52. Jahrgang Nr. 5 / November 2022
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Ausgabe Nr. 10 Monat Dezember 2004
Yo soy mi celda...


Ausgabe Nr. 9 Monat November 2004
Widerstand? - Fehl(er)anzeige!


Ausgabe Nr. 11 Monat Dezember 2004
Notstand: einbetoniert ... oder doch: Extra Ecclesiam salus est?


Ausgabe Nr. 1 Monat Januar 2005
Misericordias Domini in aeternum cantabo - Autobiographie von Mgr. Pierre Martin Ngô-dinh-Thuc, Erzbischof von Hué, übersetzt von Elisabeth Meurer


Ausgabe Nr. 1 Monat Januar 2005
DECLARATIO


Ausgabe Nr. 1 Monat Januar 2005
Bischofsweihen


Ausgabe Nr. 1 Monat Januar 2005
Fortsetzung


Ausgabe Nr. 1 Monat Januar 2005
Fortsetzung II


Ausgabe Nr. 1 Monat Januar 2005
Fortsetzung III


Ausgabe Nr. 4 Monat April 2004
Krönungseid des Papstes


Ausgabe Nr. 5 Monat Juni 2004
Franz Nomista: Stellungnahme zur Frage: Welches ist die zentrale Häresie der sog. 'Konzils-Kirche?


Ausgabe Nr. 5 Monat Juni 2004
Papst Pius IX.: Syllabus


Ausgabe Nr. 6 Monat Juli 2004
Magdalena S. Gmehling: Die Propheten laufen nie mit der Mehrheit. Zum 70. Todestag des christlichen Publizisten und Märtyrers Fritz Michael Gerlich


Ausgabe Nr. 4 Monat Juni 2005
Habemus Papam?


Ausgabe Nr. 4 Monat Juni 2005
Anhang: Ratzingers Stellungnahme zu verschiedenen Themen


Ausgabe Nr. 4 Monat Juni 2005
Die Krise des Glaubens und der Verfall der röm.-kath. Kirche


Ausgabe Nr. 4 Monat Juni 2005
Eine kritische Analyse von Ratzingers Dominus Jesus


Ausgabe Nr. 3 Monat April 2004
Reflections on 'The Passion of the Christ'


Ausgabe Nr. 3 Monat April 2004
L’ERREUR FONDAMENTALE DE VATICAN II


Ausgabe Nr. 3 Monat April 2004
CONSOLACIONES PARA LOS FIELES


Ausgabe Nr. 3 Monat April 2004
Some Remarks concerning the Consecrations by Mgr. Ngô-dinh-Thuc and Mgr. Carmona


Ausgabe Nr. 8 Monat Oktober 2004
Cual es la herejsia central de asi llamada


Ausgabe Nr. 8 Monat Oktober 2004
Open Letter to most Reverend Bishop M. Pivarunas


Ausgabe Nr. 8 Monat Oktober 2004
Paganisation of the Liturgy in India


Ausgabe Nr. 8 Monat Oktober 2004
Clothes Make the Person


Ausgabe Nr. 8 Monat Oktober 2004
La posizione teologica dell'Unione Sacerdotale Trento (nel Messico)


Ausgabe Nr. 10 Monat Dezember 2004
EL ERROR PRINCIPAL DEL VATICANO II


Ausgabe Nr. 10 Monat Dezember 2004
La libertad religiosa, error del Vaticano II


Ausgabe Nr. 10 Monat Dezember 2004
EL HABITO HACE AL MONJE


Ausgabe Nr. 6 Monat Oktober 2005
Zur aktuellen Situation


Ausgabe Nr. 6 Monat Oktober 2005
Zur theologischen Position von Kardinal Ratzinger


Ausgabe Nr. 6 Monat Oktober 2005
Vom Elend der Postmoderne


Ausgabe Nr. 7 Monat Dezember 2005
Unfreundliche Betrachtungen


Ausgabe Nr. 11 Monat december 2005
HABEMUS PAPAM?


Ausgabe Nr. 11 Monat december 2005
The Holy Trinity


Ausgabe Nr. 11 Monat december 2005
La libertad religiosa, error del Vaticano II


Ausgabe Nr. 11 Monat december 2005
Sobre la situacin actual de la Iglesia


Ausgabe Nr. 11 Monat december 2005
A propos de la situation actuelle de lEglise


Ausgabe Nr. 11 Monat december 2005
A commentary on the present situation of the Church


Ausgabe Nr. 11 Monat december 2005
A Word from the Editor


Ausgabe Nr. 1 Monat Februar 2006
Auch eine Unverzeihliche - Hinweis auf Cristina Campo


Ausgabe Nr. 1 Monat Februar 2006
Brief an die Redaktion


Ausgabe Nr. 11 Monat Februar 2006
Autobiografa de Monseor P. M. Ng-dinh-Thuc - Prologo


Ausgabe Nr. 11 Monat Februar 2006
Autobiografia I


Ausgabe Nr. 11 Monat Februar 2006
Autobiografia II


Ausgabe Nr. 11 Monat Februar 2006
Autobiografia III


Ausgabe Nr. 11 Monat Februar 2006
Autobiografia IV


Ausgabe Nr. 11 Monat Februar 2006
Apendice I - Autobiografia breve


Ausgabe Nr. 11 Monat Februar 2006
Apendice II - Documentos


Ausgabe Nr. 1 Monat April 1971
Einige przise Fragen an Herrn Professor Schmaus


Ausgabe Nr. 1 Monat April 1971
Im Verborgenen


Ausgabe Nr. 2 Monat Mai 1971
WAHNSINN


Ausgabe Nr. 1 Monat Februar 2003
DAS ATHANASIANISCHE GLAUBENSBEKENNTNIS


Ausgabe Nr. 1 Monat Februar 2003
Richtlinien fr eine Papstwahl


Ausgabe Nr. 2 Monat Mrz 2003
Orthodoxie und europische Identitt


Ausgabe Nr. 3 Monat April 2003
ber das Papsttum der Rmischen Bischfe


Ausgabe Nr. 3 Monat April 2003
Die Bulle Cum ex apostolatus officio


Ausgabe Nr. 4 Monat April 2003
Surrexit Christus, spes mea


Ausgabe Nr. 4 Monat April 2003
The Roman Catholic Diaspora Church


Ausgabe Nr. 4 Monat April 2003
La silla apostlica ocupada


Ausgabe Nr. 4 Monat April 2003
Where do we stand?


Ausgabe Nr. 5 Monat Juni 2003
ber das Papsttum der Rmischen Bischfe


Ausgabe Nr. 6 Monat Juli 2003
Zur derzeitigen Situation der Kirche


Ausgabe Nr. 7 Monat September 2003
Auf der Suche nach dem Hauptirrtum des II. Vatikanums


Ausgabe Nr. 7 Monat September 2003
Ein Mnch, der ein Buch geworden ist


Ausgabe Nr. 8 Monat October 2003
Consoling meditations for the faithful


Ausgabe Nr. 8 Monat October 2003
LEglise Catholique-Romaine de la diaspora


Ausgabe Nr. 8 Monat October 2003
Sobre la situacin actual de la Iglesia (esp.)


Ausgabe Nr. 8 Monat October 2003
A propos de la situation actuelle de lEglise (fr.)


Ausgabe Nr. 8 Monat October 2003
A commentary on the present situation of the Church (engl.)


Ausgabe Nr. 11 Monat December 2003
MORTALIUM ANIMOS


Ausgabe Nr. 11 Monat December 2003
The Apostolic See Occupied


Ausgabe Nr. 11 Monat December 2003
Ou en sommes-nous?


Ausgabe Nr. 11 Monat December 2003
Dalla Lotta delle civilt alla Lotta delle idee


Ausgabe Nr. 11 Monat December 2003
Yo soy mi celda...


Ausgabe Nr. 3 Monat Juni 1971
BRAND IM BASAR


Ausgabe Nr. 3 Monat Juni 1971
Zur Frage der Gltigkeit der heiligen Messe


Ausgabe Nr. 3 Monat Juni 1971
BRIEF DER REDAKTION


Ausgabe Nr. 1 Monat Mrz 2002
Zur Diskussion ber die Des-Laurierssche These


Ausgabe Nr. 2 Monat Mars 2002
Le Seigneur est ressuscit et il est apparu Simon (fr/eng/spa)


Ausgabe Nr. 2 Monat Mars 2002
Alla ricerca dellunit perduta


Ausgabe Nr. 2 Monat Mars 2002
In Search of lost unity (engl/spa)


Ausgabe Nr. 2 Monat Mars 2002
CARTA PASTORAL SOBRE LA FAMILIA


Ausgabe Nr. 2 Monat Mars 2002
Yo soy mi celda...


Ausgabe Nr. 2 Monat Mars 2002
SOBRE EL PROBLEMA DE UNA POSIBLE ELECCION PAPAL


Ausgabe Nr. 4 Monat Juli 1971
WIDERSPRUCH


Ausgabe Nr. 4 Monat Juli 1971
DER KRNUNGSEID DES PAPSTES


Ausgabe Nr. 4 Monat Juli 2002
William Shakespeare


Ausgabe Nr. 5 Monat September 2002
DIE ROLLE DES FORTSCHRITTS IM KATASTROPHALEN NIEDERGANG


Ausgabe Nr. 5 Monat September 2002
Der Apostolische Stuhl


Ausgabe Nr. 5 Monat September 2002
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN


Ausgabe Nr. 6 Monat November 2002
Pfarrer Carl Sonnenschein


Ausgabe Nr. 8 Monat December 2002
Concerning the problem of the


Ausgabe Nr. 8 Monat December 2002
Autobiografia de su Em. Mons. Pierre Martin Ng-dinh-Thuc


Ausgabe Nr. 8 Monat December 2002
Is Mgr. Lefebvre a validly consecrated bishop?


Ausgabe Nr. 8 Monat December 2002
Le Sige apostolique < occup >


Ausgabe Nr. 8 Monat December 2002
La sede apostolica


Ausgabe Nr. 8 Monat December 2002
A Word from the Editor (engl./espan./fr.)


Ausgabe Nr. 5 Monat August 1971
Ehre dem Menschen


Ausgabe Nr. 5 Monat August 1971
GALILEO GALILEI


Ausgabe Nr. 6 Monat September 1971
DIE WISSENSCHAFT MONTINIS


Ausgabe Nr. 7 Monat Diciembre 2001
Jesus Lord at thy birth/Nacimiento (Eng/Esp)


Ausgabe Nr. 7 Monat Diciembre 2001
LA IGLESIA CATOLICO-ROMANA EN LA DIASPORA


Ausgabe Nr. 7 Monat Diciembre 2001
Dominus Jesus


Ausgabe Nr. 7 Monat Diciembre 2001
ESSERE CRISTIANI SENZA CHIESA ?


Ausgabe Nr. 7 Monat Diciembre 2001
A la recherche de l'unit perdue


Ausgabe Nr. 7 Monat Diciembre 2001
COMMUNICATION DE LA REDACTION (fr./engl/espa/ital)


Ausgabe Nr. 2 Monat Juni 2001
Auf der Suche nach der verlorenen Einheit


Ausgabe Nr. 2 Monat Juni 2001
Offener Brief an H.H. P. Perez


Ausgabe Nr. 2 Monat Juni 2001
Und das Wort ist Fleisch geworden


Ausgabe Nr. 3 Monat Juli 2001
Zur UNICEF


Ausgabe Nr. 4 Monat September 2001
Bulle Cum ex Apostolatus officio


Ausgabe Nr. 4 Monat September 2001
Anmerkungen zum Briefwechsel mit H.H. Pater Perez


Ausgabe Nr. 4 Monat September 2001
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN


Ausgabe Nr. 8 Monat Januar 2002
Die Synode von Pistoja


Ausgabe Nr. 1 Monat April 2000
ber die Familie


Ausgabe Nr. 1 Monat April 2000
Kurze Antwort auf eine Anfrage zum Sedisvakanzproblem


Ausgabe Nr. 2 Monat Juni 2000
... und ich pldiere fr die schwarzen Kutten


Ausgabe Nr. 2 Monat Juni 2000
DONDE ESTAMOS?


Ausgabe Nr. 3 Monat August 2000
SER CRISTIANO SIN IGLESIA? - UNA PONENCIA-


Ausgabe Nr. 4 Monat Nov.-Doppel-Nr.4/5 2000
DIE RMISCH-KATHOLISCHE DIASPORA-KIRCHE


Ausgabe Nr. 4 Monat Nov.-Doppel-Nr.4/5 2000
Econe ante portas - notwendige Klarstellungen


Ausgabe Nr. 4 Monat Nov.-Doppel-Nr.4/5 2000
IN MEMORIAM H.H. PFR. MOLITOR


Ausgabe Nr. 4 Monat Nov.-Doppel-Nr.4/5 2000
VIVA CRISTO REY! -ESTACIONES DE UN VIAJE POR MJICO-


Ausgabe Nr. 4 Monat Nov.-Doppel-Nr.4/5 2000
ESSERE CRISTIANI SENZA CHIESA ?


Ausgabe Nr. 6 Monat Dezember 2000
Unser Heiland und Knig ist geboren! (dt/engl)


Ausgabe Nr. 7 Monat Mrz 2001
Dominus Iesus


Ausgabe Nr. 7 Monat Mrz 2001
Lettera a cristiani preoccupati (ital)


Ausgabe Nr. 7 Monat Mrz 2001
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN


Ausgabe Nr. 7 Monat Oktober 1971
DIE SCHWCHE DES KARDINAL ANTONIO BACCI


Ausgabe Nr. 7 Monat Oktober 1971
ZUM BRIEF EINES PFARRERS


Ausgabe Nr. 1 Monat April 1999
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN


Ausgabe Nr. 4 Monat Oktober 1999
DER GROSSE VERRAT AM PAPSTTUM


Ausgabe Nr. 6 Monat Februar 2000
In memoriam H.H. Pfr. i.R. Werner Graus


Ausgabe Nr. 8 Monat November 1971
ZUM BRIEF EINES LESERS


Ausgabe Nr. 9 Monat Dezember 1971
EIN AUFSCHLUSSREICHER HIRTENBRIEF


Ausgabe Nr. 9 Monat Dezember 1971
TUET BUSSE!


Ausgabe Nr. 10 Monat Januar 1972
DAS LETZTE EVANGELIUM


Ausgabe Nr. 11 Monat Februar 1972
EIN IRRLEHRER: G.A. RONCALLI - JOHANNES XXIII.


Ausgabe Nr. 12 Monat Mrz 1972
LAIEN HELFEN DER KIRCHE


Ausgabe Nr. 12 Monat Mrz 1972
QUELLEN DER GLAUBENSLEHRE


Ausgabe Nr. 3 Monat August 1998
DER HL. DON BOSCO


Ausgabe Nr. 11 Monat April-Sondernummer 1998
DECLARATIO


Ausgabe Nr. 11 Monat April-Sondernummer 1998
ERKLRUNG S.E. Mgr. Pierre Martin Ng-dinh-Thuc


Ausgabe Nr. 11 Monat April-Sondernummer 1998
CURRICULUM VITAE DE MGR. PIERRE MARTIN NG-DINH-THUC


Ausgabe Nr. 1 Monat April 1997
WEIHEURKUNDE VON HERFORD


Ausgabe Nr. 3 Monat April 2006
Der Protestantismus und seine kumenische Aufwertung


Ausgabe Nr. 3 Monat Juli 1997
SIND DIE POST-KONZILIAREN WEIHERITEN GLTIG?


