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| The Recusant - Fr. Robinson: It’s All Valid, Trust Us! |
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Posted by: Stone - 08-25-2025, 10:10 AM - Forum: The New-Conciliar SSPX
- No Replies
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The following is taken from pages 10-17 of the Autumn 2025 issue of The Recusant [slightly adapted and reformatted]:
Fr. Robinson: It’s All Valid, Trust Us!
Fr. Paul Robinson and his obsequious sidekick are being wheeled-out again…!
Yes that title is an exaggeration. But only a slight one. Like his previous podcast videos, this was a penance to watch, and not just because there are YouTube adverts every few minutes! In this “SSPX Podcast” video, released in July 2025, we are told in the introduction that: “Fr. Paul Robinson responds to objections surrounding the Society of St. Pius X’s decision not to conditionally ordain every priest ordained in the Novus Ordo rite who joins the Society. Why doesn’t the SSPX re-ordain across the board?”
This is already misleading the audience. The real question ought to be why the SSPX has so radically changed its approach to this question: conditional ordination is now the exception whereas it used to be the rule. The real question which needs looking into, then, is what has changed. Why is the SSPX now so reluctant to conditionally ordain Novus Ordo priests?
Fr. Robinson begins by telling his listeners that: “We do believe that the new rites are valid. … And then secondly, we believe that you need to have serious grounds before repeating a non-repeatable sacrament,” which, he says, means, “you have to have a positive doubt.” This is, of course: a straw man. Nobody is claiming that conditional ordinations should be done without a good reason. The issue then is whether there are serious grounds, whether there is a positive doubt and if so, what it might look like. Incredibly, this question is not actually addressed in the entire hour-long video.
“Case by case”
Archbishop Lefebvre, Fr. Robinson admits, wanted to go case-by-case and he claims that that is what the SSPX does today. But the more he says, the more it becomes clear that what the Archbishop meant by “case by case” and what the SSPX does today are quite different. What the SSPX does today, it seems, is to look at the actual ceremony in which the priest was ordained by watching a video of it. That, according to what Fr. Robinson says, is what the present-day SSPX calls looking at an ordination “case by case.”
Quote:“So, you know, when we have a new priest who comes to us, we typically receive the ordination video and then I send that on to [US District Superior] Fr. Fullerton and Bishop Fellay and they make the judgement, they assess what they think.”
He then adds that “The last thing anyone wants us to do is to change our principles” which he says haven’t changed “for the last fifty years” - (God forbid that that should ever happen!) - adding that those who don’t like it are taking a sedevacantist line, before going on to discuss “the nine” sedevacantist priests in 1983 as though that is what this is really all about.
Andrew then raises as an objection the claim that “Archbishop Lefebvre always conditionally re-ordained any priest ordained in the new rite who came to him: another straw man! To this, Fr. Robinson replies: “This is an easy objection to answer because it’s just not true.” You write your own objections and then you find them easy to answer? Fancy that! It is true that the Archbishop, when looking at Novus Ordo priests case-by-case did sometimes come across one whose ordination gave no real grounds for doubt. This is largely because the new rite of priestly ordination, at least in Latin, is so similar to the Traditional Rite (the only difference being “ut” - a word whose absence does not obscure what is taking place) and because in the 1970s and 80s many Novus Ordo ordinations were still being done by men who had become bishops before the changes to the rite of episcopal consecration in 1968.
This was the case with Fr. Glover, one of the examples brought up by Fr. Robinson (the other being a Fr. Stark, presumably an American?). Fr. Glover was an Oratorian ordained in the new rite of [ordination] in Latin, by a bishop consecrated in the Traditional Rite before 1968. A doctor of canon law and member of the Roman Rota, he was a larger than life character whom plenty of people in England still remember.
The same is true of the late Fr. Gregory Hesse who was ordained in the new rite of priestly ordination in 1981 by Archbishop Sabattini, who himself had been consecrated as a bishop before the changes. And there were others too in those days; but clearly, as time progressed, such cases would become less likely. Archbishop Lefebvre himself as good as said that the situation surrounding doubtful conciliar sacraments was becoming worse. What he would have said in 2025, fully fifty-seven years after the changes to the rite of episcopal consecration, is anyone’s guess, but something tells me he wouldn’t be more favourably inclined towards it!
“Invalid” or “Doubtful”…?
Andrew brings up the 1988 letter from Archbishop Lefebvre to a Mr. Wilson, reproduced in these pages a few years ago (Recusant 50, p.16). We will quote it again, not only because Fr. Robinson was unable to deal with it properly, but also because it speaks for itself in all its simplicity. It reads:
Quote:“Very dear Mr. Wilson, thank you very much for your kind letter. I agree with your desire to re-ordain conditionally these priests, and I have done this reordination many times. All sacraments from the modernists bishops or priests are doubtful now. The changes are increasing and their intentions are no more [i.e. no longer] Catholic. We are in the time of great apostasy. […]”
This letter is so clear and straightforward that it ought not to surprise us that Fr. Robinson struggles to deal with it properly at all. In the end, he simply comments:
Quote:“This letter does not prove that Archbishop Lefebvre decided that he was going to universally conditionally ordain all [Novus Ordo] priests.”
