies and many miracles, she passed hence to her divine Spouse, when she was about the age of three and thirty. She was canonized by Pius the Second.

Quote:“Little booklets were published on the occasion of this consecration. For the public prayers, here is what was said and repeated by the crowd:
Be an apostle like Peter and Paul; be an apostle like the patron of this parish; be an apostle like Gandhi; be an apostle like Luther; be an apostle like (Martin) Luther King; be an apostle like Helder Camara; be an apostle like Romero. Apostle like Luther, but what intention did the bishops have when they consecrated this bishop, Bp. Daneels2?”

“It is frightening…Was this bishop really consecrated? We can doubt it anyway. And if that is the intention of the consecrators, it is incomprehensible! The situation is even more serious than we thought3.”

Quote:You well know, my dear brethren, that there can be no priests without bishops. When God calls me—this will certainly not be long—from whom would these seminarians receive the sacrament of Orders? From conciliar bishops, who, due to their doubtful intentions, confer doubtful sacraments? This is not possible."

Quote:We are not of this religion. We do not accept this new religion. We are of the religion of all time, of the Catholic religion. We are not of that universal religion, as they call it today. It is no longer the Catholic religion. We are not of that liberal, modernist religion that has its worship, its priests, its faith, its catechisms, its Bible." 

Quote:Peter was born at Verona, of parents who were infected with the heresy of the Manichees; but he himself, almost from his very infancy, fought against heresies. When he was seven years old, he was one day asked by an uncle, who was a heretic, what they taught him at the school he went to? He answered, that they taught him the Symbol of the Christian Faith. His father and uncle did all they could, both by promises and threats, to shake the firmness of his faith: but all to no purpose. When old enough, he went to Bologna, in order to prosecute his studies. While there, he was called by the Holy Ghost to a life of perfection, and obeyed the call by entering into the Order of St. Dominic.

Great were his virtues as a Religious man. So careful was he to keep both body and soul from whatsoever could sully their purity, that his conscience never accused him of committing a mortal sin. He mortified his body by fasting and watching, and applied his mind to the contemplation of heavenly things. He labored incessantly for the salvation of souls, and was gifted with a special grace for refuting heretics. He was so earnest when preaching, that people used to go in crowds to hear him, and numerous were the conversions that ensued.

The ardor of his faith was such, that he wished he might die for it, and earnestly did he beg that favor from God. This death, which he foretold a short time before in one of his sermons, was inflicted on him by the heretics. While returning from Como to Milan, in the discharge of the duties of the holy Inquisition, he was attacked by a wicked assassin, who struck him twice on the head with a sword. The Symbol of faith, which he had confessed with manly courage when but a child, he now began to recite with his dying lips; and having received another wound in his side, he went to receive a Martyr’s palm in heaven, in the year of our Lord twelve hundred and fifty-two. Numerous miracles attested his sanctity, and his name was enrolled the following year by Innocent the Fourth, in the list of the Martyrs.

From The Catacombs archives: 


Some of you may recall a short article posted here on The Catacombs  in which references a study by Fr. Alvaro Calderón, assistant Rector of the SSPX La Reja Seminary in Argentina, on the [Novus Ordo] Rite of Episcopal Consecration of Pope Paul VI.

Fr. Calderon's study was published by SiSiNoNo No. 267 in November of 2014 and may be found online here.

Below is a computer translation of Fr. Calderón's 'Conclusion' to his 2014 study on Episcopal Consecration [Italicized emphasis in the original. All other emphasis mine]:

Quote:If we consider the matter, form and intention of the new rite of episcopal consecration in the context of the rite and in the circumstances of its institution, it seems to us that it is most probably valid, because it not only means what it should mean, but that most of its elements are taken from rites received by the Church (32).

But we also believe that there is no certainty of its validity (the italicized Spanish words are no hay certezade su validez), because it suffers from two major defects, which we could classify as one [canonical] and the other theological.

- Canonical defect. For this reason: above, the institution of this New Rite cannot be considered legitimate.

- Theological defect. The Novus Ordo is not the same but only similar to other rites accepted by the Church. Although certainly these rites, on the one hand, are not very precise in their concepts; and on the other hand, the differences introduced by the Novus Ordo follow tendencies of bad doctrine. All this makes theological judgment, always difficult in these matters, even more difficult.

Now, in a matter of the utmost importance for the life of the Church, as is the validity of the episcopate, it becomes necessary to have absolute certainty. Therefore, to be able to accept this rite with peace of conscience, it would be necessary not to have only the sentence of theologians, but the infallible sentence of the Magisterium.


As for the practical attitude to sustain in the face of the new episcopal consecrations, it seems to us that the one that had supported the Fraternity until now is justified:

1. The very probable validity of the rite seems to us to make it morally acceptable to occasionally attend Mass (traditional rite) celebrated by an ordained priest or bishop the Church is not to be consecrated in the new rite, or even to receive communion in it; it seems to us acceptable, in case of necessity, to receive the acquittal from them; treat them as priests and bishops and not as lay people in disguise; we find it acceptable to allow them to celebrate in our own houses. For the shadows that float over the validity of his priesthood are but shadows, and in all those activities our responsibility for the priesthood exercised is not compromised. And the remote risk of a communion or an absolution being invalidated is not so serious.