Ausgabe Nr. 3 Monat Juli 1997
SIND DIE POST-KONZILIAREN WEIHERITEN GLTIG?- Fortsetzung


Ausgabe Nr. 4 Monat Oktober 1997
DAS UTRECHTER SCHISMA UND DER ALTKATHOLIZISMUS


Ausgabe Nr. 5 Monat Dezember 1997
DIE RESTITUTION DER KIRCHE ALS RECHTSGEMEINSCHAFT, Anmerkungen


Ausgabe Nr. 6 Monat Februar 1998
Man mu die Herzen fr Christus erweitern


Ausgabe Nr. 2 Monat Juli 1993
EIN FREIMAURER ALS BOTSCHAFTER BEIM 'VATIKAN'


Ausgabe Nr. 2 Monat Juli 1993
EIN NEUES KLOSTER IN FRANKREICH


Ausgabe Nr. 1 Monat Mai 1996
EIN SOLCHER RELIGIONSUNTERRICHT VERDIENT NICHT SEINEN NAMEN


Ausgabe Nr. 1 Monat Mai 1996
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN


Ausgabe Nr. 2 Monat Juli 1996
Buchbesprechung: Die Unterminierung der (katholischen) Kirche


Ausgabe Nr. 4 Monat November 1996
VERSINKT DER KATHOLISCHE WIDERSTAND IM SEKTIERERTUM?


Ausgabe Nr. 4 Monat November 1996
VERSINKT DER KATHOLISCHE WIDERSTAND... (Anmerkungen)


Ausgabe Nr. 5 Monat Dezember 1996
Gedanken ber Formen heidnischer Antizipationen der Jungfrauengeburt


Ausgabe Nr. 1 Monat Mai 1995
IN MEMORIAM...


Ausgabe Nr. 1 Monat Mai 1994
WARNING REGARDING A SUPPOSED BISHOP


Ausgabe Nr. 13 Monat June 2011
La Santisima Trinidad


Ausgabe Nr. 2 Monat Juli 1994
Sukzessionsliste von Jean Laborie


Ausgabe Nr. 2 Monat Juli 1994
BOOK REVIEW


Ausgabe Nr. 4 Monat Dezember 1994
In memoriam


Ausgabe Nr. 1 Monat April 1992
DIE RMISCH-KATHOLISCHE DIASPORA-KIRCHE - FIKTION ODER WIRKLICHKEIT? -


Ausgabe Nr. 2 Monat Mai 1992
DIE RMISCH-KATHOLISCHE DIASPORA-KIRCHE - FIKTION ODER WIRKLICHKEIT? -


Ausgabe Nr. 2 Monat Mai 1992
ARCHBISHOP NGO-DINH-THUC MARTYR FOR THE FAITH


Ausgabe Nr. 5 Monat Dezember 1992
Zum Problem der gegenwrtigen Vakanz des rmischen Stuhles


Ausgabe Nr. 12 Monat Januar, Sondernr. 1993
ENTHLLUNG DES SYSTEMS DER WELTBRGER-REPUBLIK


Ausgabe Nr. 6 Monat Februar-Mrz 1993
ENTHLLUNG DES SYSTEMS DER WELTBRGER-REPUBLIK


Ausgabe Nr. 6 Monat Februar-Mrz 1993
Zum Problem der gegenwrtigen Vakanz des rmischen Stuhles


Ausgabe Nr. 1 Monat Mai 1991
EINE ZEITUNG STELLT SICH VOR: FRAKTUR


Ausgabe Nr. 2 Monat Juli 1991
ZUR AKTUELLEN SITUATION DER KIRCHE


Ausgabe Nr. 2 Monat Juli 1991
ZUR ERNCHTERUNG DER GEMTER


Ausgabe Nr. 4 Monat Dezember 1991
AUFRUF AN ALLE KATHOLISCHEN CHRISTEN


Ausgabe Nr. 5 Monat Februar 1992
D E C L A R A T I O


Ausgabe Nr. 5 Monat Februar 1992
IN MEMORIAM S.E. MGR. MOISS CARMONA RIVERA


Ausgabe Nr. 5 Monat Februar 1992
DER MODERNE HOMINISMUS UND SEINE ABARTIGE RELIGIOSITT


Ausgabe Nr. 1 Monat Mai 1990
DIE ZERSTRUNG DES SAKRAMENTALEN PRIESTERTUMS DURCH DIE RMISCHE KONZILSKIRCHE


Ausgabe Nr. 2 Monat Juli, Sondernr 2/3 1990
2. Die Grndung der Kirche als eines heiligen Reiches 'in dieser Welt'


Ausgabe Nr. 4 Monat Oktober 1990
ANMERKUNGEN ZUR THEOLOGIE VON H.H. P. GROSS


Ausgabe Nr. 4 Monat Oktober 1990
DER KAMPF GEGEN DIE HEILIGE MESSE


Ausgabe Nr. 5 Monat Dezember 1990
DIE BULLE CUM EX APOSTOLATUS OFFICIO VON PAPST PAUL IV.


Ausgabe Nr. 5 Monat Dezember 1990
ZWISCHEN ZWEI STHLEN


Ausgabe Nr. 6 Monat Mrz 1991
DER HL. LAURENTIUS VON BRINDISI


Ausgabe Nr. 7 Monat April-Sondernr 1991
DIE ZERSTRUNG DES SAKRAMENTALEN PRIESTERTUMS DURCH DIE RMISCHE KONZILSKIRCHE


Ausgabe Nr. 7 Monat April-Sondernr 1991
KAPITEL III: DIE AKTUELLE VERWIRKLICHUNG


Ausgabe Nr. 7 Monat April-Sondernr 1991
KAPITEL IV: DIE FRAGE NACH DEM SOG. SPENDER


Ausgabe Nr. 7 Monat April-Sondernr 1991
KAPITEL V: DIE STNDIGE ANGLEICHUNG


Ausgabe Nr. 3 Monat September 1989
DIE STELLUNG DER KIRCHE IM POLITISCHEN LEBEN DES RMERREICHES


Ausgabe Nr. 4 Monat November 1989
NEW AGE, Vorwort


Ausgabe Nr. 4 Monat November 1989
NEW AGE, Ausfhrung II


Ausgabe Nr. 5 Monat Dezember 1989
ZUR PROBLEMATIK DER RESTITUTION DER KIRCHLICHEN HIERARCHIE


Ausgabe Nr. 5 Monat Dezember 1989
DIE ENTWICKLUNG DER KIRCHLICHEN VERFASSUNG BIS ZUM 5. JAHRHUNDERT


Ausgabe Nr. 6 Monat Februar 1990
AUF DEM WEG ZUR WELTEINHEITSRELIGION


Ausgabe Nr. 6 Monat Februar 1990
UBI PETRUS - IBI ECCLESIA


Ausgabe Nr. 7 Monat April 1990
ZUR PROBLEMATIK DER RESTITUTION DER KIRCHLICHEN HIERARCHIE


Ausgabe Nr. 7 Monat April 1990
BISCHFLICHE ERKLRUNG


Ausgabe Nr. 6 Monat Januar 1989
DIE KRISE DES GLAUBENS UND DER VERFALL DER RM.-KATH. KIRCHE


Ausgabe Nr. 2 Monat Juli 1988
BRIEF VON S.E. BISCHOF CARMONA AN EINEN MODERNISTISCHEN PRIESTER


Ausgabe Nr. 3 Monat September 1988
DIE ZWIELICHTIGKEIT DER GESTALT JOHANNES XXIII., Fortsetz.


Ausgabe Nr. 4 Monat Oktober 1988
ZUR PERSON VON MGR. MARCEL LEFEBVRE


Ausgabe Nr. 5 Monat Dezember 1988
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN


Ausgabe Nr. 8 Monat Mrz 1989
GEHRTEN RONCALLI UND MONTINI DER LOGE AN?


Ausgabe Nr. 7 Monat April-Sondernr 1988
KIRCHE OHNE RELIGION UND RELIGIONSLOSE KIRCHEN


Ausgabe Nr. 7 Monat April-Sondernr 1988
KIRCHE OHNE RELIGION UND RELIGIONSLOSE KIRCHEN, Fortsetz


Ausgabe Nr. 2 Monat Juli 1987
ber die christliche Taufe und das Tauf-Sakrament


Ausgabe Nr. 2 Monat Juli 1987
STELLUNGNAHME ZU DEM ARTIKEL DIE KRISE DER APOSTOLISCHEN SUKZESSION...


Ausgabe Nr. 2 Monat Juli 1987
KOMMENTAR ZU DEM DOKUMENT 'DIALOG UND MISSION'


Ausgabe Nr. 4 Monat November 1987
DIE PARUSIE, IV. Kap


Ausgabe Nr. 4 Monat November 1987
DIE PARUSIE, V. Kap


Ausgabe Nr. 4 Monat November 1987
DIE PARUSIE, IX. Kap


Ausgabe Nr. 4 Monat November 1987
DIE PARUSIE, X. Kap und Anhang


Ausgabe Nr. 6 Monat Mrz 1988
KIRCHE OHNE RELIGION UND RELIGIONSLOSE KIRCHEN


Ausgabe Nr. 6 Monat Mrz 1988
NEW AGE


Ausgabe Nr. 6 Monat Mrz 1988
WARUM DER STANDPUNKT DER PRIESTERBRUDERSCHAFT ST. PIUS X. VON MGR. LEFEBVRE VERWORFEN WERDEN MUSS


Ausgabe Nr. 1 Monat April 1986
DER WIEDERAUFBAU DER KIRCHLICHEN HIERARCHIE


Ausgabe Nr. 1 Monat April 1986
UNTERWEGS ZUR WELTEINHEITSRELIGION


Ausgabe Nr. 2 Monat Juli 1986
ZUM TODE VON HERRN DR. HUGO MARIA KELLNER


Ausgabe Nr. 3 Monat September 1986
... DEN LEIB DES HERRN NICHT MEHR UNTERSCHEIDEN...


Ausgabe Nr. 4 Monat November 1986
REV.FR. MCKENNA ZUM BISCHOF GEWEIHT


Ausgabe Nr. 5 Monat Januar 1987
ZUM 'MYSTERIUM FIDEI'


Ausgabe Nr. 1 Monat April 1985
WIEDERVEREINIGUNGSVERSUCHE BIS ZUM PONTIFIKAT PIUS XII.


Ausgabe Nr. 3 Monat Juli 1985
SEELSORGE IN MEXIKO


Ausgabe Nr. 4 Monat Oktober 1985
Es WRE ZU BEDENKEN


Ausgabe Nr. 5 Monat Dezember 1985
BRIEF VON HERRN PROF. DR. D. WENDLAND AN DIE REDAKTION


Ausgabe Nr. 6 Monat Februar/Mrz 1986
DER WIEDERAUFBAU DER KIRCHLICHEN HIERARCHIE


Ausgabe Nr. 6 Monat Februar/Mrz 1986
KRNUNGSEID DES PAPSTES


Ausgabe Nr. 6 Monat Februar/Mrz 1986
AN IHREN FRCHTEN WERDET IHR SIE ERKENNEN


Ausgabe Nr. 6 Monat Februar/Mrz 1986
DIE KOMMUNION ALS OPFERMAHL


Ausgabe Nr. 5 Monat Juli 2006
Armenische Passion


Ausgabe Nr. 1 Monat Mai 1984
DIE ZERSTRUNG DER HL, MESSE IM SOG. 'N.O.M.'


Ausgabe Nr. 3 Monat September 2013
Die Irrtmer des II. Vatikanums und ihre berwindung


Ausgabe Nr. 3 Monat August 1984
ZUR BISCHOFSWEIHE VON MGR. GNTHER STORCK


Ausgabe Nr. 3 Monat August 1984
DER GESALBTE ANTICHRIST


Ausgabe Nr. 6 Monat Februar 1985
EINE HRETISCHE 'ERKLRUNG'


Ausgabe Nr. 6 Monat Februar 1985
DIE ZERSTRUNG DER HL. MESSE IM SOG. 'N.O.M.'


Ausgabe Nr. 12 Monat September 2006
The Autobiography of Mgr. Pierre Martin Ng-dinh-Thuc - Misericordias Domini in aeternum cantabo


Ausgabe Nr. 12 Monat September 2006
The Autobiography of Mgr. Ng-dinh-Thuc - Part 2


Ausgabe Nr. 12 Monat September 2006
The Autobiography of Mgr. Ng-dinh-Thuc - Part 3


Ausgabe Nr. 12 Monat September 2006
The Autobiography of Mgr. Ng-dinh-Thuc - Part 4


Ausgabe Nr. 1 Monat Mai 1983
Die Ereignisse der beiden letzten Jahre


Ausgabe Nr. 1 Monat Mai 1983
EIN BRIEF VON BISCHOF MOISES CARMONA


Ausgabe Nr. 2 Monat Juli 1983
DIE MACHT HINTER ECONES THRON


Ausgabe Nr. 3 Monat August 1983
Die Wojtylanische Diktatur


Ausgabe Nr. 3 Monat August 1983
IST MAN SCHISMATIKER, WENN MAN DEN STUHL DES HEILIGEN PETRUS .... FR UNBESETZT ... HLT


Ausgabe Nr. 3 Monat August 1983
NOCH EINMAL: ZUM PROBLEM DES 'UNA CUM' IM 'TE IGITUR' DER HL. MESSE


Ausgabe Nr. 3 Monat August 1983
WIDER DIE PROPHEZEIHUNGEN DES SOG. ROMAN CATHOLIC


Ausgabe Nr. 3 Monat August 1983
BRIEF VON H.H. P. BARBARA AN DIE REDAKTION


Ausgabe Nr. 4 Monat Oktober 1983
Die Wojtylanische Diktatur


Ausgabe Nr. 4 Monat Oktober 1983
HELDEN MIT AUSZEICHNUNG UNERWNSCHT


Ausgabe Nr. 4 Monat Oktober 1983
AUTORITT UND SEDISVAKANZ


Ausgabe Nr. 6 Monat Februar 1984
BERICHT AUS BRSSEL


Ausgabe Nr. 6 Monat Februar 1984
FRONTWECHSEL


Ausgabe Nr. 6 Monat Februar 1984
DIE ZERSTRUNG DER HL. MESSE IM SOG. 'N.O.M.'


Ausgabe Nr. 7 Monat Mrz 1984
Eine Erklrung von Mgr. M.L. Gurard des Lauriers


Ausgabe Nr. 7 Monat Mrz 1984
DIE KIRCHE DER LETZTEN TAGE


Ausgabe Nr. 7 Monat Mrz 1984
REFLEXIONEN UND MOMENTE EINER KRITISCHEN ANALYSE


Ausgabe Nr. 7 Monat Mrz 1984
DIE ZERSTRUNG DER HL. MESSE IM SOG. 'N.O.M.'