Well no, but it does, at the very least, show that his position, and that of the SSPX, was that the “rule” was to conditionally ordain and the “exception,” those who did not require conditional ordination, were a small and ever-shrinking minority. By contrast, the SSPX of today appear to have exactly the opposite approach: to assume that the ordination is valid unless they happen to become aware of an obvious defect in the actual ceremony of priestly ordination itself. At one point Fr. Robinson even admits that:
Quote:“He [i.e. Lefebvre] did consider the new rites doubtful. Not invalid, but doubtful.”
But then, not long after, he confuses the issue by saying:
Quote:“Like, even in that letter, Archbishop Lefebvre says they’re doubtful. So if they’re doubtful, that means some of them are valid, right?”
Like, no, that’s not what it means. “Doubtful” means that although we can’t be sure, there’s a real possibility that it didn’t happen, so the sacrament (or in this case, the priest) must be avoided, and that the way to fix it is for the sacrament (in this case, the ordination) to be done again conditionally, so that one can be certain. Even if, for argument’s sake, some of those “doubtful” holy orders are in fact valid, as Fr. Robinson says, what use is that if you can’t know which ones? But this seems to be lost on Fr. Robinson: his approach throughout the entire interview is to talk terms of: “whether it’s valid or invalid” - which misses the point.
A doubtful sacrament might be valid, yes, but “might be” isn’t enough because when it comes to sacraments one must always take the pars tutior - play it safe, in other words. After the Wilson letter, Andrew brings up an extract from a sermon by the late Bishop Tissier de Mallerais which also ends up being dismissed far too flippantly and unconvincingly by Fr. Robinson. In a sermon given at the 2016 ordinations in Écône, Bishop Tissier said:
Quote:“We cannot, of course, accept this new sabotaged rite of ordination which poses doubts about the validity of many ordinations according to the new rite. … So this new rite of ordination is not Catholic. And so we will of course continue faithfully transmitting the real and valid priesthood – made valid by the traditional rite of ordination.”
Take note: Bishop Tissier clearly says that “many” of these new priests are doubtful. This is, as noted above, in contrast to the new SSPX policy. Fr. Robinson, however, merely remarks:
Quote:“He’s not saying ‘We think its invalid’. … So he’s not really saying anything different here from Archbishop Lefebvre and the position of the SSPX. … Again, this is not the position of the SSPX, that the new rite is invalid.”
Notice the dishonesty, the changing of terms. “That the new rite is invalid”? It doesn’t have to be invalid, it only has to be doubtful! Fr. Robinson continues:
Quote:“If people want to find quotations that will establish that sort of position, they have to find a quote that says the new rites are intrinsically invalid or all the ordinations in the new rites are invalid.”
Nonsense! Firstly, nobody is saying that, at least in our corner. Secondly, it only has to be doubtful, not invalid. In fact, to be alarmed at the SSPX’s new approach one doesn’t even have to regard all new rite ordinations as are doubtful, merely a sufficient number of them and on sufficiently diverse grounds (not just when wacky things happen during the actual ceremony itself) to begin to see conditional ordination as necessary.
“Investigation” means watching a video!
With this in mind, it is concerning to note that during this entire hour-long video the question of the new rite of episcopal consecration is never raised, never even acknowledged, never once even given a passing nod. And yet it ought to be central to the discussion, since only a bishop can ordain a priest and therefore a doubtful bishop can only ordain priests at best only doubtfully.
What other grounds for doubt might there be far beyond what happened on the day during the ceremony itself? Well, for instance: who was the bishop? If he was a man given to telling people that he didn’t believe in mediaeval superstitions, that no magic takes place, it’s all just a community leadership rite of passage (Novus Ordo bishops have been known to say such things!), then might that not affect his intention? What exactly does such a man think he is doing? What if his intention is above suspicion, but he was himself made a bishop using the 1968 new rite of episcopal consecration? Does not the very fact of the new rite of episcopal consecration being substantially different from the Traditional one (the Catholic one!) itself raise questions of its own? How about the priest - were his baptism and confirmation valid?
What about those public cases in recent years where a Novus Ordo priest discovered that his own baptism as a baby had been performed using a do-it-yourself, made-up formula of words? Even modern Rome ordered it to be done again, meaning that the ordination had to be done again too, because priestly ordination is invalid if the candidate is unbaptised. We could go on. But none of these things are even acknowledged, much less discussed by Fr. Robinson and Andrew. Why is that? It is as though they haven’t considered that when it comes to Novus Ordo ordinations there are some issues which aren’t visible on a video of the ceremony. Or perhaps they don’t want us to be aware of that. Fr. Robinson even admits at one point that the SSPX conditionally ordains far fewer ex–Novus Ordo priests today than used to be the case.
