In Today's Catholic World News Blog
Pope Gregory XVII Implementing Continuance of Papacy Plan, June 15, 1988, Rome
This historic photograph was taken by Fr. PKVT on
June 15th, 1988 (see time stamp on lower right corner) at the Istituto Ravasco convent in Rome, documenting the third clandestine meeting Fr. PKVT (and his team) had with the suffering Pontiff, foretold by Our Lady at Fatima. Pope Gregory XVII formulated/implemented a detailed Continuance of Papacy Plan from 1988 to 1989, which included creating Bishops (with canonical mission jurisdiction) & Cardinals.
[NOTE: The following excerpt explaining the absolute importance and
necessity of jurisdiction from a (TRUE) POPE,
is from the scholarly
work: "Supplied Jurisdiction According To Canon 209, An Historical Synopsis And Commentary",
By Fr. Francis Sigismund Miaskiewicz, J.C.L., Article II. The Supplying of Jurisdiction, pp.
21-22, 1940, Imprimatur]
"To protect the faithful against deception and to assure them of competent and
worthy ministers, the Church has ever insisted, and still does insist, that those who are to minister unto the faithful in the name of Christ and of the Church, must first receive the approval and authorization necessary."
(Fr. Miaskiewicz on the Church's wisdom requiring Her ministers to FIRST have jurisdiction to
"In virtue of Christ's commission (1.) the plenitude of ecclesiastical jurisdictional power lies in the hands of the Church.
This power ... implies action and direction, be it legislative, judicial or coercive. It comprises the public power in virtue of which the Church is assigned the task of leading men back to God. With all this power at her command, the Church
is left to her resources to marshal that power in whatever way may best serve her in attaining her one purpose on earth: the common salvation of mankind.
Thus, speaking in the realm of possibility, one can readily admit that the Church could have granted vaster powers of jurisdiction to each and every priest, or she might have limited the number of acts demanding special power and authorization for their valid
"He who enters not by the door into the sheepfold, but
climbs up another way, is a thief and a robber" (John 10:1.).
But such a lenient manner
of action, though it might seem very desirable in a particular emergency, never enjoyed the approval of the Church. Her divine wisdom and her age-old experience has made her an ever more
jealous stewardess of her Christ-bequeathed power. Dealing with men, with all their foibles and weaknesses, with their need of strict sanctions to help them along the path of probity and justice, the Church has found it necessary to be very careful in allowing
others to share in her power. To protect the faithful against deception and to assure them of competent and worthy ministers, the Church has ever insisted, and still does insist, that those who are to minister unto the faithful in the name of Christ and of
the Church, must first receive the approval and authorization necessary for the valid and licit performance of jurisdictional acts. She requires that they prove themselves worthy of the signal honor and capable of performing all the obligations
and duties incumbent upon the minister of the Church. In a similar way, to warn the faithful against the insidious poison of some unholy practices, the Church finds it necessary to withdraw certain sins from the power of the ordinary priest to absolve
(like the mortal sin of attempting to consecrate a bishop without a papal mandate which can only be absolved by the (TRUE) Pope (IF HE WANTS TO), Gregory XVIII. -TCW). Thus, it is readily seen how all these formalities, conditions and rules are prompted
not by any other reason but by the deep concern that the Church has for the good of her faithful. [...]
The matter of jurisdiction, then, is very important. First, the necessity for it supplies the Church with strict sanctions against usurpers and incompetents. The possession of it is important also for the priest who, in acting without it, would not only posit invalid acts, but would
run afoul of the rigid sanctions of the Church and of God. Finally, it is especially clear how important the use of it is to the faithful and what a great loss it would
be for them to approach a priest adjudged to have faculties to absolve, confess and then upon their confession depart not knowing that they were still
(1.) Matt. XVI, 18; John XX, 22-23.
Prophecy of St. John of the Cleft Rock (14th c.)
"Towards the end of the world, tyrants and hostile mobs will rob the Church and the clergy of all their possessions and will afflict and martyr them. Those who heap the
most abuse upon them will be held in high esteem. At that time, the Pope with his cardinals will have to flee Rome in tragic circumstances to a place where they will
be unknown. The Pope will die a cruel death in his exile. The sufferings of the Church will be much greater than at any previous time in her history. But God will raise a holy Pope, and the Angels will rejoice.
Enlightened by God, this man will rebuild almost the whole world through his holiness. He will lead everyone to the true Faith. Everywhere, the fear of God, virtue, and good morals will prevail. He will lead all erring sheep back to the
fold, and there shall be one faith, one law, one rule of life, and one baptism on earth. All men will love each other and do good, and all quarrels and wars will cease."
to the Rescue of The Pope in Exile (Our Duty!)