Ausgabe Nr. 1 Monat Mai 1982
BRIEF AN S.E. MGR. PIERRE MARTIN NG-DINH-THUC


Ausgabe Nr. 1 Monat Mai 1982
M. LEFEBVRE IN MEXIKO


Ausgabe Nr. 2 Monat August 1982
T E S T I F I C A T I O


Ausgabe Nr. 2 Monat August 1982
BISCHOFSWEIHE S.E. MGR. BENIGNO BRAVO UND MGR. ROBERTO MARTINEZ


Ausgabe Nr. 2 Monat August 1982
ERZBISCHOF PETER MARTIN NGO-DINH-THUC


Ausgabe Nr. 2 Monat August 1982
MGR. LEFEBVRE CONTRA MGR. LEFEBVRE


Ausgabe Nr. 3 Monat Oktober 1982
OFFENER BRIEF AN DIE ... KULTURGEMEINSCHAFT ST. PLUS X. E.V.


Ausgabe Nr. 4 Monat Dezember 1982
EIN BRIEF VON BISCHOF MOISES CARMONA


Ausgabe Nr. 12 Monat Mrz 1982
DECLARATIO


Ausgabe Nr. 12 Monat Mrz 1982
Epistola


Ausgabe Nr. 12 Monat Mrz 1982
Declaration concernant Palmar


Ausgabe Nr. 12 Monat Mrz 1982
BISCHOFSWEIHEN


Ausgabe Nr. 1 Monat Mai 1981
SEQUENZ ZUM HL. FRONLEICHNAMSFEST


Ausgabe Nr. 2 Monat Juli 1981
TRADITIONALISTISCHER PROTESTANTISMUS


Ausgabe Nr. 3 Monat August 1981
BRIEFAUSZUG


Ausgabe Nr. 3 Monat August 1981
ZUM PROBLEM DES UNA CUM


Ausgabe Nr. 3 Monat August 1981
DIE FALSCHE KUMENE DES MODERNISTISCHEN ROM


Ausgabe Nr. 3 Monat August 1981
DER HL. RABANUS MAURUS


Ausgabe Nr. 4 Monat Oktober 1981
ZU EINER VERLAUTBARUNG VON MONSEIGNEUR LEFEBVRE


Ausgabe Nr. 6 Monat Februar 1982
KURZE BESCHREIBUNG DES TRADITIONALISMUS IN MEXIKO


Ausgabe Nr. 6 Monat Februar 1982
PREDIGT VOM 4. OKTOBER 1981


Ausgabe Nr. 6 Monat Februar 1982
STELLUNGNAHME ZU DEM STANDPUNKT VON MGR. MARCEL LEFEBVRE


Ausgabe Nr. 1 Monat Mai 1980
PRZISE ZIELE!


Ausgabe Nr. 1 Monat Mai 1980
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN...


Ausgabe Nr. 1 Monat Mai 1980
SECTE ORTHODOXE?


Ausgabe Nr. 2 Monat Juni 1980
DER GREUEL DER VERWSTUNG


Ausgabe Nr. 2 Monat Juni 1980
QU'EST-CE DIRE: LA NOUVELLE MESSE PEUT TRE VALIDE ?


Ausgabe Nr. 2 Monat Juni 1980
LETTRES


Ausgabe Nr. 2 Monat Juni 1980
CAHIERS de CASSICIACUM


Ausgabe Nr. 3 Monat September 1980
CHRISTUS NOVUM INSTITUIT PASCHA...


Ausgabe Nr. 3 Monat September 1980
ANTWORT VON H.H. PFARRER HANS MILCH


Ausgabe Nr. 3 Monat September 1980
RALLIONS-NOUS : L'EXEMPLE VIENT D'EN-HAUT


Ausgabe Nr. 4 Monat Oktober 1980
DIE KATZE LSST DAS MAUSEN NICHT.


Ausgabe Nr. 4 Monat Oktober 1980
RCKGABE VON MENSCH UND WELT


Ausgabe Nr. 4 Monat Oktober 1980
CHRISTUS NOVUM INSTITUIT PASCHA...


Ausgabe Nr. 4 Monat Oktober 1980
CHRISTUS NOVUM INSTITUIT PASCHA... Fortsetzung


Ausgabe Nr. 4 Monat Oktober 1980
REPONSE DE HR L'ABBE HANS MILCH AUX QUESTIONS


Ausgabe Nr. 5 Monat Dezember 1980
KOEXISTENZ DER VOR- UND NACHKONZILIAREN RITEN?


Ausgabe Nr. 5 Monat Dezember 1980
RIEN QUE L'ANCIENNE MESSE -THE OLD MASS ONLY fr/eng


Ausgabe Nr. 6 Monat Februar 1981
DER NOVUS ORDO MISSAE: EINE GEGEN-MESSE


Ausgabe Nr. 6 Monat Februar 1981
QUE SIGNIFIE LA COEXISTENCE DES RITES PRE- ET POSTCONCILIAIRES


Ausgabe Nr. 7 Monat April 1981
Protestation de Foi Catholique - franz/deutsch


Ausgabe Nr. 7 Monat April 1981
A CO-EXISTANCE OF THE PRE- AND POSTCONCILIAR RITES


Ausgabe Nr. 7 Monat Dezember 2006
Przise Ziele!


Ausgabe Nr. 1 Monat Mai 1979
MGR. LEFEBVRES BRIEF AN MGR. WOJTYLA MIT EINER STELLUNGNAHME DES H.H. GURARD DES LAURIERS


Ausgabe Nr. 2 Monat Juli 1979
BRIEF AN MGR. LEFEBVRE


Ausgabe Nr. 2 Monat Juli 1979
BRIEF DES PRSIDENTEN DER ASSOCIATION ST. PIE V AN MGR. LEFEBVRE


Ausgabe Nr. 4 Monat Oktober 1979
NOCH EINMAL: PRZISE FRAGEN AN ECONE


Ausgabe Nr. 5 Monat Dezember 1979
LETTRE OUVERTE SON EXCELLENCE MGR. MARCEL LEFBVRE


Ausgabe Nr. 5 Monat Dezember 1979
Enzyklika Casti connubii


Ausgabe Nr. 5 Monat Dezember 1979
OFFENER BRIEF AN HERRN PROF.DR. HEINZ KREMERS


Ausgabe Nr. 5 Monat Dezember 1979
WIR STOLZE MENSCHENKINDER ...


Ausgabe Nr. 6 Monat Februar 1980
BRIEF VON PATER DES LAURIERS AN DIE REDAKTION


Ausgabe Nr. 6 Monat Februar 1980
WIEDER EINMAL DER 'NOM'


Ausgabe Nr. 6 Monat Februar 1980
OFFENER BRIEF AN S. EXCELLENZ MGR. MARCEL LEFBVRE


Ausgabe Nr. 7 Monat April 1980
KATECHISMUS DER KATHOLISCHEN RELIGION


Ausgabe Nr. 7 Monat April 1980
POUR VOUS ET POUR TOUS - LE PROGRAMME DE JEAN-PAUL II


Ausgabe Nr. 1 Monat Juni 1978
Konzil von Trient: Dekret ber das Sakrament der Eucharistie - ERLSUNG


Ausgabe Nr. 1 Monat Juni 1978
CONTRA MURMURANTES


Ausgabe Nr. 2 Monat Juli 1978
EIN INTERESSANTES DOKUMENT


Ausgabe Nr. 2 Monat Juli 1978
GEDANKEN ZUM HEUTIGEN PRIESTERMANGEL


Ausgabe Nr. 3 Monat Oktober 1978
RGERNIS VOR GOTT UND DEN MENSCHEN


Ausgabe Nr. 4 Monat November 1978
RECHTGLUBIGE SEKTE ?


Ausgabe Nr. 4 Monat November 1978
DIE KIRCHE ALS DIE WAHRE INSTITUTION DES HEILS


Ausgabe Nr. 5 Monat Dezember 1978
DER STUHL PETRI IST WEITERHIN VAKANT


Ausgabe Nr. 5 Monat Dezember 1978
SIE LGEN, PATER WERENFRIED


Ausgabe Nr. 5 Monat Dezember 1978
BRIEF VON KARDINAL BOURNE AUS DEM JAHRE 1928


Ausgabe Nr. 7 Monat April 1979
DIE HL. MESSE IST KEINE BLOSSE DISZIPLINARSACHE!


Ausgabe Nr. 7 Monat April 1979
VERE ANTIQUI ERRORIS NOVI REPARATORES!


Ausgabe Nr. 7 Monat April 1979
HRESIE VOR DEM AMTSANTRITT


Ausgabe Nr. 1 Monat Mai 1977
SIND WIR VORBEREITET ?


Ausgabe Nr. 2 Monat Juli 1977
DIE LITURGISCHE SPRACHE


Ausgabe Nr. 3 Monat September 1977
Konzil von Trient: Dekret ber das Meopfer


Ausgabe Nr. 4 Monat November 1977
DIE DOGMATISCHEN BESTIMMUNGEN DES TRIDENTINUMS ZUR PRIESTERWEIHE


Ausgabe Nr. 5 Monat Dezember 1977
FRIEDRICH NIETZSCHE VOR HUNDERT JAHREN


Ausgabe Nr. 6 Monat Februar 1978
DIE ABSICHTEN UND DAS ZIEL DES BENEDIKTINERS ODO CASEL


Ausgabe Nr. 6 Monat Februar 1978
GEGENWART DER KIRCHE IN DER WELT


Ausgabe Nr. 7 Monat April 1978
DIE LITRUGISCHE SPRACHE


Ausgabe Nr. 11 Monat Februar 2007
EN LA ENCRUCIJADA


Ausgabe Nr. 11 Monat Februar 2007
la croise des chemins


Ausgabe Nr. 11 Monat Februar 2007
At the crossroads


Ausgabe Nr. 11 Monat Februar 2007
Y seris como Dios (Gn. 3, 5)


Ausgabe Nr. 11 Monat Februar 2007
And thou wilt be like God (Gen. 3,5)


Ausgabe Nr. 1 Monat Mai 1976
LITERATURHINWEIS


Ausgabe Nr. 2 Monat Juli 1976
DIE FEIER DER KINDERTAUFE


Ausgabe Nr. 2 Monat Juli 1976
DER KRNUNGSEID DES PAPSTES


Ausgabe Nr. 2 Monat Juli 1976
AKTIVE TEILNAHME


Ausgabe Nr. 3 Monat September 1976
NEUERE BEITRGE ZUM GESCHEHEN UM ECONE


Ausgabe Nr. 4 Monat Oktober 1976
STELLUNGNAHME ZUM INTERVIEW KARL RAHNERS


Ausgabe Nr. 4 Monat Oktober 1976
MEIN VOLK, GEDENKE DOCH! (Mich. 6,5)


Ausgabe Nr. 5 Monat Dezember 1976
DIE LETZTE LUNG


Ausgabe Nr. 6 Monat Februar 1977
AKTIVE TEILNAHME


Ausgabe Nr. 7 Monat April 1977
AKTIVE TEILNAHME


Ausgabe Nr. 12 Monat Februar 2007
MISERICORDIAS DOMINI IN AETERNUM CANTABO, 1er continuation


Ausgabe Nr. 12 Monat Februar 2007
MISERICORDIAS DOMINI IN AETERNUM CANTABO, 4. continuation


Ausgabe Nr. 12 Monat Februar 2007
MISERICORDIAS DOMINI IN AETERNUM CANTABO, 5. continuation


Ausgabe Nr. 12 Monat Februar 2007
APPENDICE


Ausgabe Nr. 3 Monat August 1975
ADAM, WO BIST DU!


Ausgabe Nr. 3 Monat August 1975
LISTE DER EINWNDE GEGEN DEN NOVUS ORDO MISSAE


Ausgabe Nr. 3 Monat August 1975
BEITRGE ZUM GESCHEHEN UM ECNE


Ausgabe Nr. 1 Monat Mai 1975
Beata nobis gaudia


Ausgabe Nr. 1 Monat Mai 1975
Sie glauben noch an ein Paradies?


Ausgabe Nr. 2 Monat Juni 1975
ADAM, WO BIST DU!


Ausgabe Nr. 4 Monat Oktober 1975
LISTE DER EINWNDE GEGEN DEN NOVUS ORDO MISSAE


Ausgabe Nr. 4 Monat Oktober 1975
DAS NEUE 'MISSALE ROMANUM'


Ausgabe Nr. 4 Monat Oktober 1975
FRAU, SIEHE, DEIN SOHN!


Ausgabe Nr. 4 Monat Oktober 1975
BEITRGE ZUM GESCHEHEN UM ECNE


Ausgabe Nr. 5 Monat Dezember 1975
EIN KIND IST UNS GEBOREN - EIN SOHN IST UNS GESCHENKT


Ausgabe Nr. 5 Monat Dezember 1975
FRAU, SIEHE, DEIN SOHN!


Ausgabe Nr. 5 Monat Dezember 1975
DIE BESTIMMUNGEN DES TRIDENTINUMS ZUR HL. MESSE


Ausgabe Nr. 5 Monat Dezember 1975
LESERBRIEFE IN AUSZGEN


Ausgabe Nr. 6 Monat Februar 1976
EMPFEHLUNGEN, WIE SICH DIE GLUBIGEN IN DER JETZIGEN NOTLAGE DER KIRCHE VERHALTEN SOLLTEN.


Ausgabe Nr. 6 Monat Februar 1976
AKTIVE TEILNAHME


Ausgabe Nr. 1 Monat April 1974
GLTIGE UND WIRKSAME MATERIE


Ausgabe Nr. 2 Monat Mai 1974
GLTIGE UND WIRKSAME MATERIE - II.


Ausgabe Nr. 2 Monat Mai 1974
DIE NEUE RELIGION


Ausgabe Nr. 78 Monat Oktober/Nov. 1974
GLTIGE FORM


Ausgabe Nr. 78 Monat Oktober/Nov. 1974
SIND DIE NEUEN HOCHGEBETE ANNEHMBAR?


Ausgabe Nr. 9 Monat Dezember 1974
CORNELIUS UND CYPRIAN


Ausgabe Nr. 9 Monat Dezember 1974
DER ANFANG DER TUSCHUNG


Ausgabe Nr. 9 Monat Dezember 1974
DER UNSICHTBARE OPFERER-PRIESTER


Ausgabe Nr. 9 Monat Dezember 1974
ANTWORT


Ausgabe Nr. 10 Monat Jan./Februar-dopp. Nr. 1975
DIE GETREUE INTENTION


Ausgabe Nr. 12 Monat Mrz 1975
DIE EHEZWECKE


Ausgabe Nr. 12 Monat Mrz 1975
DIE UNGLTIGKEIT DER NEUEN MESSE VON ANFANG AN, Fortsetzung


Ausgabe Nr. 3 Monat Mai 2007
DIASPORA


Ausgabe Nr. 1 Monat April 1972
WURZEL, STAMM UND KRONE


Ausgabe Nr. 2 Monat Mai 1972
HRESIE VOR DEM AMTSANTRITT


Ausgabe Nr. 2 Monat Mai 1972
DIE LEONINISCHEN GEBETE


Ausgabe Nr. 2 Monat Mai 1972
Wurzel, Stamm und Krone


Ausgabe Nr. 8 Monat November 1972
Kurze Zusammenfassung der Argumente fr das 'fr viele'


Ausgabe Nr. 8 Monat November 1972
Wurzel, Stamm und Krone


Ausgabe Nr. 9 Monat Dezember 1972
Die Messe des hl. Pius V. ist immer noch erlaubt


Ausgabe Nr. 10 Monat Januar 1973
Offener Brief an die guten Priester


Ausgabe Nr. 11 Monat Februar 1973
DIE HOCHZEIT ZU KANA


Ausgabe Nr. 8 Monat November 1973
Wurzel, Stamm und Krone


Ausgabe Nr. 8 Monat November 1973
BRIEF DER REDAKTION


Ausgabe Nr. 9 Monat Dezember 1973
Das Geburtsjahr Christi und die Schtzung des Quirinus


Ausgabe Nr. 10 Monat Januar 1974
Die gltige Materie, das Offertorium, Ich


Ausgabe Nr. 11 Monat Februar 1974
Zum Tode von Bischof Blasius Sigebald Kurz OFM


Ausgabe Nr. 12 Monat Mrz 1974
Papa haereticus


Ausgabe Nr. 12 Monat Mrz 1974
Wollt auch ihr weggehen?