2. But the positive and objective defects that this rite suffers, which prevent one from being certain of its validity, it seems to us that - until there is a Roman sentence, for which they would have to change many things - justify and make necessary the conditional reordination of priests consecrated by new bishops and, if necessary, the conditional re-consecration of these bishops. Such uncertainties cannot be suffered at the very root of the sacraments (33).

- Father Alvaro Calderón

SSPX Newsletter of the District of Asia - December 1998

Quote:…The Fraternity uses all available means today, in light of the situation in the Church, to transmit to all priests of the Church this truth of the priesthood of Our Lord Jesus Christ, the reality of Christ, Priest and King, to communicate this to the whole Church.

This nature of the priest as mediator seems to me to be very simply illustrated in the priestly ordination ceremony.

By the anointing of the priest’s hands, by the tradition of the chalice and the paten, and by the second imposition of the hands accompanied with the power to absolve sins. Now these three rites are accomplished at the end of the ordination when the ordinands are already priests by the silent imposition of the bishop’s hands and the consecratory preface. They are already priests. Nevertheless, the Church insists, through these three secondary rites, on specifying the nature of the priest’s power.

First of all, the anointing of the hands, so beautiful, so meaningful. The priest is no longer a man like others, he is a consecrated man because he receives the anointing of his hands. Anointing the two hands of the ordinand, of the ordained, the priest [bishop] pronounces these words: “Consecrate and sanctify, O Lord, these hands by this unction and our blessing so that whatsoever they shall bless and consecrate be consecrated and made holy, in the name of the Lord.” From now on, dear candidates to the priesthood, you will work wonders, you will consecrate and sanctify. Consecrating at mass, of course, holding the chalice that will become the chalice of the Precious Blood, and holding the paten that will become the paten holding Our Lord Jesus Christ, His immolated Body. Thus, you will consecrate the Holy Eucharist, you will renew sacramentally the sacrifice of the Cross. And you will sanctify souls through your hands, through all the blessings of the Church, through baptism, and through the Holy Communion you will give.

But, dear faithful, this marvelous anointing of the priest’s hands was tampered with [truqué] by the Conciliar Church 46 years ago. Paul VI instituted other words, which say nothing of consecration or sanctification. That is why we preciously safeguard the treasure of these ordination prayers.

The second rite is the rite of presenting the young priest with the chalice and the paten, with these very clear words: “Receive the power to offer sacrifice to God.” These words you will not find in the other parts of the ordination. Nowhere. It is in this secondary rite that you will ultimately find specified what this priesthood is you are going to receive. “Receive the power to offer sacrifice to God,” and it continues, “and to celebrate masses for the living as well as for the dead, in the name of the Lord.” To celebrate masses, this is quite clear, for the living as well as for the dead.

Not only a sacrifice of praise for the living, but also the sacrifice of expiation and propitiation for the souls in purgatory, who are no longer spoken of in the Church today. Your priesthood is a priesthood having effects for eternity, not only on earth but in Heaven for admitting in souls, and in purgatory for the deliverance of souls.

Archbishop Lefebvre would tell us: “The priest is a man of eternity, who lives not only in time, but whose priesthood has eternal effects.”

But this prayer, once again, was tampered with by the Conciliar Church—the new ordination rite where the bishop presents the chalice and the paten, with the wine and the host, yes, simply saying: “Receive the gifts of the faithful, to offer them to God.” So, what does that mean? You are receiving the gifts of the faithful to offer them to God? Is that all? We are not receiving the gifts of the faithful, we are receiving the gift of God, which is Our Lord Jesus Christ sacrificed on the Cross, to offer Him anew to God the Father. This is the truth! Obviously, we cannot accept this new, tampered with ordination rite, which casts doubts on the validity of numerous ordinations [done] according to the new rite.

And finally, the third beautiful rite—secondary, it is true, but still so important—the power to absolve sins. The priest [bishop] says to the ordinand, as he spreads open his chasuble to signify he shall thenceforth be able to exercise his priesthood and all of his priestly functions: “Receive the Holy Ghost, whose sins thou shalt forgive, they are forgiven them; and whose sins thou shalt retain, they are retained.” These beautiful words of Our Lord to the Apostles on Easter, on Easter evening, what could be more beautiful? To express this power, which the young priests have already received by the silent imposition of hands and the preface, this is true, but expressing it in an explicit manner, that the priest has the power to forgive sins. You will say but only God can forgive sins. Exactly—the priest is the instrument of God, Our Lord Jesus Christ, for the forgiveness of sins.

But, dear faithful, this prayer, this rite of transmitting the power to forgive sins, was simply suppressed in the new rite of ordination. It is no longer mentioned. So this new rite of ordination is not Catholic. And so we shall continue, of course, to faithfully transmit the real and valid priesthood through the traditional rite of priestly ordination.

Source [Disclaimer: A sedevacantist site's translation of the Bishop's sermon was used rather than a computer translation, trusting in the integrity of the editor who notes he made a 'careful' translation. However, a computer translation can be found here for comparison. Emphasis mine.]