(Image on left of high-ranking, 30th degree Freemason, "Cardinal" Achille Liénart)
FYI: Rama Coomaraswamy publicly changed his view, from his 1982 glaringly deficient article on the question of the validity of Lefebvre's "Orders" [which the Hierarchy views as doubtful -TCW] from, quote: "There is no credible evidence which shows that Cardinal
Liénart was a Freemason."
To the fact, that indeed "Cardinal" Leinart was a Freemason.
"It was Cardinal Leinart, another Freemason, who in 1950 petitioned Pius XII for permission to celebrate the Easter Vigil at night rather than
in the morning - and this for "pastoral reasons". 44 Frs. Antonelli and Bugnini were glad to assist. What resulted was a new rite ..." -Rama Coomaraswamy, "The Destruction
of the Christian Tradition," p. 246, 2006
"The Destruction of the Christian Tradition",
By Rama Coomaraswamy,
Chapter 12 The Liturgical Revolution, pp. 246-247
"In 1948 Pius XII established the 'Commission for Liturgical
Reform.' Its director was Rev. Ferinando Antonelli, O.F.M, (later Cardinal) and the Secretary the Rev. Annibale Bugnini, C.M. (later Archbishop). It is these two individuals who have primarily been responsible for the various steps that culminated in the 'Novus
We have already presented evidence that Archbishop Bugnini was a Freemason. 43 The Freemasons have long dreamed of infiltrating, and indeed, of taking
over the Church. It was Cardinal Leinart, another Freemason,
who in 1950 petitioned Pius XII for permission to celebrate the Easter Vigil at night rather than in the morning - and this for 'pastoral reasons'. 45 Frs. Antonelli and Bugnini were glad to assist. What resulted was a new rite with
1) optional prayers; 2) the use of the vernacular; and 3) the rubric directing the celebrant to "sit and listen" rather than read from the altar. Then in 1953 the immemorial midnight Eucharistic fast was reduced from midnight to three hours. ... The
next step occurred in 1955 when a new Holy Week rite was introduced. It contained the following key features: 1) everything was short and simple; 2) the priest faced the people during the essential parts of the rite; 3) the prayers
at he foot of the altar and the Last Gospel were suppressed; and 4) the laity recited the Our Father aloud with the priest. The Palm Sunday service was altered along similar lines. Six of the collects, the ancient rite for the Blessings of the Palms, and the Gloris
Laus et honor at the door were all suppressed. In addition the recitation of the Passion was shortened so as to omit the accounts of the anointing at Bethany and the Last Supper. Still more, the Triduum Sacrum or
the sevices of the last three days of Holy Week along with the beautiful Office ofTenebrae were virtually destroyed; the Mass of the Presanctified on Good Friday was abolished and replaced with a simple communion service, and contrary to immemorial
custom, a genuflection was prescribed at the prayer for the Jews. The Holy Saturday Vigil was dramatically changed, with its lessons reduced from twelve to four. There was also a drastic modification of the traditional rite for the Blessing
of the New Fire and the Paschal Candle. The following year the ancient Vigil Service for Pentecost Eve was entirely suppressed. The liturgical revolution was well on its way."
TCW's Reply to Question on SSPX Argument about French Mason Talleyrand
(Contains historical record
[writings] of Talleyrand regarding his sacramental intention)
1976 Italian Register of Secret Societies List of Freemasonic Infiltrators (Includes Liénart)
(The 1917 Code obliges Catholics to accept this
Italian government list as valid, as (Canon 1814), states that civil documents are to be presumed genuine unless the contrary is proven by evident arguments.)
Why Marcel Lefebvre Was Never A Priest Or Bishop
(Thomistic Principles Invalidate SSPX "Orders" From Lefebvre)
Marcel Lefebvre's Freemasonic Activity at SSPX HQ Econe
Visions of Anne Catherine Emmerich
Infiltrator Freemasonic Demolishers
"I saw St. Peter's. A great crowd of men was trying to pull it down... . Lines connected these men one with another and with others throughout the whole world. I was amazed at their perfect understanding. The
demolishers, mostly apostates and members of different sects, broke off whole pieces and worked according to rules and instructions. They wore white aprons bound with blue riband. In them were pockets and they had trowels stuck in their belts. The costumes of the others were *various. ... ."