Ausgabe Nr. 1 Monat April 1973
DER VERLORENE SOHN


Ausgabe Nr. 2 Monat Mai 1973
Tuet Bue!


Ausgabe Nr. 3 Monat Juni 1973
DER HL. BONIFATIUS - ZUM FEST AM 5. JUNI


Ausgabe Nr. 3 Monat Juni 1973
VERNDERUNGEN IM MISSALE


Ausgabe Nr. 45 Monat Juli/August 1973
THEOLOGISCHE UND JURISTISCHE BEDEUTUNG DER BULLE QUO PRIMUM


Ausgabe Nr. 45 Monat Juli/August 1973
Wurzel, Stamm und Krone


Ausgabe Nr. 6 Monat September 1973
VORLUFER, NACHLUFER, MITLUFER


Ausgabe Nr. 6 Monat September 1973
VOLKSSPRACHE IN DER LITURGIE?


Ausgabe Nr. 6 Monat September 1973
Gehorcht!


Ausgabe Nr. 7 Monat Oktober 1973
Darf ein Papst den Ritus ndern?


Ausgabe Nr. 7 Monat Oktober 1973
Die heilige Messe


Ausgabe Nr. 4 Monat August 2007
Enzyklika Casti connubii - Anmerkungen


Ausgabe Nr. 13 Monat September 2007
Carta a Su Eminencia el obispo XXX


Ausgabe Nr. 13 Monat September 2007
Letter to His Excellency xxxx


Ausgabe Nr. 13 Monat September 2007
LA SANTISIMA TRINIDAD


Ausgabe Nr. 13 Monat September 2007
Et vous serez comme Dieu


Ausgabe Nr. 13 Monat September 2007
Declaratio


Ausgabe Nr. 13 Monat September 2007
Declaracin


Ausgabe Nr. 13 Monat September 2007
Declaration


Ausgabe Nr. 13 Monat September 2007
Dichiarazione


Ausgabe Nr. 5 Monat Oktober 2007
Das freimaurerische Prinzip


Ausgabe Nr. 5 Monat Oktober 2007
Motu Proprio Summorum Pontificum von Benedikt XVI.vom 7. Juli 2007


Ausgabe Nr. 5 Monat Oktober 2007
Die Falle der Motu-Proprio-Messe


Ausgabe Nr. 12 Monat Fvrier 1982
COEXISTENCE PACIFIQUE?


Ausgabe Nr. 12 Monat Fvrier 1982
RIEN QUE L'ANCIENNE MESSE - EXEGESE D' UN SLOGAN


Ausgabe Nr. 11 Monat August 1982
THE OLD MASS ONLY


Ausgabe Nr. 11 Monat Mai 1984
CATHOLIC RESISTANCE AGAINST MODERNISM


Ausgabe Nr. 11 Monat Mai 1984
Is Mgr. Lefebvre a validly consecrated bishop?


Ausgabe Nr. 11 Monat Mai 1984
ANOINTED ANTICHRISTS


Ausgabe Nr. 11 Monat Mai 1984
LE TEMPS DE L'APOCALYPSE


Ausgabe Nr. 11 Monat Mai 1984
THE LATTER DAY CHURCH


Ausgabe Nr. 12 Monat August 1984
Paganisation of the Liturgy in India


Ausgabe Nr. 12 Monat August 1984
SERPENTS OINTS PAR LE SAINT ESPRIT


Ausgabe Nr. 12 Monat August 1984
DECLARAT ION OF MGR. M.L. GURARD DES LAURIERS


Ausgabe Nr. 13 Monat Oktobre 1984
SACRE DE M. L'ABBE GNTHER STORCK


Ausgabe Nr. 13 Monat Oktobre 1984
QUE PENSER DE LA MISE AU POINT DE M. ALPHONSE EISELE?


Ausgabe Nr. 13 Monat Oktobre 1984
LIFE IN APOCALYPTICAL TIME


Ausgabe Nr. 13 Monat Oktobre 1984
IMPUDENT!


Ausgabe Nr. 13 Monat Oktobre 1984
L'GLISE DES DERNIERS TEMPS


Ausgabe Nr. 14 Monat Decembre 1984
NAVIDAD! NAVIDAD!


Ausgabe Nr. 14 Monat Decembre 1984
LE CAS DU PAPE HONORIUS (625-638)


Ausgabe Nr. 14 Monat Decembre 1984
LA TETE EST NECESSAIRE


Ausgabe Nr. 14 Monat Decembre 1984
DE ECCLESIAE CAPITE


Ausgabe Nr. 11 Monat May 1980
PEACEFUL CO-EXISTENCE?


Ausgabe Nr. 11 Monat May 1980
ITE, MISSA EST


Ausgabe Nr. 11 Monat May 1980
ONCE MORE: PRECISE QUESTIONS TO ECNE


Ausgabe Nr. 11 Monat May 1980
FOR ALL AND FOR YOU - THE PROGRAMME OF JOHN PAUL II.


Ausgabe Nr. 12 Monat June 1980
A PROCLAMATION ON 'THE NEW MASS AND THE POPE'


Ausgabe Nr. 13 Monat Februar 1981
NOVUS ORDO MISSAE: AN ANTI-MASS. Part 1


Ausgabe Nr. 13 Monat Februar 1981
NOVUS ORDO MISSAE: AN ANTI-MASS, Part 2


Ausgabe Nr. 12 Monat July 1981
VATICANUM 2 NEW RITES - ARE THEY VALID?


Ausgabe Nr. 6 Monat Dezember 2007
Das Motu Proprio nchtern betrachtet


Ausgabe Nr. 13 Monat August 1981
EXTRAIT DE LETTRE


Ausgabe Nr. 13 Monat August 1981
LE CANON 188, N 4 OU: OU EST L'EGLISE


Ausgabe Nr. 13 Monat August 1981
UN COMMUNIQUE DE MONSEIGNEUR LEFBVRE


Ausgabe Nr. 13 Monat August 1981
EXTRAIT DE LA BULLE DE PAUL IV: CUM EX APOSTOLATUS OFFICIO


Ausgabe Nr. 13 Monat August 1981
LETTRE A MSGR. LEFBVRE


Ausgabe Nr. 12 Monat Juni 1985
LES PRISES D'ARNAUD LE DOUANIER


Ausgabe Nr. 12 Monat Juni 1985
A CUSTOMS-OFFICER'S PRIZE


Ausgabe Nr. 12 Monat Juni 1985
L'ANTI-CHRIST ET L'GLISE OFFICIELLE


Ausgabe Nr. 11 Monat April 1985
MONTRE-MOI TES CHEMINS, SEIGNEUR


Ausgabe Nr. 11 Monat April 1985
OUR LADY OF FATIMA AND THE HOLY FATHER


Ausgabe Nr. 11 Monat April 1985
DE APOSTOLICA SEDE


Ausgabe Nr. 11 Monat April 1985
HOW THE ROMAN CITADEL COLLAPSED


Ausgabe Nr. 14 Monat February 1984
Pastoral-Brief/Epistola pastoralis/LETTRE PASTORALE-dt/lat/fr


Ausgabe Nr. 14 Monat February 1984
CATHOLIQUES CONTRE IMPOSTEURS


Ausgabe Nr. 12 Monat July 1983
Where do we stand?


Ausgabe Nr. 12 Monat July 1983
Ou en sommes-nous?


Ausgabe Nr. 12 Monat July 1983
JUAN PABLO II. NO ES UN PAPA CATOLICO


Ausgabe Nr. 12 Monat July 1983
ROMAN CATHOLIC BISHOPS SPEAK


Ausgabe Nr. 12 Monat July 1983
VATICAN II FACE LA TRADITION


Ausgabe Nr. 12 Monat July 1983
REPONSE DE M. L'ABB MILCH A LA LETTRE OUVERTE DU M. HELLER


Ausgabe Nr. 13 Monat Oktober 1983
FALSE BISHOPS AND TRUE BISHOPS


Ausgabe Nr. 13 Monat Oktober 1983
OFFICIAL PRESS RELEASE


Ausgabe Nr. 13 Monat Oktober 1983
EST-ON SCHISMATIQUE SI ON JUGE QUE LE SIEGE DE SAINT PIERRE EST ACTUELLEMENT OCCUPE


Ausgabe Nr. 13 Monat Oktober 1983
IS ONE A SCHISMATIC, WHEN IN OUR DAYS ONE CONSIDERS THE CHAIR OF ST. PETER AS VACANT


Ausgabe Nr. 11 Monat April 1983
AGAINST THE 'PROPHECY' OF THE SO-CALLED 'ROMAN CATHOLIC'


Ausgabe Nr. 11 Monat April 1983
THE ARIANISM - AN EXAMPLE FOR THE EXISTENCE OF THE CONSENSUS FIDELIUM


Ausgabe Nr. 11 Monat April 1983
CONTRARIES PAR LA CONSECRATION D'VQUES CATHOLIQUES


Ausgabe Nr. 11 Monat April 1983
LETTRE OUVERTE D'AMERIQUE AUX FRERES DANS LA FOI


Ausgabe Nr. 11 Monat April 1983
Concerning the problem of the 'una cum'


Ausgabe Nr. 11 Monat Mai 1981
LE NOVUS ORDO MISSAE: UNE ANTI-MESSE


Ausgabe Nr. 11 Monat Mai 1981
SEULEMENT, QUAND LE FILS DE L'HOMME REVIENDRA TROUVERA-TIL LA FOI SUR LA TERRE?


Ausgabe Nr. 14 Monat Oktober 1981
LETTRE OUVERTE A MGR. MARCEL LEFEBVRE


Ausgabe Nr. 14 Monat Oktober 1981
LA BANDE DES QUATRE


Ausgabe Nr. 2 Monat Juni 1980
Beilage II zu EINSICHT X(2) Juni 1980: Die neue Messe und der Papst


Ausgabe Nr. 11 Monat May 1980
APPEL DU 16.4.1979


Ausgabe Nr. 12 Monat June 1980
Vox FIDEl: LA VOIX DE LA FOl OU L'ORGANE DES SOUHAITS


Ausgabe Nr. 11 Monat February 2008
ARE POST CONCILIAR RITES VALID?


Ausgabe Nr. 11 Monat February 2008
THE NEW RITE OF BAPTISM


Ausgabe Nr. 11 Monat February 2008
THE NEW RITE OF BAPTISM - PART II


Ausgabe Nr. 11 Monat February 2008
LETTER FROM A PRIEST


Ausgabe Nr. 12 Monat Decembre 1982
LETTRE DE L'EVEQUE MEXICAIN MOISES CARMONA


Ausgabe Nr. 12 Monat Decembre 1982
CURRICULUM VITAE OF MGR. LOUIS VEZELIS O.F.M. (engl.)


Ausgabe Nr. 12 Monat Decembre 1982
Some Remarks concerning the Consecrations by Mgr. Ng-dinh-Thuc and Mgr. Carmona


Ausgabe Nr. 12 Monat Decembre 1982
ALGUNAS CONSIDERACIONES SOBRE LAS CONSAGRACIONES EPISCOPALES


Ausgabe Nr. 12 Monat Decembre 1982
STORM CLOUDS OVER THE WHOLE WORLD


Ausgabe Nr. 15 Monat Decembre 1981
BREVE RESEA SOBRE EL TRADICIONALISMO EN MEXICO


Ausgabe Nr. 15 Monat Decembre 1981
POUR VOUS ET POUR TOUS - LE PROGRAMME DE JEAN-PAUL II


Ausgabe Nr. 15 Monat Decembre 1981
SECTE ORTHODOXE ?


Ausgabe Nr. 15 Monat Decembre 1981
HOMELIE DU 4 OCTOBRE 1981


Ausgabe Nr. 11 Monat August 1982
A ROMAN CATHOLIC BISHOP SPEAKS


Ausgabe Nr. 11 Monat August 1982
JURAMENTO DE CONSERVAR Y PRESERVAR LA UNIDAD DE LA IGLESIA


Ausgabe Nr. 11 Monat August 1982
CURRICULUM VITAE DEL R.P. JOSE DE JESUS ROBERTO MARTINEZ Y GUTIERREZ


Ausgabe Nr. 11 Monat August 1982
LE CAS BARBARA


Ausgabe Nr. 11 Monat August 1982
THE CASE BARBARA


Ausgabe Nr. 11 Monat August 1982
ANSWER OF REVEREND FATHER HANS MILCH


Ausgabe Nr. 11 Monat August 1982
ANTICHRIST


Ausgabe Nr. 11 Monat August 1982
THE QUESTION OF THE PAPACY TODAY


Ausgabe Nr. 4 Monat September 2001
Die Bulle >Cum ex apostolatus officio< von Papst Paul IV.


Ausgabe Nr. 12 Monat Mrz 2008
I believe in the holy Catholic Church, the communion of saints


Ausgabe Nr. 12 Monat Mrz 2008
A PAPAL ELECTION UNDER THE PRESENT CIRCUMSTANCES


Ausgabe Nr. 12 Monat Mrz 2008
DECLARATION: On John Paul II's death


Ausgabe Nr. 12 Monat Mrz 2008
Apostasa y Confusin


Ausgabe Nr. 12 Monat Mrz 2008
LA BULA DE PAULO IV


Ausgabe Nr. 3 Monat April 2003
Pauls' IV. Bulle Cum ex apostolatus officio - Appendix


Ausgabe Nr. 13 Monat April 2008
LA VALIDEZ CE LOS RITOS POSTCONCILIARES CUESTIONADA


Ausgabe Nr. 13 Monat April 2008
BIBLIOGRAFIA: VALIDEZ CUESTIONADA DE LOS NUEVOS RITOS POSTCONCILIARES


Ausgabe Nr. 13 Monat April 2008
PASCENDI DOMINICI GREGIS


Ausgabe Nr. 13 Monat April 2008
PASCENDI DOMINICI GREGIS - CONTIN. 1


Ausgabe Nr. 13 Monat April 2008
PASCENDI DOMINICI GREGIS - CONTIN. 2


Ausgabe Nr. 13 Monat April 2008
ENSEIGNEMENT DE PIE XII POUR DFENDRE LES CRITURES


Ausgabe Nr. 13 Monat April 2008
PROCLAMATION CONCILIAIRE CONCERNANT LA LIBERT RELIGIEUSE


Ausgabe Nr. 14 Monat Mai 2008
EL PROBLEMA DE LA RESTITUCION DE LA JERARQUIA CATOLICA


Ausgabe Nr. 14 Monat Mai 2008
EL PROBLEMA DE LA RESTITUCION DE LA JERARQUIA CAT. 1.Cont


Ausgabe Nr. 14 Monat Mai 2008
EL PROBLEMA DE LA RESTITUCION DE LA JERARQUIA CAT. 2.Cont


Ausgabe Nr. 14 Monat Mai 2008
EL TEMA DE LA RESTAURACION DE LA JERARQUIA CATOLICA


Ausgabe Nr. 14 Monat Mai 2008
LA RESTAURACION DE LA JERARQUIA CATOLICA - BIBLIOGRAFIA


Ausgabe Nr. 12 Monat Mrz 2008
REPLICA AL ARTICULO 'APOSTASIA Y CONFUSION'


Ausgabe Nr. 15 Monat Juli 2008
DICTAMEN SOBRE UNA ELECION PAPAL EN LAS PRESENTES CIRCUNSTANCIAS


Ausgabe Nr. 15 Monat Juli 2008
ELIGENDUS EST PAPA


Ausgabe Nr. 2 Monat April 2009
Die Holocaust-Latte liegt zu hoch!