How Grace is Supplied for Catholics Without Mass Options
*Crucial Information on How to Get Censures Lifted Now
*Post on how to have ipso facto penalties of censure (such as automatically incurred for participation in non-Catholic
worship [N.O. sect & their sspx, sedevacantist] services) officially removed by the Holy See in exile -so one can share in the Church's treasure of heavenly graces.
ON ALMS By Fr. Alban Butler:
"CHARITY obliges us to afford our neighbour the succour which he stands in need of for his corporal and spiritual necessities. The latter indeed are of far greater importance, of a superior
order, and extending their efforts to eternity. ... There is no duty, no obligation, whether in the law of nature, or of the gospel, more evident or more universally agreed on than the precept of alms; yet so strange is the blindness of avarice, that
there is scarcely any precept more transgressed, nor any law which men more shamefully study to elude and misconstrue. Yet the neglect or violation of it is a crime that entails eternal damnation on a soul, and is punished in a particular manner
above other sins, with a subtraction of the divine graces and benefits in this life." ("Meditations
And Discourses On The Sublime Truths And Important Duties Of Christianity", page 147, 1840 A.D. Imprimatur)
The Church: "has ... the right to conceal herself in the catacombs"
"Now the Christian concept of the Church and of Divine Providence tells us that God 'who loves nothing dearer than the freedom of his Church' (St. Bernard)
, thus shaped events that the freedom
of the Head of the Church
should be made secure
his Temporal Power".
' ... the Temporal Power of the Pope is at the present time not only useful but necessary for the liberty of the Church.' Necessary, because the Church has not only a right to live, but
also the right to live free and unmolested. Necessary, because she has not merely the right to conceal herself in the catacombs, under the surveillance of a Questor, by the grace of
the State, but she has the right to show her everlastingly youthful, beautiful and venerable countenance to all people! Because she has not merely the right to pass by the palaces of the mighty in the ragged garb of a poor servant maid, a
beggar imploring a place of shelter, but she has the right to pass majestically through human society, a royal personage with power to command and a gracious blessing for all, a queen adorned with that royal crown which the eternal King placed on her
brow when he purchased her, on the Cross, at the price of His Precious Blood!" (Rev. Mgr. Joseph Sehroeder, D.D A.C. Quarterly Review, Vol XVII, PHILADELPHIA: HARDY & MAHONY,
Blessed be St. Peter, Prince of the Apostles!
The Papal Restoration Staff
3P's: Pence + Penance + Prayer
Image of Blessed Angela of Foligno Receiving the Second Person of the Trininty in Holy Communion
Quotation from St. Charles Borromeo on the proper external observances we are to have when receiving Holy Communion wherein he says women are not to receive
Holy Communion with painted faces:
should draw near to the body of the Lord with all reverence and humility, and so receive it. They should not have distractions of the eyes, not stare in the face of the priest; but they should look reverently at the consecrated Host, holding the Communion-cloth
under the chin, the head raised moderately, the tongue resting on the under lip, not protruding the tongue, nor drawing it in till the priest has placed the Blessed Sacrament upon it. Then they should humbly bow the head, and not give way to audible sighing.
The hands should be crossed on the breast, according to the ancient custom in the Church, or they may be joined together. Those who can afford it should appear in a mantle, but not in decorated bonnets trimmed with feathers. All warlike weapons should be laid
aside, and the whole condition of the body should be humble, respectful, and cleanly. Women should not wear extravagant, showy clothing, nor have their hair fancifully dressed, nor have their faces painted (wear make up). They should not presume to come with half-clothed necks, or wearing transparent veils; they should so dress that all except their face be covered. All should receive
the sacred Host on their knees, and not leaning clumsily on the altar-rail." (From, "The Means of Grace" by Fr. Richard Brennan, LL.D., Published by Benziger Brothers: New York, 1894 pp. 184-185. Imprimatur)
The following incident regards the conversion of the famous 19th century French actress *Eva Lavalliere
(see her story below -ED). Here is the account of how she gave up cosmetics, which she realized are not pleasing to Our Lord.
"The habit of cosmetics persisted with Eva long after she surrendered her soul to grace. But one day, reading the 'Life of Blessed Angela of Foligno,'
she came across the words of Jesus:
'For all your paint, your perfume and your coquettish treatment of your face, I have expiated. For them I suffered the buffets that distended and deformed
my countenance and the spittle that poisoned my nostrils with its stench...'