His facile justification for this is that in the old days, priests didn’t used to possess a video of their own ordination. Consider the implications: wouldn’t that mean that the SSPX (including Archbishop Lefebvre) conditionally ordained far too many men who ought never to have had it done? And that their only justification for doing so was that, not being able to see a video of the ceremony, they couldn’t be certain that the conciliar ritual had been followed correctly, and nothing more? Later on in the video, Fr. Robinson condemns this approach as “not safe.” As though to underline the fact that watching a video of the ceremony is the only “investigation” being done by today’s SSPX, Fr. Robinson offers Andrew this reflection:
Quote:“If you watch the video of the ordination and you see nothing wrong, then you shouldn’t conditionally ordain. And sometimes I say to people: if you came to me and said, ‘Please re-baptise me, I was baptised in the new rite,’ and you give me a video of your baptism and I look at it and I was like, there’s nothing wrong, then it would obviously be wrong for me to re-baptise you.”
Who can spot the fallacy here? The person performing the baptism does not himself need to have been baptised. Of course, it is fitting for a priest to do it, but it isn’t necessary as such. The sacrament of baptism can be performed validly by a anyone, a Muslim, a Jew or an atheist can do it, as Fr. Robinson himself says later in the video. The sacrament of Holy Orders, on the other hand, requires a bishop who in turn must himself have been validly ordained and consecrated by another real bishop, and so on, which is why the new rite of Episcopal Consecration will always be central to questions of doubtful sacraments. It should trouble everyone a great deal that the modern SSPX’s official spokesman on this question cannot see that obvious distinction, or alternately, that he should be deliberately seeking to hide it from his audience.
Anyone Who Disagrees With Me Is A Sedevacantist!
All of the above is in the first half of the video. The second half includes a lot of talk about other things, such as whether Archbishop Lefebvre was a sedevacantist, Traditional Catholics falling prey to bitterness and hatred and a discussion about Archbishop Thuc and the history of Palmar de Troya. Just how relevant this is in a video entitled: “Why the SSPX Doesn’t Always Conditionally Ordain” is unclear. The fairly obvious explanation is that this is just more guilt-by-association and “what-aboutism” - the same sort of dishonest ploy to which we have seen Fr. Robinson so often resort in his past discussion of “realist science,” in other words.
The attempt has worked on some, it seems. “Very grateful for you all addressing this.” reads one YouTube comment,
Quote:“Seems the gnostic tendency is creeping from the Sedevacanist [sic] to deny the reality of things and thus a continued doubt and uncertainty arises.”
Not everyone has been fooled, however. Another comment reads:
Quote:“Misleading title. It should say, ‘Why the SSPX Rarely Conditionally Ordains after Nearly Reconciling with Rome in 2012’ ”
And another asks:
Quote:“Would the SSPX have Traditional SSPX friendly Novus Ordo Bishops consecrate new Bishops for the SSPX?”
That is almost certainly what is really going on here. The answer, by the way, is surely a resounding “yes” hence the need for the sort of propaganda contained in this video: they are preparing everyone for the day when the SSPX asks permission for new bishops and modernist Rome insists on their own candidates, their own consecrators, if not their own rites.
Doctrine > Validity
There is one final thing which is troubling about this video, and here let us end on a familiar (in these pages at least!) note: validity is one thing, doctrine is another. Yes, validity matters, but doctrine matters more. Priests who come out of the Novus Ordo are often very badly formed. But don’t worry, the SSPX has a programme for their formation, which in the USA is run by…? Yes, Fr. Paul Robinson! That little admission is buried near the start of the interview: blink and you’ll miss it! So at the SSPX in America there will no doubt be ex–Novus Ordo priests not only saying the Traditional Mass with doubtful orders, but also telling people that the earth is billions of years old, that Genesis was “written for a primitive people,” that you should just go ahead and get the latest vaccine, that you must avoid conspiracy theories and be a good little obedient citizen of the New World Order... and more besides.
Lest anyone doubt that valid holy orders is not enough, consider the fact that priests such as Fr. Robinson have holy orders which are beyond any doubt valid, and yet look at the result. The spirit of the New SSPX, so different from what it used to be pervades this entire video. There is a lot of talk, for instance, about how Bishop Fellay, Fr. Fullerton, the SSPX superiors in general have “the grace of state” to decide things - a seriously flawed argument which will be familiar to anyone who lived through the 2012 SSPX crisis. The faithful are told “you’re not trained in this” and that instead of concerning themselves, they “should just pursue peace of soul” – yes, those are exact quotes.
Quote:“It’s just not the position of the faithful to tell us what to do in that case. Because we’re the ones who have to be responsible for that, just as we have to be responsible for what we say in the confessional of what we say from the pulpit and how we guide the faithful. So it’s just, I guess, one of the purposes here is to say: this is our position and you can agree with it or not agree with it but that’s what it is. So if you come to our chapels, it’s just expected that you’re going to accept the priests that we have say public Mass and trust that we’re making good decisions.”