Ausgabe Nr. 2 Monat April 2009
Dokumente zum Fall Williamson


Ausgabe Nr. 11 Monat Mai 2009
The Holocaust Bar is too High


Ausgabe Nr. 11 Monat Mai 2009
SATIS COGNITUM


Ausgabe Nr. 11 Monat Mai 2009
Documents about the Case Williamson


Ausgabe Nr. 11 Monat Mai 2009
Sedevacantists Believe in the Holy Roman Catholic Church‏


Ausgabe Nr. 3 Monat August 2009
Von der wahren Kirche Christi


Ausgabe Nr. 12 Monat September 2009
Aeterni Patris, engl


Ausgabe Nr. 12 Monat September 2009
Aeterni Patris, span


Ausgabe Nr. 12 Monat September 2009
Le bon sens catholique


Ausgabe Nr. 13 Monat Diciembre 2009
REFLEXIONES SOBRE LA NATIVIDAD DE NUESTRO SEOR


Ausgabe Nr. 4 Monat Dezember 2009
Die Gttlichkeit des Christentums


Ausgabe Nr. 13 Monat Diciembre 2009
Christmas Letter 2009


Ausgabe Nr. 13 Monat Diciembre 2009
Humani Generis


Ausgabe Nr. 13 Monat Diciembre 2009
Festividad de Cristo Rey


Ausgabe Nr. 13 Monat Diciembre 2009
St. Leo the Great


Ausgabe Nr. 13 Monat Diciembre 2009
LEGLISE CATHOLIQUE-ROMAINE DE LA DIASPORA


Ausgabe Nr. 13 Monat Diciembre 2009
Estado de emergencia: afianzado en cemento


Ausgabe Nr. 11 Monat giugno 2010
Consolazioni per i fedeli


Ausgabe Nr. 11 Monat giugno 2010
Al crocevia


Ausgabe Nr. 11 Monat giugno 2010
Novena To The Holy Ghost


Ausgabe Nr. 12 Monat luglio 2010
Auctorem fidei - III


Ausgabe Nr. 12 Monat luglio 2010
Auctorem fidei - IV


Ausgabe Nr. 3 Monat August 2010
Die Synode von Pistoia und ihre Verurteilung durch Pius VI.


Ausgabe Nr. 3 Monat August 2010
Breve Pius VI. an den Bischof von Chiusi und Pienza


Ausgabe Nr. 11 Monat Februar 2011
A. 8. c-d Der wahre Kern der Intentionsfrage:


Ausgabe Nr. 12 Monat Mrz 2011
B. 10. a - 11. Aber ist die an den gesamten Klerus der Rest-Kirche gerichtete Forderung


Ausgabe Nr. 13 Monat June 2011
Clerical Abuse


Ausgabe Nr. 13 Monat June 2011
E sarete come Dio (Gn. 3, 5)


Ausgabe Nr. 13 Monat June 2011
A proposito della situazione attuale della Chiesa


Ausgabe Nr. 13 Monat June 2011
Al crocevia


Ausgabe Nr. 13 Monat June 2011
SOBRE LA REALIDAD Y LA EXITENCIA DEL PURGATORIO


Ausgabe Nr. 2 Monat Juni 2011
Vom klerikalen Mibrauch in traditionalistischen Kreisen


Ausgabe Nr. 2 Monat Juni 2011
Ein Besuch bei Fr. Krier in Las Vegas/USA


Ausgabe Nr. 4 Monat Dezember 2011
Der Wiederaufbau der Kirche als Institution


Ausgabe Nr. 1 Monat Februar 2012
Brief an Herrn Gilbert Gris


Ausgabe Nr. 1 Monat Februar 2012
Verwechslung mit Folgen


Ausgabe Nr. 3 Monat September 2012
Erneut auf dem Prfstand


Ausgabe Nr. 4 Monat Dezember 2012
Hart, aber fair - ein Briefwechsel zur aktuellen kirchlichen Situation


Ausgabe Nr. 1 Monat Mrz 2013
Die Verhandlung vor dem Synedrium


Ausgabe Nr. 1 Monat Mrz 2013
Null und nichtig der Ritus der Bischofsweihe von 1968


Ausgabe Nr. 2 Monat Juni 2013
Habemus Papam? Zur Wahl von Jorge Mario Bergoglio


Ausgabe Nr. 2 Monat Juni 2013
Null und nichtig der Ritus der Bischofsweihe von 1968


Ausgabe Nr. 4 Monat Dezember 2013
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN...


Ausgabe Nr. 4 Monat Dezember 2014
Das erzieherische Wirken der Kirche


Ausgabe Nr. 2 Monat April 2015
Leserbrief zu: Gehrt der Islam zu Deutschland?


Ausgabe Nr. 2 Monat April 2015
Islamisches Recht (arīa) mit dem Grundgesetz vereinbar?(1)


Ausgabe Nr. 4 Monat September 2015
Die Irrtmer des II. Vatikanums und ihre berwindung durch die Erkenntnis Christi als Sohn Gottes


Ausgabe Nr. 1 Monat Februar 2016
Er sah ihn und ging vorber Priester ohne kirchliche Sendung: das Legitimittsproblem


Ausgabe Nr. 2 Monat Mai 2016
Er sah ihn und ging vorber Priester ohne kirchliche Sendung: das Legitimittsproblem


Ausgabe Nr. 3 Monat September 2016
Et regnabunt cum Christo mille annis


Ausgabe Nr. 4 Monat November 2016
Et regnabunt cum Christo mille annis


Ausgabe Nr. 1 Monat Februar 2017
Et regnabunt cum Christo mille annis


Ausgabe Nr. 2 Monat Mai 2017
Et regnabunt cum Christo mille annis


Ausgabe Nr. 1 Monat Februar 2018
Arianer, Nicaner, Modernisten, Lefebvristen, Sedisprivationisten, Sedisvakantisten, Nonkonformisten und Schlafmützen: Maran atha! - Komm Herr!


Ausgabe Nr. 3 Monat August 2018
Leserbriefe


Ausgabe Nr. 4 Monat November 2018
Die Auserwhlung Marias


Ausgabe Nr. 3 Monat September 2019
Mitstreiter gesucht Brief an einen Konservativen


Ausgabe Nr. 4 Monat Dezember 2019
Weihnachten 2019


Ausgabe Nr. 1 Monat Februar 2020
Papa contra Papam


Ausgabe Nr. 3 Monat Mai 2020
... mit leeren Hnden um Kopf und Kragen


Ausgabe Nr. 4 Monat Juni 2020
The Errors of Vatican II and their defeat through Recognizing Christ as Son of God


Ausgabe Nr. 4 Monat Juni 2020
Is Jesus Christ the Son of God?


Ausgabe Nr. 4 Monat Juni 2020
The Question remains: Is Jesus Christ the Son of God?


Ausgabe Nr. 5 Monat Juni 2020
Los errores del Vaticano II y su superacin gracias al conocimiento de Cristo como Hijo de Dios


Ausgabe Nr. 5 Monat Juni 2020
Es Jesucristo el Hijo de Dios?


Ausgabe Nr. 5 Monat Juni 2020
Cmo se puede conocer a Cristo como Hijo de Dios: nuevas consideraciones


Ausgabe Nr. 5 Monat Juni 2020
Queda por responder la pregunta es Jesucristo el Hijo de Dios?


Ausgabe Nr. 5 Monat Juni 2020
Bienaventurados los puros de corazn porque ellos vern a Dios (Mt 5,8).


Ausgabe Nr. 5 Monat Juni 2020
Por eso, todos nosotros, ya sin el velo que nos cubra la cara, somos como un espejo que refleja la gloria del Seor;


Ausgabe Nr. 6 Monat Juni 2020
Jsus-Christ est-il le Fils de Dieu?


Ausgabe Nr. 6 Monat Juni 2020
Les erreurs de Vatican II


Ausgabe Nr. 7 Monat Juli 2020
NACHRICHTEN, NACHRICHTEN, NACHRICHTEN...


Ausgabe Nr. 1 Monat Februar 2021
Auf dem langsamen Marsch in die Apostasie deutsch englisch


Ausgabe Nr. 2 Monat Mrz 2021
Das Turiner Grabtuch ein Beweis fr die Existenz Jesu? Teil I


Ausgabe Nr. 3 Monat Mai 2021
Hyopstatische Union - Teil 2


Ausgabe Nr. 5 Monat November 2021
Leben und Werk des hochw. Abb. Augustin Barruel


Ausgabe Nr. 3 Monat September 2012
October 9th, 2012 an Oppressing Anniversary


ARE POST CONCILIAR RITES VALID?
 
ARE POST CONCILIAR RITES VALID?


I. THE SACRAMENT OF HOLY ORDERS

by
Toms Tello Corraliza

This is a thorny and burning issue, a frightening question, the mere mention of which is chilling and causes a genuine scandal. Thus, I would like to approach my work with sensitivity and caution, and emulate, whenever possible, the impartial emotion of a robot or a computer. Of course, a human being could never approximate, the geometric rational coldness of those instruments, in the exposition of certain facts. This is simply a "desideratum."

These are the facts. In accordance with the morbid bias of Vatican II (this is the most benign adjective that comes to mind) to innovate, renovate and reform everything, without any exception whatsoever, in respect to the multi-secular structures of the Church, a profound, drastic and dangerous reformation of each and every one of the sacramental rites was carried out.

That destructive task, was inexorably implemented, and with indomitable tenacity it was entrusted to an organism, created "ad hoc," on February 29, 1964 (that is, three months before the approval of the Constitution of the Sacred Liturgy); it was called the "CONSILIUM AD EXSEQUENDAM CONSTITUTIONEM DE SACRA LITURGIA."
Thus it happened that, step-by-step, hastily and without cessation, in accordance with the guidelines of the aforementioned Constitution: "quam primum," (N 25), "cum urgeat" (N 40) one by one, all the traditional rites of the Roman Catholic Liturgy were dismantled, and gradually the new post-conciLiar rites emerged. In fact, the first to be promulgated were the rites pertaining to the Sacrament of the Holy Orders, on June 18, 1968. Those rites would be put into effect on April 6, 1969.

On June 8, 1969, after the promulgation of the New Order of the Mass, the "CONSILIUM" disappeared under that appellation. On that date, Paul VI issued his constitution "SACRA RITUUM CONGREGATIO," and in this document he substituted the Sacred Congregation of Rites with another two congregations: one for the Causes of Canonization, and the other for DIVINE WORSHIP. The latter absorbed the "CONSILIUM." Cardinal Lercaro was replaced by Cardinal Gut; but the Secretary remained the same as in the "CONSILIUM," Annibale BUGNINI.

Thus, the "CONSILIUM" disappeared solely in name and not in reality; it continued to operate, under another appellation, and with the advantage of having been freed from the obstacles and difficulties, previously imposed by the suspicious vigilance of the former Congregation of Rites. Therefore, it continued its reforming endeavor of the sacramental rites which, until its nominal disappearance, it had not had time to elaborate...

All the faithful of a certain age are cognizant of the alteration of rites as a reality; but what not everybody knows is that from the very beginning there was strong opposition to the same, as well as a refutation of the renovated rites.

In terms of the former, it must be asserted that the new rites were not peacefully recived in the Church. As a witnesses to the shock with which they were received, as they were being promulgated, and of the rejection of the same, by denying or doubting their validity, we may cite l'Abbe Georges de Nantes, staunch defender of their validity and a furious enemy of those who sustain their invalidity. For this author, simply to question their validity, and to reject them for this reason, is a SIN AGAINST THE HOLY SPIRIT, and the consummation of a schism (Cf. ist C.R.C. # 77, p. 2: 107, p. 14: 109. pp. 1-2)

In terms of the latter, after the initial, instinctive, impassioned reaction, the scientific or scholarly reaction emerged, and serious studies were published on each and all the renewed sacraments. These were compared to the traditional sacraments, all their variations were analyzed in light of the doctrine both of Theology and of the "Magisterium" and the conclusion was reached that, at a minimum, the validity of all of them was dubious. There are authors who, based on powerful objective reasons, refuse to acknowledge the validity of the majority of these. The only two sacraments which are untainted by doubt are that of Baptism and Matrimony. Moreover, in respect to Matrimony, Dr. Rama COOMARASWAMY believes that it is virtually impossible to invalidate it, if both the Christian persons entering into it have the proper intention of entering into holy matrimony.

However, the same author leaves the door opened to doubt about the validity of Baptism, based on questions that, in the past, were repeatedly presented to the Holy See. In response to which the Holy See provided an exposition of Church doctrine on this issue (Cf. D.S. 3100-3102, and 3126). Church doctrine affirms, as the general norm, that given those assumptions,' its validity should be presumed, without any doubt, except in a specific cases where there is proof of invalidity.

In accordance with Church doctrine, an objective conclusion is imposed. Whenever the proper matter and form of Baptism are correctly and seriously applied - which may be achieved with the traditional Rite of Baptism, as well as with the new rite - we may presume that the Minister holds the other essential element for its validity, that is, the proper intention, as long as the contrary is not demonstrated.

Hence, we should not be categorical and alarmists, on inconsistent bases; because, in addition to being ridiculous, it would solely generate a concomitant blind rejection and dismissal of legitimate conclusions about the other sacraments. I mention this because there are some authors who stubbornly defend their own ideas, and unequivocally deny the validity of Baptism, yet they support the repetition of the sacrament, risking the possibility of sacrilege.

Having clarified these points (which I believed to be necessary), let us continue with the main idea of the discourse concerning the opposition to the new rites. The promulgation of the N.O.M. (Novus Ordo Missae) caused a very tempestuous and bitter polemic, which gave rise to the BRIEF CRITICAL EXAMINATION of the same, signed by Cardinals Ottaviani and Bacci, thus, the debate concerning the new rites of the other sacraments was relegated to a secondary position. The furor of the upheaval caused by the N.O.M. silenced the minor clamor produced by the opposition to the other post-conciliar rites, which were being promulgated at the time.

It is high time that something be known about this transcendental matter, which gave rise to numerous studies and vociferous debates in some nations. This is my objective. Having completed the requisite foregoing introduction, we should proceed with the concrete theme of the present study.