That settled it! 'Light the fire,' she ordered her companion. And presently powder, lip-stick and rouge were in the flames, never to figure in Eva's life again. Thenceforth she could boast: 'Nothing touches my face
but soap.'"(From "Handclasps with the Holy," Fr. Edward E. Murphy, S.S.J., "The Catholic Literary Guild", p. 245, 1941)
*Eve (also called Eva) Lavalliere 1866-1929
A True Catholic penitent (see her story below):
Not technically a convert, Eve Lavalliere (real name Eugénie-Marie-Pascaline-Fenoglio) was born into a violent family. Her alcoholic father eventually killed her mother and Eve herself escaped only narrowly.
Gaining an entry into the world of the Parisian stage, Eve became very rich and completely abandoned herself to a debauched life. Her conversion came about through the influence of
a country priest.
"Her [Eve Lavalliere's] most ambitious dreams were now realities. She had fame and wealth and the power that comes with
the possession of both. Managers of other theatres clamoured for her services. As a comedienne she was unique, for she had gaiety, freshness, vitality, and intense feeling, combined with a tenderness both appealing and naive. She never “acted,”
she lived her parts, hence the perfect naturalness of her interpretations. Her admirers were not only those belonging to the theatrical world. Her reputation for wit and her gift of repartee made her popular with writers, politicians, and cultured
people of all kinds. She was sought after by the greatest in the land; royalty asked to be introduced to her and she received them as equals and refused to be patronised. She had her full share of “temperament,” and many stories are told
of her capriciousness. [...]
Her popularity increased rather than waned with the years. Her wealth was enormous, both from her theatrical earnings and from her friends and admirers: She had a sumptuous flat in the Champs Elysees,
decorated and furnished in the latest fashion which included concealed lighting—then practically unknown, and a room furnished in polished ebony with purple hangings. Eve hated the room and privately thought it hideous; but it was good publicity
so it had to remain. To get away from it, she took another flat in Auteuil and spent most of her time there. Her days were crowded now with social functions in addition to her work at the theatre, for she was always in request and no fete was complete
Yet her disillusionment was increasing with every year. She had tasted all that the world could offer her: fame, wealth, excitement, admiration; all her dreams had come true. And she saw the emptiness, the hollowness
of worldly success. “Even when I was at the height of my success,” she said years later, “I used to leave the stage victim to sadness I cannot describe.” And again: “A voice seemed to follow me everywhere saying: "Eve,
you weren‟t made for this sort of thing,‟ and sometimes I despaired even to the point of wanting to commit suicide.” (Excerpts from, the 1936 Imprimatured "A Saint Of The Stage Eve Lavalliere" By Charlotte Kelly. CLICK to Read Full Text)
I know what it is to live I can't possibly go back to that existence.”
(Article on Eve Lavalliere
published in "The New York Times", August 17, 1921. CLICK to
read Full Text of article)
Some Quotations of Eve:
“All my being and all my will are turned toward this last end: to love God, Who loves me so much in spite of my past and present
Towards the end of her life, Eve suffered a great
deal from medical ill health (having long before given away all her wealth). The following exchange took place between Eve and a Parisian journalist:
"Do you suffer a lot?"
"Yes, horribly," she responded.
"Have you any hope of being cured?"
"None. But I am so happy! You cannot imagine how great my happiness is."
"Even with so much suffering?"
"Yes, and because of it. I am in God’s hands. Tell my friends of days gone by that you
met the happiest person on earth."
On her gravestone, she had the following words written:
“I left everything for God; He alone is enough.
O Thou Who didst create me, have pity on me.”
Eve Lavalliere (1866-1921)
find in My Heart the source and the infinite ocean of mercy."
(Promise #6 of the 12 Promises of The Sacred Heart to St. Margaret
"Do Not be Discouraged"
(P. 78, "The Sacred Heart: anecdotes and examples to assist in promoting the devotion to the Sacred Heart", 1899, Imprimatur)
"Blessed Angela of Foligno
had many difficulties to encounter after her conversion. The worldly life she had formerly led had taken such deep roots that it required great efforts on her part to destroy them. Satan not only suggested
to her that she would not persevere in her conversion, but that it was foolish for her to impose such an impossible task on herself, for which she would be blamed by every sensible person. In the midst of this battle and anguish of soul she at once had recourse
to God, begging of Him to come to her assistance.