I agree with Fr. Robinson here, although not in a way with which he would be happy. He is right in that you do need to decide whether or not you trust the SSPX as an institution, and that if the answer is “no” then you should stop going there. This interview is yet one more serious piece of evidence (the “x+1”) for why one cannot trust them and why one ought no longer to go there. As he says, if you can’t trust them on the question of Novus Ordo Holy Orders (or evolutionary cosmology, covid vaccines, and so much more besides…), how far can you really trust their advice in the confessional, their sermons, their guidance on retreats, etc? It is a long
established fact, to take just one example, that in America, in Germany and elsewhere, their advice to newly-weds is to avoid having too many children, “It’s not a race!” and so forth. For once Fr. Robinson is quite right: you can’t just pick and choose, you either trust the SSPX or you don’t. As he himself comments,
Quote:“I do understand there’s a lack of trust today. The Church has lost credibility, priests have lost credibility…”
Although spoken about the conciliar church (of course, he himself never actually uses that term because, like the institution which he represents, it is a distinction which he doesn’t recognise), these words apply to the modern SSPX. What he and others ought to be asking is why the SSPX has lost credibility, how that has happened and what the implications might be. Indeed, ironically, if there is one thing which represents in stark relief the difference between the SSPX before and after its Rome-friendly makeover, it is this attitude. The old SSPX used to tell the faithful: You need to read, to study, don’t just take our word for it, read this book, look at this interview, do your homework, see for yourselves!
By contrast, the new SSPX tells them: Who do you think you are? You’re just a layman! Go back to sleep! Leave this to us, we’re the experts, you wouldn’t understand, don’t worry you’re pretty little head about it! Let us close with a comment from Andrew which we think sums it up nicely.
Quote:“You have to trust. There’s something to be said for just accepting that sometimes things are OK. … Sometimes we just have to be able to trust that Christ is watching over the Church still.”
Alright then - *yawn* - I must have just imagined the crisis in the Church, the worst crisis in human history which is still getting worse every day. Goodnight everyone!
Further Reading:
General:
Novus Ordo Bishops - Two Opposing Views:
Novus Ordo Holy Orders: Are they Doubtful and Why?
“All agree that the Sacraments of the New Law, as sensible signs which produce invisible grace, must both signify the grace which they produce and produce the grace which they signify. Now the effects which must be produced and hence also signified by Sacred Ordination to the Diaconate, the Priesthood, and the Episcopacy, namely power and grace, in all the rites of various times and places in the universal Church, are found to be sufficiently signified by the imposition of hands and the words which determine it. […]
Wherefore, after invoking the divine light, We of Our Apostolic Authority and from certain knowledge declare, and as far as may be necessary decree and provide: that the matter, and the only matter, of the Sacred Orders of the Diaconate, the Priesthood, and the Episcopacy is the imposition of hands; and that the form, and the only form, is the words which determine the application of this matter, which univocally signify the sacramental effects – namely the power of Order and the grace of the Holy Spirit – and which are accepted and used by the Church in that sense. ”
- Pius XII, Sacramentum Ordinis, 1947
“But the words which until recently were commonly held by Anglicans to constitute the proper form of priestly ordination namely, “Receive the Holy Ghost,” certainly do not in the least definitely express the sacred Order of Priesthood (sacerdotium) or its grace and power … This form had, indeed, afterwards added to it the words “for the office and work of a priest,” etc.; but this rather shows that the Anglicans themselves perceived that the first form was defective and inadequate.”
- Leo XIII, Apostolicae Curae, 1896
We all learn in catechism that a sacrament is “an outward sign of inward grace” but what does that mean in practice? It means that the entire ceremony and in particular the essential form - the words which make the sacrament happen and without which no sacrament can take place - must signify outwardly what is invisibly taking place. The form: “I baptise you in the name of the Father and of the Son and of the Holy Ghost” clearly signifies that a baptism is taking place. On hearing those words, an ignorant pagan, stumbling into a church half-way through a strange ceremony, could, in theory, understand that a baptism is taking place.
The same is true of the sacrament of Holy Orders. The words can be expected to describe, or represent outwardly, what is inwardly taking place in that sacrament. So what, precisely, is taking place at the consecration of a bishop? The priest is being given the episcopacy, that is, the fullness of the priesthood. He may or may not be going to “govern” - that would signify his being appointed to a diocese and given ordinary jurisdiction - but even if he is an auxiliary bishop and has no jurisdiction, he will still exercise the fullness of the ministry of a priest.
A sacramental form is valid because the words clearly signify what is taking place; therefore, to the extent that they fail to signify it, its validity is put in doubt. That is why the Church decided (and Leo XIII repeated the decision) that Anglican holy orders are invalid. The essential form used by the Anglicans for a hundred years had said only “Receive the Holy Ghost” which is a true but inadequate description of what is happening at an ordination: it doesn’t sufficiently signify what is taking place because there is no mention of the priesthood.
Essential Form of Priestly Ordination:
What does this signify? In both cases, a man is being given “the dignity of the priesthood,” an “office which comes from” God and is the next one down from that of a bishop.