Although the title of this work refers to all the sacramental rites, we should limit this ambitious and extensive plan, and concentrate on the Rites of the Holy Orders, to which the subtitle of this work refers. Even within this scope, we must limit our study to the two ranks within the priesthood: presbyterate and episcopacy. We will do so for the following three reasons:
1) due to the immeasurable scope of the theme, which could provide sufficient material for several lectures
2) because, with the exception cf the theme of the N.O.M. (the extensive bibliography of which I am quite familiar with) I lack sufficient information to expound competently on the others;
3) because it is logical to give priority to the study of the rites of Ordination and Consecration: since the conclusion concerning their validity or invalidity goes directly to the core of this issue. If they are invalid all the other sacraments are invalid, except Baptism and Matrimony, due to the lack of valid ministers necessary to administer the sacraments. Hence, it will not be necessary to study their validity, because of their dependency on the Sacrament of the Holy Orders.

Many of the authors who have studied and analyzed these rites have reached the conclusion that the same are invalid; but even those who do not dare to go so far, conclude that there is a positive doubt. The common foundation for this study is the Bull "APOSOLICAE CURAE" written by Pope Leo XIII, in which he declared the Anglican orders null, with a definitive and irrefutable statement.

In fact, if we compare the new rites with the Anglican rites for Holy Orders, we find the same errors admonished by Pope Leo XIII which led him to declare them null.

Therefore, in light of the surprising similarities between the Anglican rites and the post-conciliar rites, we must conclude, through analogy, that these are null, or at a minimum, as mentioned in the foregoing, that there is a positive doubt.

Let us proceed and conduct a succinct analysis of the new rites of Ordination and Episcopal Consecration, beginning with the former. In both these new rites we find the same errors as in the Anglican rites, that is, a defect in Form, and a lack of intention: hence, for the sake of clarity, it is indispensable to provide a subdivision into two sections.

A) DEFECT IN FORM

According to the statement of Pius XII in his constitution "SACRAMENTUM ORDINIS" (30-XI-47), the essential words of the FORM are the following: "Da, quesumus, Omnipotens Deus, in hos famulos tuos presbyterii dignitatem; innova in visceribus eius spiritum sanctitatis, ut acceptum a te, Deus, secundi meriti munus obtineant censuramque morum exemplo suae conversationis insinuent."

In the new rite form, established by Paul VI, there are two differences: one alteration and one suppression. The alteration was undertaken in the sintagma "IN HOS FAMULOS TUOS," which from the circumstantial completment or object in the accusative with the word "IN", was converted into the dative "HIS FAMULUS TUIS." The aforementioned suppression was that of the conjunction "UT".

Among Anglo authors there emerged an interesting and instructive polemic, that is, fundamental to any subsequent study, in respect to the validity or invalidity of this rite in terms of the alteration of the Form. Let us summarize.

In 1979, British author, Michael Davies writes the book "The Order of Melchizedek". Its implicit objective: the defense of the validity of the new rite. In spite of his preconceived conclusion, he is objective in his analysis. The analysis and critique of that work and the polemic that it incited, is set forth by his compatriot, John Daly.

Davies compares the vices and defects of the Anglican Orders with the new post conciliar rites, in accordance with the analysis in "APOSTOLICAE CURAE". He undertakes an exhaustive comparative analysis, and concludes b asserting without ambages: "Exactly what Leo XIII reproved within the Anglican rite, can be said of the new Catholic rite of 1968."

After setting forth this adverse statement, which for intrinsic reasons leads to the conclusion of invalidity, he presents the arguments supporting its validity. First, Davies believes he has found a good reason to support the latter argument in the identity of the Form, in both the traditional and the new rite. However, the foundation of his argument is an extrinsic reason with an apodictic value, which is, of course, also the same reason espoused by Georges of Nantes and all those who defend the validity of the same (SINCE ANOTHER DOES NOT EXIST): "The Holy Ghost would not permit the SUPREME AUTHORITY to promulgate an invalid Sacramental Rite; therefore, the underlying intention of the Rite, once it has been accepted and promulgated by the Pope, it will be valid "IPSO FACTO". On the other hand, the acceptance of the new Rite by almost the entire Church is also an irrefutable proof of its validity."

However, that "ALMOST" leaves it exposed to doubt, with the CON being proven by some events. He states: "It was imposed on the whole Church without previous consultation with the Hierarchy, and some bishops expressed serious reservations." Supporting the latter statement, he cites the case of a British bishop, who accepted the request of some men to be reordained, who felt doubt and misgivings in this respect.

In the balance of his apparent hesitation, he correctly sets forth this observation, (with which I agree): "If the new rite is valid, then the case presented in the APOSTOLICAE CURAE by Leo XIIl remains indeterminate, and vice versa. That is, if the papal statements in that encyclical are definite, then the new rite is invalid." "Hence, if we accept one, we must accept the other, and if we reject one, we must reject the other." Very ingenious, Davies!!!

Nonetheless, despite of these apparently objective reflections, he sees the light, but he closes his eyes to it, because of his a priori predilection for its validity. His attitude was manifested, leaving absolutely no doubt, in his public argument with Father William JENKINS, a North American. The debate was carried out in successive articles. There were replies and counter-replies, throughout 1981, all of which were published in The Roman Catholic a journal produced in New York.

Let us focus on the Form. He believes it to be identical to the original. Father Jenkins warns him about this error, which is also common to other authors. He says: The conjunction "UT" is missing, and Pius XII, in his infallible statement, included it as an integral part of the Ordination Form. Does the absence of it affect the substance of the meaning? All polemics are centered on this question.

Davies attempts to maintain his position and he defends the identity of meaning, despite this deletion. However, confronted with Father Jenkins' dialectic offensive, Davies vacillates, going from trench to trench until he reaches what he believes is the safer refuge of his arguments: the promulgation by the Supreme Authority and the acceptance by ALMOST (my emphasis) the entire Church. Father Jenkins does not consider this counter-reply to be adequate; however, this restrains him from going further, and reaches solely the conclusion of a reasonable positive doubt.

J. Daly in his work "Michael Davies - An Evaluation" (1989) summarizes the debate and participates in the same, at a time when its echoes had already been extinguished. He critiques the argument, presents interesting new points and reaches his own conclusions, with great competence and erudition.
He believes that the debate between Father Jenkins and Mr. Davies lacks theological vigor and strength. "The Form, as defined by Pius XII is infallibly valid, but it is not the only one, as it was a Form instituted 'in genere'." The Eastern Rites do not use exactly the same words. Thus, it refers only to the Latin Rite, and it is based on the Ritual, approved over centuries by the Church. Therefore, its definition was not retroactive.

After examining the arguments in favor and against the suppression of the preposition "UT," he concludes that there is a legitimate positive doubt, such that it suggests a great probability of invalidity. Prior to Daly, another author who also wrote for the magazine "The Roman Catholic", Dr. Rama COOMARASWAMY, in his work "The Post-Conciliar Rite of Orders" (1983) expounds the semantic consequences of the other variation: the dative "his famulis," instead of the accusative "in hos famulos," which Daly does not consider, and which was also circumvented by Father Jenkins. The former probably did not deal with it because this change appears only in the official promulgation, but not in the Pontificale Romanum, it does not affect the practice, and the discussion of the same may be postponed.

In respect to the deletion of "UT," Dr. COOMARASWAMY's reasoning follows very much the same lines as that of J. Daly, although the latter is more resolute in his conclusion. Dr. COOMARASWAMY concludes with these sensible words: "Despite some doubt, the question of the VALIDITY OR INVALIDITY OF THE RITE, continues to be open, and much of it depends on the reason for the suppression of the UT."

This is the question (I add) concerning the entire matter: it would be necessary to investigate the motive or the REASON for those small modifications introduced in the sacramental FORM. Hence, the minimal relative importance which I relegate to the debate over those slight verbal variations, considered in isolated Form. I do not, however, assert this because of the apparent insignificance of the modification. A sintagma or a particle, or even a simple phoneme could be the basis for reformers to introduce errors and heresies, as occurred in the well-known case of the introduction of "IOTA" by the semi-Aryans. The infiltration of heterodoxy depended on an "IOTA." Thus, orthodoxy repudiated it.

For example, if in the administration of Baptism, the traditional Form is altered, and a Form without the conjunction "et" (and) is used; that is "Ergo te baptizo in nomine Patris, Filii, Spiritus Sancti," the baptism would be null, because it could be interpreted as a profession of the Sabellian heresy, which does not recognize the distinction between the three Persons of the Blessed Trinity.

Fr. Aldama states in respect to the integral words of the Form defined by Plus XII: "Evidens est..." That is, it is evident that the Pontifical Document does not refer to the material word, but rather to their formality; that is, the Form should be expressed with the words that mean the grace of each sacrament. Therefore, my personal opinion is that, in spite of my doubt due to the absence of the preposition "UT," it does not approach the degree to which Daly extends it. I prefer and approximate the judgement of Dr. COOMARASWAMY.

To decide if the modification, deletion or addition of a word nullifies the Sacrament, it is insufficient to exclusively focus on the material fact of the modification, but rather to examine the reasons or circumstances that brought such a alteration. Sometimes, only the Magisterium can resolve the question. Hence, since the absence of "UT" cannot, without question, be considered the cause of the invalidity, or even a probable cause, from my perception, we must proceed to examine the intention underlying the modified Rite.

B) The "SIGNIFICATIO EX ADJUNCTIS," as proof of the OBJECTIVE OR INTENTION OF THE RITE.

The Form determines and specifies the Matter, which is determinable in and of itself, and whose unity in its application, should offer the UNEQUIVOCAL meaning of grace and power of the Sacrament that is administered.

The Forms of the Sacraments were instituted by Christ, some "in specie," and others "in genere." The former are words uttered by Christ Himself. Their expression is restrictive, unequivocal and with well-defined limits, that cannot be altered by the Church: "Ego te baptizo..." "Hoc est enim Corpus meum."

In respect to the Baptismal Form, there was the objection that in the Greek Rite it is formulated in the passive voice. "Baptizatur servus talis.. . This objection was resolved magisterially in its theological aspect by St. Thomas Aquinas (Cf. III, q. 66, a. 5). In addition, we must assert that the active and the passive voices both express the same idea, semantically, although in different ways; thus, the meaning is not substantially affected.

However, in respect to the Forms instituted "in genere," Christ conferred upon His Church the power of expressing it according to its best judgement; as well as to modify or adapt it, provided the substance of the meaning of the Sacrament is not altered.

Therefore, due to the nature of these kinds of Forms (among them, those pertaining to the Sacrament of Holy Orders), they are not always expressed in a fully unequivocal way, considered in and of themselves, to be outside the ritual context. Normally, they lend themselves to equivocations. However, the forms of the Sacraments must be UNEQUIVOCAL in order to produce there sacramental effect ("APOSTOLICAE CURAE"). Plus XII in his Constitution "SACRAMENTUM ORDINTS" states: "The Form is the words that determine the application of the Matter, and by them unequivocally, the meaning of the sacramental effects."

Hence, the great importance of the different parts of the rite and the secondary ceremonies in unequivocally determining the kinds of Forms "in genere" which, in their isolated expression, could be equivocal. This is the reason why all the authors agree on outlining the importance of the ritual context, in which the Form of a sacrament is inserted.

Thus, they meticulously examine and analyze what Itas been termed "SIGNIFICATIO EX ADJUNTIS" or LITURGICAL CONTEXT, universally-accepted expressions; as well as "EXPLANATORY RITES" of which Werner writes, and "TOTAL FORM" to which Dr. Wendland refers. Father Aldama, in a footnote, refers to the manner in which the Form is considered, according to San Augustin, as the aggregate of all the ceremonies that are performed in the administration of a sacrament (p. 25).

This theory is supported, on the one hand, by disciplinary practice. "Maximum interest" was always placed on the observance, with absolute fidelity, of the text and the ceremonies of the rites performed, to ensure the validity of the Sacrament.

The British Catholic Bishops of the Westminster Ecclesiastical Province, who wrote "A Vindication of Bull 'Apostolicae Curae'", stated in respect to the same: "The Church... has guarded the prayers and ceremonies which have been transmitted to her from the earliest ages, taking special care not to omit nothing for by adhering rigidly to the transmitted rite, we can always be certain of its validity; whereas, if we omit or alter anything, we could, perhaps, be abandoning just that element which is essential." That fidelity to the rite was recommended in these verses:
"Nisi Formae demas / Nihil addas, nihil variabis.
Transmutari cave / corrumpere verba, morari."

This respect for the textual and ceremonial integrity of the rite has always existed in all religions. Among the pagans, the accuracy in the recitation of the traditional forms (rites emanate from immemorial antiquity) bordered on the superstitious, considering ritual words as something magical. Among the Romans, the simple error in one word, made obligatory the entire repetition of the form.

Nonetheless it should be clarified that, in the Catholic Church, the faithful observance of the rites was always urged, under the possibility of committing a sin if the same are not adhered to (Cf. Several canons of the CIC, and the very severe Canon of the Council of Trent, D. 856): that is, the full accuracy of prayers, ceremonies and rubrics; but this fidelity never reached a degree of superstitious exaggeration.

In terms of the foregoing, the missal norms established by St. Plus V in his treatment of DEFECTIBUS IN CELEBRATIONE MTSSARUM OCCURRENTIBUS, are very instructive. An incorrect pronunciation, if it is not on purpose, but due to ignorance or a "lapsus linguae" does not nullify a sacrament (however, St Thomas clarifies this as follows: "si sit tanta corruptio quae omnino auferat sensum locutionis non videtur perfici Sacramentum..."). That was the solution proffered by Pope St. Zachary to St. Boniface in respect to the validity of the Baptism performed by a priest, who was ignorant of the Latin language and when Baptizing said: "in nomine Patria et Filia..." (Cf. D. 297). However, it is something very different to make an alteration with the objective of introducing an error or a heresy, "non errorem aut haeresim," a verbatim citation of the aforementioned response.

C) THE DOCTRINE

St. Pius V, addressing the defective Form in the aforecited work, asserts that, if something is omitted or modified (diminueret vel immutaret), it could affect the meaning of the same; hence, the consecration would not occur. However, he goes on: "if something is added that does not alter the meaning, the sacrament would still be valid, but 'gravissime quidem peccaret'." That is, the omission "sciens ac volens," of "ENIM" would constitute a very serious sin.

Pius XII in addition to infallibly defining the Form of the Sacrament of the Holy Orders, resolutely commands the preservation, with all accuracy, of the text and the ceremonies of the Rite received. However, the most elucidating argument, is the teaching of Leo XIIl, in the aforementioned Bull.

Leo XIIl rejects the primitive Form of the Anglican Orders, because its words ("minime significant definite ordinem sacerdotii vel eius gratiam et potestatem") precisely meant neither the priestly order or its grace and power. However, a century later the Anglicans modified it, upon the realization that their form was empty and ineffective, but Leo XIIfl, even while admitting its validity within a Catholic rite, also rejects it, because of the liturgical context in which it is inserted; since the Anglican liturgy semantically had corrupted the Catholic concept of the priesthood. It is in this, that we have the most sound foundation for affirming the theory that the liturgical context or "Significatio ex adiunctis" may invalidate a Sacrament, even though the Form used may be correct in the integrity of its words.

What is meant by SIGMIFICATIO EX ADIUNCTIS, LITURGICAL CONTEXT, etc.? J. Daly efines it as "all the factors and circumstances associated with the sacramental Form and, therefore, they can provide extrinsic determination to an intrinsically indeterminate Form." Father Francis Clark affirms: "The sacramental meaning of an Ordination is not necessarily limited to a sentence or a formula, however, it can be clearly inferred from many sections of the rite. These other sections can contribute individually, or as a whole, in determining the sacramental meaning of the effective formula in an unequivocal sense." This may even be influenced by the CONNOTATION of the ceremony as a whole, in the relictious context of the time (In The Catholic Church and Anglican Orders CTS. 1962, quoted by Mr. Dales in his work).