*(Such as Satanic
Masons masquerading in vestments -TCW)
"I saw heart-rending misery ... I saw Jews standing around the
doorways (overseeing the assault). All this grieved me deeply. Then my Heavenly Spouse bound me as He Himself had been bound to the pillar, and
He said: 'So will the Church yet be bound. She will be tightly bound before she shall again rise.' "
"I see the Church alone, forsaken by all and around her strife, misery, hatred, treason,
resentment, total blindness. I see messengers sent on all sides from a dark central point with messages that issue from their mouths like black vapor, enkindling in the breast of
their hearers rage and hatred. I pray earnestly for the oppressed!--In those places in which some souls still pray I see light descending; but on others, pitchy darkness. The situation is terrible! May God have mercy! O city!, O city, (Rome) with what art
thou threatened! The storm approaches--be on thy guard!"
(Source, "The Life of Anne Catherine Emmerich",
By Very Reverend Carl E. Schmöger, C.SS.R, 1885)
Probability Insufficient for Administering of Sacraments
Point in Moral Theology is: When in Doubt, REFRAIN)
is a grave responsibility of all Catholics to prove to themselves that the sacraments where they are attending are licit [lawful] in the eyes of Christ's Church, for if Catholics ever approach the sacraments without knowing for certain that the ministers have
[BOTH] valid holy orders and have been given *canonical approval [authorization to function], they put themselves outside the Church.
*CHURCH AUTHORITY. Those who are received into the ecclesiastical hierarchy are not chosen by the people, or by secular authority, but are placed in the degrees of power of orders by sacred ordination.
In the supreme pontificate the person lawfully elected, and freely accepting the election, receives the power of jurisdiction by divine right. All others receive jurisdiction by canonical mission (Canon 109, 1917 Code of Canon Law).
THE USE OF PROBABLE OPINIONS
CHAPTER VII, SECTION I: Probable Opinions of Validity
In conferring the Sacraments (as also in the Consecration in Mass) it is never allowed to adopt a probable course of action as to validity
and to abandon the safer course. The contrary was explicitly condemned by Pope Innocent XI. (See his condemnation below -TCW). To do so would be a grievous sin against religion, namely an act of irreverence towards what Christ
our Lord has instituted; it would be a grievous sin against charity, as the recipient would probably be deprived of the graces and effect of the Sacrament; it would be a grievous sin against justice, as the recipient has a right to valid Sacraments,
whenever the minister, whether ex officio or not, undertakes to confer a Sacrament. In the necessary Sacraments there is no doubt about the triple sin; in Sacraments that are not necessary there will
always be the grave sacrilege against religion.
Henry Davis, S.J.
Moral and Pastoral
London: Sheed & Ward, 1935
Volume III, page 27
Various Errors on Moral Subjects (That are formally condemned by the Church):
[The following is] Condemned by a degree of the Holy Office, March
1. It is not illicit in conferring sacraments to follow a probable opinion regarding the value of the sacrament, the safer opinion
being abandoned, unless the law forbids it, convention or the danger of incurring grave harm. Therefore one should not make use of probable opinions only in conferring baptism, sacerdotal, or episcopal orders. (Denzinger 1151)
Innocent XI (1676-1689)
Blessed be St. Peter, Prince of the Apostles!
In Today's Catholic World (TCWBLOG.com) carries
the approbation in writing of the Holy See in exile. It faithfully adheres to the rules for Catholic Journals mandated by Leo XIII in the Apostolic Constitution Officiorum ac Munerum, January 25, 1897 - so heavily
re-stressed by Pius X in Pascendi Dominici Gregis, September 8, 1907