Essential Form of Episcopal Consecration:
What does this signify? In the traditional form a “priest” being given “the fullness of thy ministry” which is the definition of a bishop. In the Novus Ordo form a “candidate” is being given “power” which is “the governing spirit” given to the apostles. Is that the same as the fullness of the priesthood, i.e. the episcopacy, or might it conceivably be something distinct?
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| Not Just for Medieval Monks: Wisdom for Us All from the Rule of St. Benedict |
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Posted by: Stone - 08-24-2025, 10:03 AM - Forum: Resources Online
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Not Just for Medieval Monks: Wisdom for Us All from the Rule of St. Benedict
Lessons on money, prayer, and silence from one of the founding documents of Western Civilization
Robert Keim from his Substack Via Medievalis | Aug 24, 2025
We are going to establish a school for the service of the Lord. In founding it we hope to introduce nothing harsh or burdensome. —Prologue to the Rule of St. Benedict
It is, in fact, unsurprising that the Rule of St. Benedict should be a masterpiece of wisdom and spiritual counsel for ordinary laymen: it was written for ordinary laymen. In composing his Rule and forming his monastic communities, St. Benedict was not establishing a clerical institution, nor did he assume that his monks would be occupied with clerical duties. Indeed, one scholar affirmed that his Rule “is somewhat distrustful of priests,” and I must admit that Chapter 60 does give this impression:
Quote:If anyone of the priestly order should ask to be received into the monastery, permission shall not be granted him too readily. If he is quite persistent in his request, let him know that he will have to observe the whole discipline of the Rule, and that nothing will be relaxed for him….
It shall be granted him, however, to stand next after the Abbot and to give blessings or offer Mass, but only by order of the Abbot. Without such order let him not presume to do anything….
If any clerics … wish to join the monastery, let them be placed in a middle rank, and only if they promise observance of the Rule and their own stability.
Benedict’s project was not so much clerical as evangelical: he sought to create a structure in which laymen of all conditions could conform their lives to the ideals of the Gospel. In the prologue to the Rule he makes it clear that his words were written for—well, for you.
Quote:To you, therefore, my words are now addressed, whoever you may be, who are renouncing your own will to do battle under the Lord Christ, the true King.
We need not lament the fact that the Benedictines developed into a clerical order; the marriage of monastic and priestly labors has been a happy one. And we should rejoice that many monks have attained extraordinary sanctity and embraced mortifications that make worldly people like me break out in a cold sweat and start searching frantically for excuses. However, it is right to be dismayed if Benedictine life is perceived as utterly remote from the attitudes and practices of ordinary lay Christians. The Rule, as the old Catholic Encyclopedia points out, “is meant for every class of mind and every degree of learning.” It is not a manual of deathly penance and lofty mysticism for people on the verge of sainthood; rather, “it organizes and directs a complete life which is adapted for simple folk and for sinners.” Benedict himself had characteristically modest expectations, expressed as usual in the language of a kindly father (the italics are mine):
Quote:We have written this Rule that by observing it in monasteries we may show that we have attained some degree of virtue or the beginning of conversion…. Whoever you are, therefore, who are hastening to the heavenly homeland, fulfill with the help of Christ this most elementary Rule.
![[Image: https%3A%2F%2Fsubstack-post-media.s3.ama...3x612.jpeg]](https://substackcdn.com/image/fetch/%24s_!NUyn!,w_1456,c_limit,f_webp,q_auto:good,fl_progressive:steep/https%3A%2F%2Fsubstack-post-media.s3.amazonaws.com%2Fpublic%2Fimages%2Fce3bb30d-b49b-42c3-a46c-942c3648f77f_453x612.jpeg)
The images in this post are from an eleventh-century manuscript containing the Rule of St. Benedict.
It is said that monks take vows of poverty, chastity, and obedience. Benedictines, however, do not take a vow of poverty. Rather, they vow stability, obedience, and fidelity to the monastic life as envisioned in the Rule. This is not to say that Benedictine monks have the option of being personally wealthy. Benedict strictly forbade private ownership, which the Rule calls a “most wicked vice.”
Quote:This vice especially is to be cut out of the monastery by the roots. Let no one presume to give or receive anything without the Abbot’s leave, or to have anything as his own…. Let all things be common to all, as it is written, and let no one say or assume that anything is his own.
If anyone is caught indulging in this most wicked vice, let him be admonished once and a second time. If he fails to amend, let him undergo punishment.
Thus, extreme personal poverty, though not a separate vow, is implied in fidelity to the Rule. My point here is that the Benedictine life entails poverty as one element within the context of the Rule, and the context of the Rule is this: that possessions held in common are not forbidden or even discouraged, and that monks will not be required to beg for alms or endure severe deprivation. In fact, the Benedictine monastery, as a community, should be wealthy enough to give alms and to build up infrastructure for the good of the surrounding society. And why would it not be? A spiritual family of able-bodied, highly educated men who live simply, shun self-indulgence, have no children to support, and esteem manual labor as a high road to heaven—this is a perfect recipe for material abundance. And material abundance is exactly what medieval monasteries acquired.