As one may infer from the foregoing, those factors not only make reference to the literary and ceremonial context (intrinsic factors), but likewise, encompass what is called a situational context; that is the circumstances of their genesis, proposed objectives, time, connotations, etc. (extrinsic factors).

Some illustrative examples. A word may have two or more meanings, and only the context will make it clear. For example, the word "story" may refer to a floor of a building or to a tale. There is no question as to its meaning if I say: "You must go the tenth story of the building," or if I say: "Let me read you an interesting story." Also, the word "course" could be a school subject of the path of a runner, or the different dishes of a dinner. The context is absolutely necessary to identify its meaning.

However, there is an intermediate level, where a word may be ambiguous, regardless of the context. This is the deficiency of human language. The philosopher Ortega y Gasset stated: "Not every word expresses what we mean. It would be illusory to believe that they can. Language cannot be that rich."

However, these unavoidable ambiguities may be fortuitous or unfortunate, due to the deficiency of human language, or utilized, entirely intentionally, as a strategy to attain ignominious goals.

Let us apply this to our subject. We have already stated that the Forms of the Sacraments instituted "in genere" (and these constitute the majority) tend to be vulnerable in this aspect, that is, they may become ambiguous in their expression or formulation, when considered in isolation. On the other hand, we know that, as is dogmatically required, the Form should UNEQUIVOCALLY express the effect intended in a particular Sacrament. However, the difficulty posed by the intrinsic ambiguity of those forms is clarified by the liturgical context.

Hence, even when the Form retains all its constituent words, its meaning could be corrupted and falsified by the liturgical context. Therefore, the best means of ascertaining the semantic content and the underlying intention in these new rites is the guideline set forth by Leo XIII in his APOSTOLICAE CURAE.

Said Bull censures deletions, changes, mutilations and implications by omission in the prayers and elements of the ceremonial that are theologically explicit in the literary and ceremonial context (the intrinsic factors) of the Anglican Ordinal: "De ipsis CONSULTO detractum est quidquid in Ritu catholico DIGNITATEM et OFFICIA SACERDOTII perspicue designat..." Meaning that everything that clearly denoted the dignity and functions of the Priesthood in the Catholic Rite were DELIBERATELY eliminated. Therefore, he concludes: "Non igitur esse Formam aptam..." That is, a form cannot be adequate and sufficient for the administration of a Sacrament if it suppresses what represents the distinctive essence of said Sacrament. Well, this is exactly what occurs in the new postconciliar rite.

All the authors agree on this point, beginning with Michael Davies whose objective was, as mentioned in the foregoing, to defend the validity of the new me. Davies openly recognizes these same defects:
"The Traditional Rite has been drastically remodeled, following Cranmer's example; this was primarily achieved by the deletion of prayers and ceremonies, previously utilized to concretize priestly power in a clear and explicit way."

In fact, the new rite eliminated the clear references to the sacrifice of the Mass, which are unequivocally made in the traditional rite. The Priesthood and Sacrifice are intimately united. The primary and essential function of the priest is the offering of sacrifices. And the priesthood is defined by the Sacrifice... It is, thus, affirmed in Catholic Doctrine (Epistle to the Hebrews; Tridentine Canon, D. 957). Moreover, it is confirmed in the Encyclical of Pius XI "AD CATHOLICI SACERDOTII": "The essential power of the Priest consists of his power to CONSECRATE, OFFER, and ADMINISTER THE BODY AND BLOOD OF CHRIST, and his secondary and supplementary powers are the forgiveness of sins, and the preaching of the Word of God..." ACCIPE POTESTATEM OFFERERE SACRIFICIUM DEO.

The Form, considered in isolation, can be equivocal, by signifying the Priesthood in general "DIGNATATEM SACERDOTII... et SECUNDI MERITI MUNUS," said power is specifically Catholic and is concretized in other parts of therite: "SACERDOTEM ETENIM OPORTET OFFERRE, benedicere, praesse, praedicare et baptizare" meaning, "the Priest is granted the power to offer, etc." "Quatenus mortis Domini mysterium celebrantes... Et in obsequium plebis tuae, PANEM ET VINUM IN CORPUS ET SANGUINEM FILII TUI immaculata benedictione TRANSFORMENT." Which means: "To transform the bread and wine into the Body and Blood of your Son..." MISSAMQUE CELEBRARE TAM PRO VIVIS QUAM PRO DEFUNCTIS .... That is "Receive the power to offer God the Sacrifice and to celebrate the Mass for the living and for the dead." "Et Oferre PLACABILES HOSTIAS PRO PECCATIIS ATQUE OFFENSIONIBUS POPULI OMNIPOTENTI DEO." Which means, "And offer Almighty God propitiatory offerings for the sins and transgressions of the people."

All these clear and unequivocal expressions about the essential power and primary function of the priesthood, and about the celebration of the propitiatory Sacrifice of the Mass for the living and for the dead, have disappeared in the new Rite; similar to the manner in which they disappeared in the Anglican Rite. Let us consider an example.

In the ceremony of handing over the chalice with wine and water, and the paten with a host to those who are being ordained, the old Rite states: "Receive the power to offer the sacrifice to God and to celebrate masses for the living, as well as for the dead, in the name of the Lord."

In the new Rite this ceremony has been truly maintained, but let us examine the formula of the delivery: "Receive the offering of the holy people to offer it to God." ("ACCIPE OBLIATIONEM PLEBIS SANCTAE DEO OFFERENDAM"). In the Spanish translation the error is augmented, and the verb "offer" has been translated as "present."

As one may observe, absolutely nothing (and even less so in the vernacular languages) here indicates the propitiatory Sacrifice: the offering of which was the essence of the Catholic priesthood. The delivery of the chalice with the wine and the paten with a host would be the most auspicious moment for an unequivocal reference to the Holy Propitiatory Sacrifice, an unbloody renewal of the Sacrifice of Christ on Calvary, and not a simple commemoration, as Protestants attempt to do.

Hence, from the literary and ceremonial context (that is, the intrinsic factor) the nullity of the Ordination must be concluded, through analogy. Let us now consider and examine the extrinsic factors or circumstances to discover the underlying intention of the same.

As everybody knows, the proper intention, together with Matter and Form, are the "sine quo non," for the validity of a Sacrament. However, the intention, since it is internal, cannot be judged by the Church; but Leo XIII emphasizes that the Church can and should judge the intention when it is manifested in external signs. As was taught by St. Thomas (III, q. 64, a.q.).

Therefore, Leo XIII adds, that when a Minister, even if he is a heretic or a schismatic, seriously administers the Sacrament in accordance with the Rite, SERIO AC RITE, solely by this fact, it is judged that he had the intention of doing what the Church does. On the other hand, if alterations are introduced into the Rite with the manifest purpose of establishing a differant Rite, not received by the Church, and with the objective of rejecting what the Church does, it then demonstrates, not solely a lack of the proper intention, but an antithetical intention that contradicts the Sacrament.

With the objective of ascertaining the underlying intention of the altered rite, Leo XIII recommends the examination of the extrinsic factors and circumstances that could adulterate the intention of the Church. "Ad rectam, plenamque... aestimationem..." That is: "For a fair and complete evaluation.., in addition to the prior observations (that is, those that refer to intrinsic factors), the circumstances (that is, extrinsic factors) should, likewise be taken into account." The Pope offers an open list, because "longum est singula persequi, neque est necessarium," meaning, "it would be tendious and unnecessary to record all the circumstances in detail."
Let us examine some of those circumstances and apply them to the new rites of Holy Orders.

1. First, Leo XIII refers to the authors and their attitude toward the Church "cuius animi essent in catholicam Ecclesiam Auctores Ordinalis..."

To determine the character of the authors and supporters of the new Rite, there is nothing better than beginning with the basic work: "The Liturgical Movement" by Father Bonneterre. The director of the orchestra was A. BUGNINI, who is presumed to be a freemason. His predecessors, who had recommended the changes for more than half a century, were freemasons and modernists. They had their own very clear conception of the Sacraments, as was manifest in the 13 propositions condemned by St. Pius X, in the LAMENTABIILI Decree. Among the aforementioned precursors, one of the most prominent was Dom L. BEAUDUIN, a true spawn of Satan, and innumerable neo-liturgists, whose errors were condemned by Pius XII in MEDIATOR DEl.

The progressive forces dominated the decisions of the Second Vatican Council from the beginning. This is not solely something I propound; we also have the testimony of a qualified witness, Msgr. LEFIEBVRE: "It was, thus, that the Commissions formed, with two-thirds of them comprised of progressive members."

2. Their OBJECTIVES: "Quo demum consilia sun referent." What were their objectives?, I ask. What were Bugnini and his collaborators' intentions in this endeavor? Well, they had what they needed to have; nothing more, nothing less. Those men could not have had an orthodox intention because they were based in the error, which made them intrinsically incapable of this. Only a divine miracle like the miracle of Balaam and his donkey, could have changed their wicked intention. However, one should not usually expect those miracles, or ask them of God. Doing so, would be to tempt Him. OPERARI SEQUITUR ESSE.

In addition, we need neither analyze the intentions, nor undertake an exercise in conjecture. The revolutionary principles are openly proclaimed. Let us go to the origin. The section of the Conciliar Constitution dedicated to the Liturgy, solemnly begins by proclaiming the fundamental objective and principle, with these words: "Sacrosanctum Concilium cum sibi proponat..." What is proposed? What are its objectives? Let us listen.
1) To augment the Christian Life among the faithful, day by day.
2) To better adapt the institutions that may be subject to change, to the needs of our time.
3) To promote everything that may contribute to the UNION of all who believe in Christ.
4) To strengthen what is efficacious in inviting all humans to the bosom of the Church.

Behold, the beginning of the beginnings, the LEITMOTIV, which explains everything, a concoction consisting of one measure of Catholic lime, and three measures of heterodox modernist sand; in accordance with their tactic, as we were reminded by St. Pius X, in his encyclical PASCENDI.

I respectfully yield to the commentary of a more authoritative pen than mine. "What are the subversive elements?" Read them carefully.
A) Objective 2) "To adapt the institutions subject to change." Said institutions are neither described nor listed. This is an open door to universal cacophony, which is what was offered to us.
B) Objective 3) To foster everything that may contribute to the Union of all who believe in Christ, etc. This is an ecumenical principle, immoral, in and of itself. That "EVERYTHING" encompasses, beforehand, the abandonment of everything. And
C) 4) To strengthen... This is a principle of missionary bearing, but only apparently. We are not dealing with conversion, but with an opening to the world... When this principle is applied to the liturgy, it entails the adoption of a profane style... (Cf. Mysterium Fidei, N 48, 4 Quarter, 1979)

The work was undertaken, guided by these corrosive principles; and the progressive leaders confessed this openly. They considered the outline of the Liturgical Constitution a Framework Law, wherein, through a coherent evolution, all the aberrations of the Revolution would gradually enter. Therefore, Msgr. DWYER, Archbishop of Birmingham, a frequent speaker at European Symposiums, said in 1967: "The liturgical reform is, in a very profound sense, THE KEY TO THE AGGIORNAMENTO. Make no mistake about it: it is there that the REVOLUTION begins." Words pronounced in Rome at the First Synod of Bishops (Cf. QUE PASA? N 313, 12-27-69, taken from LA CROIX 10-25-67).

What more do we want? When there is an overt confession, proof abounds. Hence, the underlying intention in the postconciliar rite is perverse, it is not Catholic.

We must take into account that this gibberish and rivers of ink, arguing about whether they are greyhounds or hound dogs, exists only among the traditionalists. The progressives are perfectly certain that their intentions have become reality, even implicitly. Moreover, the Protestants, with astute intuition, have realized that the entire liturgical reform is on their side. Thus, the Superior Council of the Confessional Church of Alsace-Lorraine stated: "We are interested in using the new eucharistic prayers, in which we find, and which have the advantage of adorning the theology of the sacrifice that we used to attribute to Catholicism." In respect to references about sacramental rites, in general, Professor KNUTSON, speaker of the Lutherans stated:
"There is an enthusiastic interest in the liturgical renewal among the Protestants," underscoring that, "The theological thought of the Catholic Church, in certain realms, such as that of the Sacraments, has progressed considerably. This evolution demonstrates that Lutheran and Catholic thought are closer and converging" (Mysterium Fidei N 49, March 1980). The foregoing are sufficient examples.

3. RETURN TO THE SOURCES.
Another of the circumstances enumerated by Leo XIII is the pretext of the return to the sources ("specie quidem redintegrandae eius formae primaevae"). The return to primitive simplicity is present as a pretext among the innovators and heretics throughout history, since Vigilantius in the fourth century created the first liturgical heresy. opposing triumphalism and praising the return to primitive simplicity. This is a deleterious archeologism, condemned by Pius XII in his MEDIATOR DEl, and which is nothing more than a revolutionary method to break with tradition, for which they profess to have such great appreciation. The traditional rites, established by the Church centuries ago, are unequivocal, and allow for neither semantic fraud, nor the manipulations to which primitive rites lend themselves.

I will conclude with a quote in support of the avowed perfidy of the innovators work: "The AMIBIVALENT (the capitalization is my emphasis) writing will favor us. We express ourselves in a diplomatic manner, but after the Council, we will reach the implicit conclusions..." Confronted with this exhibition of shamelessness by a member of the Doctrinal Commission, the famous liberal theologian SCHILLEBEECKX became upset and exclaimed: "I CONSIDER IT DISHONEST" (Cf. Rev. BAZUIN, 48, 1965, p. 4; cited in MYSTERIUM FIDEl, N 48, 1979. p.18).

4. Another circumstance cited in the open list established by Leo XIIl refers to the collaborators invited ("quos adscivennt ... fautores ab heterodoxis sectis...") from various different sects. This same circumstance also occurred in the development of the new rites. It is a notorious and public fact, that six members of different Protestant sects intervened as "OBSERVERS" in the creation of the N.O.M. However, according to Dr. COOMARASWAMY, Michael Davies provides us with all the evidence necessary to affirm that some of those ho participated in the reform of the Mass, also intervened in the reform of the Sacrament of the Holy Orders.

On the other hand, it must be clarified that the role of said guests was not that of mere spectators, who only assented, but rather, they actively intervened. Let us hear two testimonies. A Catholic, Msgr. BAUM, who wrote in 1967: "They are not there as mere observers, but rather as experts; and they FULLY (the capitalization is my emphasis) participate in the discussions about liturgical renewal." The other testimony emanates from one of the Protestant guests, the Anglican JASPER, who declared in 1977: "In fact, we were authorized to comment, criticize, and make suggestions." (Cf. ITINERARIES, N 212, April 1977, cited by Raffard de Briennes, in LEX ORANDI)

CONCLUSION

The Anglican Rite demonstrated the true intentions of those who created it. In the formulation of the new rite, the same circumstances existed.

In the context of the traditional Roman Pontifical, there is not the slightest ambiguity about the essential power of the Catholic priest. There is certainly ambiguity in the new one, however, and this is a circumstance that invalidates any sacrament. Therefore, as an accurate and definitive conclusion, I find the words of J. DALY quite sensible and well-balanced:

"It is conclusive that the validity of the new rite is, at least, questionable. Its validity should be proven, not merely assumed, because it is an obvious fact that the postconciliar rite is similar in its vices to those of the Anglican Rite, condemned by Leo XIII, and which, for this reason, were declared null. It is proven to be dubious. To what extent? To the degree of maximum probability, approaching moral certitude."

I agree. This reality obliges us to assume an unequivocal, practical attitude. The Church is tutiorist (that is, it follows the most probable path in case of doubt) where the validity of the Sacraments is concerned. Hence, between a probable opinion about the validity of a Sacrament, and another that is even more probable, we must choose the latter (D. 11511). Which should be adhered to: a rite of questionable validity or a rite that is dogmatically incontrovertible? Even a mere discussion of this is entirely untenable.


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II. EPISCOPAL CONSECRATION



A) Intrinsic Factors

In my analysis of the new rite of Consecration, I will proceed inversely; that is, beginning with the liturgical context.

In terms of the situational context or extrinsic factors, everything has been stated, since they are common for all the rites of priestly ordination and for the Episcopal consecration.

In respect to intrinsic factors, it must be stated that one discerns errors and deficiencies similar tc those found in the Rite of the Holy Orders, but apparently to a lesser extent. In the traditional rite, the spiritual power, "POTESTAS SPIRITUALIS," is clearly specified, as are the proper functions of the episcopacy: "EPISCOPUM, oportet iudicare, interpretari, CONSECRARE, ORDINARE, offene, baptizare et CONFIRMARE." Among the enumerated functions, the specific differences of the "PLUS" - the power of the bishop over that of a simple priest - are unequivocally indicated; particularly, the power to ordain new priests, and the consecration of a new bishop to ensure the continuation of apostolic succession, and of the Church as a Sacred Institution of Salvation. These are specifically: CONSECRARE, ORDINARE (and "confirmare" as the ordinary minister).

These words express the exclusive "Powers" of the High Priesthood, and these have been eliminated in the new rite. What was asserted about the simple priesthood, is applicable here, citing Leo XIII: "De ipsis CONSULTO detractum est..." They DELIBERATELY eliminated everything that in the Catholic Rite that designated, with all clarity, the dignity and the special functions of the Bishop.

Using the analogy of the condemned errors of the Anglican Ordinal, the same conclusion concerning the validity of the priestly order would have to be reached.

B) The Form

Here I will quote Virgil's words which open the second part of The Aeneid: "MAlUS OPUS MOVEO", that is, "I undertake a more arduous enterprise."
To embark upon this analysis, let us transcribe both Forms, the traditional and the new, and compare.

Traditional Form: "COMPLE in sacerdote tuo MINISTERII SUMMAM et Ornamentis totius glorificationis instructum, coelistis unguenti rore SANCTIFICA' (Cont. SACRAMENTUM ORDINIS, DENZ 3860). In English: "Complete in your priest, the fullness of your ministry, and adorned with the graces of your glory, sanctify him with the dew of the heavenly ointment."

New Form: "Et nunc effunde super hunc Electum, eam virtutem quae a te est. SPIRITUM PRINCIPALEM, quem dedisti Filio tuo Jesu Christo, quem ipse donavit sanctis Apostolis, qui constituerunt Ecciesiam per singula loca, ut sanctuarium tuum in gloriam et laudem indeficientem nominis tui" Translation: "And now, pour on this elected one that power, which emanates from you, the PRINCIPAL (or Main) SPIRIT, that you gave to Your Son Jesus Christ, and that He, in turn, gave to his Holy Apostles, who founded the Church everywhere, as your sanctuary, for the glory and perpetual praise of your name" (AAS, LX, (7), July, 29, 1968).

As anyone may observe, the latter is pure gibberish. It has been asserted in the foregoing, that "in genere" forms tend to lend themselves to ambiguities; hence, it is necessary that, in the ritual context, its meaning be completely accurate, so that it will produce the sacramental effect. However, it is no less true, that, even if all the ambiguities are eliminated from the ritual context, if at the time of applying the form, it is expressed in a sense that, "ad rem non pertinet", the semantic emptiness in regard to its meaning would render the sacrament invalid.

But, let us not hasten. Let us analyze and compare the new and the traditional forms. The first thing we notice is the quantitative difference between one and the other. The modern form almost triplicates the traditional in the number of words. It must, logically, contain, at least, a lot of hot air.

The forms of the Sacraments tend to be very concise; all superfluous words are avoided. In fact, the Forms of the Sacrament of the Holy Orders is the most extensive, due to the nature of the same, which must express not only the grace, as in the other Sacraments, but the specific Spiritual Power, "Spiritualis Potestas" of each degree of Orders. Nevertheless, the superfluous words do not invalidate the Sacrament, if they are limited to a mere magnification, and they do not erode the proper meaning of the sacramental effect. It is thus affirmed by St. Thomas: "quaecum que fiat additio vel substractio vocum..." That is: "every addition or subtraction of words that do not corrupt the proper meaning of the Sacrament, do not invalidate it" (Cf. III, q. 60, a.8, ad. 2).

Let us now examine the quantitative aspect. Immediately we realize that the differences between one form and the other are profound. First and foremost, between the 16 words of the traditional form, and the 43 words of the modern form, the authors only detect one word in common, the conjunction "ET" which is something I reject. There is not a single identical word; and even the material coincidence of "ET," formerly considered, is not the same. The "ET" in the new form is not symmetrical with its use in the old one. In the traditional form, "ET" is a link between sentences, that serves to delineate the two effects produced by the Sacrament of Holy Orders: the Power and the Grace: "Comple in sacerdote tuo... ET sanctifica."

On the other hand, in the new Form, "ET" is not a sentence link, but rather a link between words: "in gloriam ET laudem." That is, even if it were the case that the unitary expression in the new form were not gibberish, it would solely express the effect of the grace, but not of the Power ("POTESTAS'): hence, it is an impaired, inane and useless form, and it cannot produce the sacramental effect. It is not a mere elaboration, but rather an elimination of the fundamental meaning.

Therefore, we cannot speak of a light alteration, a small and unimportant touch, as can be said of the form of the priestly Ordination. In the latter, it represents a small hole; in the former, it is an entire cave. In the Form of the Ordination, the hole could be relatively easily eluded, allowing us to walk ahead with dialectical haughtiness on the firm path of other words, which were common to both forms. However, in respect to the Episcopal consecration we cannot take a single step without getting stuck in the marshy cave.

I do not believe that it is possible for anyone who studies the new form in-depth, to consume that potpourri without nausea, or without retching with doubt. Hence, it is not strange that Dr. COOMARASWAMY and Daly, along with myself, suspected that M. Davies, who studied the new rites for the deaconate and for priestly ordination in order to defend their validity, would not even dare touch the subject of Episcopal Consecration. There is simply no viable dialectic, short of Lucifer transforming himself into the angel of light, to successfully defend this case.

Therefore, by studying these forms, all hesitation disappears. This emerged when considering the Form of the priestly ordination, where doubt was feasible. However, all the authors who analyze the form of the Episcopal consecration, agree with the affirmation, without the slightest doubt, concerning the semantic vacuousness of this form, and hence, its absolute nullity.

The final conclusion, is that from the date the new rite was imposed in each diocese of the Catholic Church, no new Catholic bishops have been consecrated in the Latin Rite of the Official Church. This is incredibly frightening and distressing, because the bishops are the transmitters of Apostolic Succession. Without bishops, who are the first link in the ecclesiastical structure, and the primary members of the Church, according to Pius XII in his MYSTICI CORPORIS all the other sacraments fail, except Baptism and Matrimony, as we have proven. The bishops, according to the teaching of Leo XIII, are the fundamental base of the Church: "Since, by their Ministry, not only children are begotten, but also Fathers, that is priests, to rule her and nourish her" (Cf. DIVINUM ILLUD MUNUS, DS 3328).

With invalid sacraments the salvation of innumerable souls is jeopardized; hence, is indispensable, that this matter be clarified with effort and diligence. With the tactics of ostriches, we will get nowhere.

With these words, I could have concluded my exposition; however, I will follow the example of authors who, in a display of good will, placed great interest and effort into getting to the bottom of the meaning of the most relevant, the most impacting expression in the gibberish of the new form - an endeavor that I consider useless, based on the evidence - the mysterious reference to the "SPIRTTUM PRLNCIPALEM."

Said expression is found in Psalm 50 ("Miserere") when David asks forgiveness for his double sin: adultery and murder. The repentant king uses this phrase. What is the meaning of that expression? I have consulted more than a dozen translations. These are the following: "my spirit," "a magnanimous spirit," "voluntary, principal noble," or "spirit of nobility." The expression that prevails in the modern translations is "a generous spirit," which is the one used in the new translation of the Psalter, carried out under the direction of Cardinal Bea.

Both the Greek version "HEGEMONICO PNEUMATI", and the Latin version "SPIRITU PRINCIPALI" attempt to provide the meaning of the Hebrew "Nedibah," which is derived from "nadib" = prince, which would be something like "princely spirit" or "spirit of princes"... What is hermeneutically clear is that "Spiritum Principalem" does not mean the Third Person of the Blessed Trinity - which is the meaning that the authors search for, in vain.

What does tradition say? Well, very little. I consulted the commentary by St. Augustine (ENARRATIONES). The Saint limits himself to expounding what others, who had preceded him, had understood. He states, "Some believe that the Blessed Trinity was named before the Incarnation... By the "right spirit" (verse 12), whom they believe to be the Son; the "Holy Spirit" is the "Holy Ghost"; and that the "PRINCIPAL SPIRIT" is the FATHER... Others understand the "right spirit" to mean the spirit of man, which was twisted by sin; and that the "PRINCIPAL SPIRIT" is the Holy Ghost whom David asks not to be removed from him, and by whom he wants to be strengthened. And St. Augustine concludes by affirming: "None of these opinions are heretical." However, he does not proffer an opinion, he limits himself to expounding, skeptically, those two mystical meanings, set forth by others, sometimes without a sufficient literal base, and he declares that they are not heretical.

Other commentators of the Jesuit order echo the first opinion, to which St. Augustine refers, and clarify that it was introduced by Origenes, and that it had adherents in the Middle Ages. Therefore, based on Tradition, it is equally dear that "SPIRITUS PRINCIPALIS" is not the Third Person of the Blessed Trinity. This is why different authors give their own version and nuance. KRGER: "Leading spirit or spirit of government." Egreyi: "Excellent spirit." COOMARASWAMY: "Spirit of Authority."

What is the meaning given to it by the authors of the new rite? Dom BOTTE, president of the commission in charge of the reform of the rites of Holy Orders, had to face the conjectures and suppositions about it. What did the person primarily responsible for this monstrosity do? Dom Botte attempted to explain with hesitations and contradictions, and he never clarified anything.

Let us see... the expression is found and is taken from the Rite of Consecration, written by the schismatic Hyppolitus for his sect and his followers.

Dom Botte admits - according to other authors - that not only are we uncertain of the meaning of the enigmatic expression, but those very words could be an erroneous version; and that, of course, the expression emanates neither from Jesus Christ, nor from the Apostles. (His sincerity is positive, and at the same time, he demonstrates the abyss to which we can be led by the insane archeologism, condemned by Pius XII). Nonetheless, D. Botte dares to conjecture as to the meaning given by Hyppolitus and he believes that Hyppolitus meant the Holy Ghost... However, he adds that the Gift of the Spirit is emanating from the Leader, and that the best translation would be "Spirit of Authority or of Government"... Author COOMARASWAMY concludes by citing these words stated by D. Botte: "The only problem is to ascertain the meaning given to the expression by the author of the prayer."

I leave this gibberish to the consideration of the readers, however, I conclude with this epiphonema: What an insult, what an outrage, what a derision of human intelligence, in general, and to the faithful, in particular! It was an abuse of authority, based on the assumption that faith castrates intellect. However, the case is that, with an expression that nobody, including its chief editor, can define or clarify to any degree of certainty, they attempt to validate a sacramental rite. St. Thomas, writing about the form of Baptism, tells us that just as the Matter of the sacraments is always a common and easily discernible element; the words used in the Form should, similarly, be those most commonly utilized to express those concepts; "nec in aliis perficitur Sacramentum..." He states: "If upon administering the sacrament of Baptism it is stated, 'In nomine Genitoris et Geniti et Procedentis'" despite the fact that the persons referred to are the same, the Sacrament would not have been administered (III, q. 66, a. 5). What would St. Thomas say of the enigmatic expression "SPIRITUM PRINCIPALEM;" irresolute neologism, coined by Dom Botte and his collaborators?

Let us take yet another step. Let us assume "SPIRITUM PRINCIPALEM" - making an abstraction of the hypothesis of the former paragraph - unequivocally meant the Third Person of the Holy Trinity; even in this case, it would not be sufficient to validate the new Form. Leo XIII rejected the following section of the Form of the Anglican Rite as inadequate for the validity: "Accipe 'SPIRITUM SANCTUM' et memento ut resuscites gratiam Dei, quae est in te, per impositionem manuum"... Even this form expresses unequivocally the Third Person of the Holy Trinity. Leo XIII states: "Because the words of this Form in no way clearly mean the proper Grace and 'Spiritual Power' ("POTESTAS SPIRITUALIS") of the Supreme Priesthood." And it is evident that the meaning of the principal effect ("POTESTAS SPIRITUALIS," an exclusive power of the bishop) does not exist in the hodge-podge of the Form of the new rite of Episcopal consecration.

In addition to constituting a nonsensical Form, Doctor WENDLAND detects, in the same, a hint of heresy, upon placing the Son - from whom the Holy Spirit jointly emanates - on the same level with the Apostles.

Let us just say, the shrewdness of the modernists has gone too far. One could say of them, what is stated in Psalm 9: "In laqueo isto quern absconderunt comprehensus est pes eorwm" That is, they have been trapped by their own snares... How coarsely they did it! "It was thus permitted by Divine Providence, against which the advice of the impious is futile, in accordance with what is written" (1 Cor. 1, 19).

Christ promised to assist His Church until the consummation of times... and His promise cannot fail. St. Thomas, referring to a specific case wherein a priest was invalidly ordained, states: "pie' credi potest"... One can PIOUSLY believe that the Highest Priest will not permit that a fraud of this magnitude, which could pose a danger to His Church, remain concealed, unknowable. Hence, with even greater reason, we must firmly ("FIRMITER) and not only piously believe, that in respect to facts of universal scope, Christ will not permit that a fraud of such importance remain hidden and objectively unknowable, with definitive harm for the Church and for the souls.

Therefore, and one would expect nothing less, Divine Providence has ensured that the sinister and wicked light of the deceit and emptiness of the new Form of Episcopal consecration shine with radiant splendor; with the objective of not wasting time on hesitations and interminable theological discussions; with the consequence of extremely serious harm to the Church and the faithful, who, in a state of astonishment would not know what to think. Thus, it will be inexcusable to dose one's eyes to the evidence.

Let us tremble and remedy, especially those whom it will concern. THE FOUNTAIN OF APOSTOLIC SUCCESSION HAS GONE DRY; and IF A FOUNTAIN IS DRY, ALL THE CHANNELS THAT EMANATE FROM IT, WILL ALSO DESICCATE.

Toms Tello Corraliza
May 1996
 
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