The relationship between sincere Christians and material wealth has long been a vexed one. The crux of the matter was captured memorably by Anna Sewell in the novel Black Beauty:
Quote:“Look here, mates,” said Jerry; “the gentleman offered me half a crown extra, but I didn’t take it; ’twas quite pay enough for me to see how glad he was to catch that train….
“Well,” said Larry, “you’ll never be a rich man.”
“Most likely not,” said Jerry…. “I have heard the commandments read a great many times and I never noticed that any of them said, ‘Thou shalt be rich’; and there are a good many curious things said in the New Testament about rich men that I think would make me feel rather queer if I was one of them.”
(Oh, to live in the days when “queer” was just a normal word that meant “strange” and could be used freely without stirring up a dust storm of distracting associations.)
Though many articles and several books could be written on how exactly a Christian family should pursue the ideals of evangelical poverty, I think that much insight and guidance can be gained simply by meditating upon the traditional Benedictine relationship with wealth. Material wealth is eminently good—that is, something to be accepted, appreciated, even actively pursued—when it builds up the community in a wholesome, balanced, and enduring way. Arable land, livestock, tools, granaries, flour mills, workshops, bridges, medicinal gardens, schools, libraries, scriptoria, shrines, oratories: these are things that bring collective stability and health; that make life more well-ordered and less physically burdensome; that improve the mind and soul through prayer, intellectual growth, and moral refinement. Such things are perfectly compatible with the Rule’s rejection of private ownership, and furthermore, they can coexist peacefully with personal poverty—even with radical personal poverty.
If this model is not directly applicable to family life, which faces the complexities of raising children and coping with secular society, it nonetheless can be applied far more than it usually is. Personal poverty—as a mentality or a spiritual disposition, yes, but also as a concrete, lived reality—is a beautiful, sanctifying, and liberating practice that need not prevent parents and families from building the holistic, socially productive wealth that medieval monasteries acquired. I admit that the thrilling ideal of the monk in his bare stone cell, the former wearing his one habit and the latter adorned by one crucifix, is beyond what familial normalcy would allow. But I think that many Christian families are much farther from this ideal than they ought to be—and I say this as one who, earlier in my life, pushed personal poverty close to its modern limits, and who therefore has tasted its sweetness. Though the monastic spirit has dissipated somewhat as I walk the path to which I am apparently called, I fondly remember the days when I had more land, more livestock, two barns, no mortgage, and only one computer.
However much we might associate monks with long hours of meditative prayer, their bodies cloaked in darkness as their minds sink into the mystical depths of the unseen realm, the Rule of St. Benedict gives direct, explicit instructions only for vocal public prayer. This public prayer was to consist of Psalms, Canticles, passages of Scripture, and readings from the Fathers, and it was envisioned as the central experience, principal labor, and all-encompassing inspiration for those who embraced the monastic life. That the laity of the postmedieval Church have diverged markedly from the paradigm of prayer found in the Rule is, for me, a source of great confusion and dismay. I see no justification for this, and the following observation, again from the old Catholic Encyclopedia, makes the situation appear even more anomalous:
Quote:By ordering the public recitation and singing of the Psalter, St. Benedict was not putting upon his monks a distinctly clerical obligation. The Psalter was the common form of prayer of all Christians.
Even if one were somehow convinced that the Rule’s basic model of prayer is inappropriate for the laity, the argument would flounder—as I said above, the Rule was written for laymen, and Benedict instructed his monks to pray the Psalter because that is precisely what Christians in general, clerical or lay, were already doing.
Do modern families need to pray the entire Psalter every week, as the Rule insists? No. The details can be adapted according to circumstance, and Benedict himself encouraged flexibility with regard to elements that he considered negotiable: “If this distribution of the Psalms is displeasing to anyone, he should arrange them otherwise, in whatever way he considers better.” He also said, and I find this particularly illuminating, that communal prayer should be “very brief,” or in a more literal translation, “altogether abbreviated” (“in conventu tamen omnino brevietur oratio”). Now when it comes to prayer, “brief” certainly means different things for different people, but the underlying principle is clear: for those who are novices in the spiritual life—and that includes me, maybe you, virtually all children or teenagers, and the men for whom Benedict wrote the Rule—lengthy periods of uninterrupted prayer are unwise. They can lead to roving minds, indolence, annoyance, resentment, maybe even spiritual burnout.
The Rule favors a system in which short sessions of formal, poetic prayer occur regularly from morning through night, such that the mind is frequently elevated and the soul frequently refreshed as we navigate the temptations, duties, and worldly labors of the day. If you have children and say the Rosary (perhaps with extra prayers tacked onto the beginning and end) every night, please be careful: if your kids seem to be in la-la land by the end of it, or if they express displeasure, apathy, grudging compliance, etc. through words, groans, or body language, I think you have a problem that St. Benedict has foreseen, and that his Rule can help you solve.
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| The Recusant #64 - Autumn 2025 |
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Posted by: Stone - 08-23-2025, 03:28 PM - Forum: The Recusant
- Replies (7)
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Contents
• Fake Resistance Lavender Mafia (Catholic Trumpet)
• Mary Cause of Our Joy, Summer 2025 (Fr Hewko)
• Fr Paul Robinson: ‘It’s all valid! Trust us!’ (Analysis)
• “Doubt and Confusion: the New ‘Canonizations’” (John Vennari)
• Is John Henry Newman a Saint and Doctor of the Church?
Part 1: Modern “Canonisations”
Part 2: Problems with Newman
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| SSPX's 2025 Pilgrimage to Rome |
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Posted by: Stone - 08-23-2025, 07:37 AM - Forum: The New-Conciliar SSPX
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There has been much ado about the SSPX being allowed to have a large pilgrimage in Rome and allowed to say Mass in several churches. A few sobering thoughts in this and the following post:
Modernist Rome 2025: NeoSSPX Pilgrimage and +ABL Dire Warning
The Catholic Trumpet [slightly reformatted and adapted] | August 22, 2025
From August 19–21, 2025, nearly 8,000 Neo-SSPX pilgrims entered Rome’s basilicas during the Holy Year. Was this to convert modernist Rome, demand the Consecration of Russia, or reject the betrayal of 2012? No. It was submission—the incense of Tradition offered in the pantheon of apostasy.
This video calls true resistance: never compromise, never remain silent, fight, pray the Rosary, and ask the Immaculate Heart of Mary to crush this counterfeit church of Vatican II.
Listen as +Archbishop Lefebvre makes clear what so many refuse to see: the conciliar church is not the Catholic Church.
*This video features an excerpt of Archbishop Marcel Lefebvre speaking on the crisis of the Church and the distinction between the true Catholic Church and the conciliar, post-Vatican II Church. Original clip:
The battle for souls demands courage. No compromise. No silence.
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| Hungary celebrates 1,000+ years of being Christian with giant cross in the sky |
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Posted by: Stone - 08-21-2025, 03:32 PM - Forum: Global News
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Hungary celebrates 1,000+ years of being Christian with giant cross in the sky
A huge cross in light, relic procession, and public prayer celebrated the sainted monarch who consecrated Hungary to Mary the Mother of God over 1,000 years ago.
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Mistervlad/Shutterstock
Aug 21, 2025
(LifeSiteNews) — Hungary celebrated its Christian heritage on St. Stephen’s Day with fireworks and a giant cross formed in the sky by drones.
On August 20, Hungary celebrated its national holiday, the feast of Saint Stephen I, the first King of Hungary. During the festivities, drones with lights formed a giant cross above the Danube River, close to the Parliament building. Hungary’s Minister of Foreign Affairs and Trade, Peter Szijjarto, shared a picture of the floating cross with the caption “Another thousand years,” in reference to Hungary having been a Christian nation for a millennium.
The show also featured fireworks, a marching band, and a procession with the relics of St. Stephen.
“On St. Stephen’s Day, we celebrate our thousand-year-old Christian Hungarian state, the foundation of our nation – a pillar of Christian Europe,” Prime Minister Viktor Orbán wrote on X. “Proud to carry forward this legacy of faith, strength, and independence.”
During his first reign as prime minister (1998-2002), Orbán played a key role in moving the crown of St. Stephen from a museum to the center of the Parliament building, a symbolic act that stressed the importance of Hungary’s Christian heritage.
“Today, 20th of August, feast of St. Stephen: Celebrations all over the world wherever Hungarians are,” Hungary’s ambassador to the Holy See, Archduke Eduard Habsburg-Lothringen, said. “We celebrate over 1,000 years of being a Christian nation.”
Hungary held a similar light show on St. Stephen’s Day in 2023, when drones formed a giant floating cross and a giant crown.
During the Soviet reign, the feast of St. Stephen was suppressed. The communist regime deliberately chose August 20, 1949, as the day to ratify their new Stalinist constitution in an apparent attempt to replace the feast and promote atheistic communism. After the collapse of the Soviet Union in 1989, the 40-year communist occupation of Hungary ended, and the Feast Day of St. Stephen became Hungary’s new national holiday.
King St. Stephen I was a zealous Catholic and Hungary’s first Christian King. Pope Sylvester II crowned him in the year 1000. He died on the feast of Assumption in 1038, and on his deathbed he dedicated the country to Mary. He and his son Emeric were canonized by Pope St. Gregory VII in 1083.
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| Cardinal Burke: "Perfect Emblem of Post- Vatican II 'traditionalism'" |
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Posted by: Stone - 08-21-2025, 03:25 PM - Forum: Vatican II and the Fruits of Modernism
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The following is an excerpt of a substack article from Hiraeth in Exile, recalling Cardinal Burke's past comments and actions regarding a 'trans' nun who started a congregation, with the Cardinal's blessing. Quite a few 'conservative' Catholics think Cardinal Burke is traditional. But in performing more than a cursory, superficial look, that tendency does not run very deep. He still praises and holds on to Vatican II. Let us hope and pray that he is lead to a full conversion to immutable Tradition of the Church.
Burke’s Trans Nun Amnesia: How a Cardinal Who Approved a Male “Sister” Now Hosts a Conference Warning About Them
Chris Jackson via Hiraeth in Exile [adapted and reformatted] | Aug 14, 2025
At Cardinal Raymond Burke’s annual Speculum iustitiae canon law conference, a Vatican official sounded the alarm that some transsexuals may have been ordained, their surgeries only discovered after ordination. His tone was one of horror: the sort of ecclesial scandal a faithful shepherd should surely have fought to prevent.
Yet the irony is breathtaking: in the 1990s, Burke himself approved and elevated a women’s religious congregation co-founded by “Sister Julie” Green, born Joel Green, a man who had undergone sex-change surgery. When concerns were raised, Burke defended the founder, insisting “she” did not promote the morality of the surgery, and warning critics against “rash judgments.” Rome only acted after the matter went public.1234
Now, the same Burke presides over a conference where the very scenario he once enabled is treated as a symptom of the Church’s collapse. It’s the perfect emblem of post-Vatican II “traditionalism”: speak thunderously against sin from the lectern, but turn pastoral discretion into doctrinal surrender when the decision is yours to make.
Burke’s Trans Nun Legacy
In 1997, then-Bishop Burke elevated the Franciscan Servants of Jesus, a women’s order co-founded by “Sister Julie” Green, who had undergone sex-change surgery years earlier. The facts were not hidden, complaints were made, letters were sent to the papal nuncio, and Vatican consultations were acknowledged.
Burke’s written defense admitted the co-founder’s biological sex and the moral disorder of the surgery, yet still justified allowing “her” to found and participate in the order. Canon law expertise didn’t prevent the bishop from treating the case as a pastoral oddity rather than a clear impossibility.
Fast forward to 2025: his own conference warns about priests who turn out to be female-to-male transsexuals.
The hypocrisy is a straight line from Burke’s permissiveness to the “horrors” now decried under his banner.
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| Assumption-tide |
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Posted by: Stone - 08-17-2025, 04:50 PM - Forum: Our Lady
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From the Oratory of the Sorrowful Heart of Mary Bulletin, dated August 17, 2025:
Assumption-tide
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Within the Assumption Octave
Traditional Catholics will be familiar with the idea of multiple overlapping octaves. The practice of celebrating an octave, while not only traced to the time spent by the Apostles and the Blessed Virgin Mary in expectation of the Paraclete, also has its origins in the Old Testament eight-day celebration of the Feast of Tabernacles (Leviticus 23:36) and the Dedication of the Temple (2 Chronicles 7:9). Truly, Christ did not come to abolish the Old Law but to fulfill it.
By the 8th Century, Rome had developed liturgical octaves not only for Easter, Pentecost, and Christmas but also for the Epiphany and the feast of the dedication of a church.
After 1568, when Pope Pius V reduced the number of octaves (since by then they had grown considerably) the number of octaves were still plentiful. At that time, octaves were classified into several types. Easter and Pentecost had "specially privileged" octaves, during which no other feast whatsoever could be celebrated. Christmas, Epiphany, and Corpus Christi had "privileged" octaves, during which certain highly ranked feasts might be celebrated. Also, the octaves of other feasts allowed even more feasts to be celebrated.
To reduce the repetition of the same liturgy for several days, Pope Leo XIII, and Pope St. Pius X made further distinctions, classifying octaves into three primary types: Privileged Octaves, Common Octaves, and Simple Octaves. Privileged Octaves were arranged in a hierarchy of First, Second, and Third Orders. For the first half of the 20th Century, octaves were ranked in the following manner, which affected holding other celebrations within their timeframes …most Traditional Catholics using the Missal of St. Pius X will be familiar with this list of octaves:
- Privileged Octaves
- Privileged Octaves of the First Order
- Octave of Easter
- Octave of Pentecost
- Privileged Octaves of the Second Order
- Octave of Epiphany
- Octave of Corpus Christi
- Privileged Octaves of the Third Order
- Octave of Christmas
- Octave of the Ascension
- Octave of the Sacred Heart
- Common Octaves
- Octave of the Saint Joseph Solemnity
- Octave of the Nativity of Saint John the Baptist
- Octave of Saints Peter and Paul
- Octave of the Assumption
- Octave of All Saints
- Octave of the Immaculate Conception
- Simple Octaves
- Octave of Saint Stephen
- Octave of Saint John the Apostle
- Octave of the Holy Innocents
Assumption-tide is this current period of time between the feasts of the Assumption and that of the Immaculate Heart of Mary (August 22nd, the Octave Day of the Assumption). It is a time that’s meant to both contemplate the great mystery of the Immaculata’s Assumption into heaven, as well as a preparation for the sublime, crowning feast of her Immaculate Heart on the Octave Day. We can live out this beautiful Assumption Octave by adding to our daily prayers the Collect from the Solemnity:
Almighty and everlasting God, who hath taken up the Immaculate Virgin Mary, the Mother of Thy Son, with body and soul into heavenly glory: grant, we beseech Thee, that we may always, ever intent on higher things, deserve to be partakers of her glory. Through the same . . .
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