One day, whilst thus praying for help from God, she fell asleep and dreamed that
she saw Our Lord, who said to her: "In this Heart all is truth and there is no shadow of an untruth in it." At first she did not understand the meaning of this, but later on Our Lord showed her how faithfully He keeps His promises of helping those who invoke
Him. "Oh," said He to her, "what have I not suffered, especially for the sins of thy heart! It was in all things opposed to God s commands, filled with anger, envy, sensuality, a seething sea of sinful feelings and passions. This is why I allowed My Heart
to be pierced. From this Heart comes that healing power which removes every evil from the human heart. Water flowed from it, to extinguish the flames of concupiscence, and blood streamed down to take away sorrow." Thus did Our Lord console her and prepare
her for fresh encounters, and it was through her devotion to and trust in the Sacred Heart that she succeeded in gaining the victory and attaining to the highest degree of perfection." (End)
"To know oneself and to know God, that is the perfection of man; without this knowledge, visions and the greatest gifts are of no account." -Bl.
Angela of Foligno
Prayer to St. Thomas Aquinas (To Preserve Holy Purity)
The Dress of Virgins by St. Cyprian
Blessed be St. Peter, Prince of the Apostles!
Papal Restoration Staff
3P's: Pence + Penance + Prayer
Prayer from "The Raccolta", 1903, Imprimatur, p. 55. "AN OFFERING. Eternal Father, we offer thee the blood, the passion, and the death of Jesus Christ, the sorrows of Mary most holy, and of St. Joseph, in satisfaction for our sins, in aid of the holy souls in purgatory, for the needs of holy Mother Church, and for the conversion of sinners."
(His Holiness, Pope Pius IX., by an autograph rescript
April 30, 1860, granted to all the faithful who, with at least
contrite heart and devotion, shall say this prayer: An indulgence of one hundred days, once a day.)
Image of Pius XII whose Infallible
Magisterium the N.O. sect's SSPX; & Sedevacantists Despise
Pius XII] taught that the Vicar of Christ on earth is the one from whom all the
other pastors in
the Catholic Church 'receive immediately their jurisdiction and their mission.'"
"Msgr. Alfredo Ottaviani declares that this teaching ... must now be held as entirely certain
by reason of what Pope Pius XII has said." (Fr. Joseph C. Fenton, True Catholic Theologian, 1949)
"It follows from what We have said that no authority
whatever, save that which is proper to the Supreme Pastor, can render void the Canonical Appointment granted to any Bishop; that no person
or group, whether of Priests
or of laymen, can lay claim to the right of nominating Bishops; that
no one can lawfully confer Episcopal Consecration unless he has received the Mandate of the Apostolic See (Canon
953.)." (Pius XII, from his Encyclical, "Prince of the Apostles", June 29, 1958)
EPISCOPAL JURISDICTION AND THE ROMAN SEEfrom
theAmerican Ecclesiastical ReviewVol. CXX, Jan.-Jun. 1949
One of the most important contributions to sacred theology in recent years is to
be found in the Holy Father's teaching about the immediate source of episcopal jurisdiction within the Catholic Church. In his great encyclical letter Mystici corporis, issued June 29, 1943, Pope Pius XII spoke of the ordinary power of
jurisdiction of the other Catholic bishops as something "bestowed upon them immediately" by the Sovereign Pontiff. More than a year before the publication of the Mystici corporis the Holy Father brought out the same truth in his
pastoral allocution to the parish priests and the Lenten preachers of Rome. In this address he taught that the Vicar of Christ on earth is the one from whom all the other pastors in the Catholic Church "receive immediately their jurisdiction and their
In the latest edition of his classic work, Institutiones iuris publici ecclesiastici, Msgr. Alfredo Ottaviani declares that this teaching, which was previously considered as "probabilior"
or even as "communis," must now be held as entirely certain by reason of what Pope Pius XII has said. The thesis which must be accepted and taught as certain is an extremely valuable element in the Christian teaching about the nature of the
true Church. Denial or even neglect of this thesis will inevitably prevent anything like an accurate and adequate theological understanding of Our Lord's function as the Head of the Church and of the visible unity of the kingdom of God on earth.
Thus, in giving this doctrine the status of a definitely certain statement, the Holy Father has greatly benefited the work of sacred theology.
The thesis that bishops derive their power of jurisdiction immediately
from the Sovereign Pontiff is by no means a new teaching. In his Brief Super soliditate, issued, Nov. 28, 1786, and directed against the teachings of the canonist Joseph Valentine Eybel, Pope Pius VI bitterly censured Eybel for that writer's
insolent attacks on the men who taught that the Roman Pontiff is the one "from whom the bishops themselves derive their authority." Pope Leo XIII, in His encyclical Satis cognitum, dated June 29, 1896, brought out a fundamental point
in this teaching when he restated, with reverence to those powers which the other rulers of the Church hold in common with St. Peter, the teaching of Pope St. Leo I that whatever God had given to these others He had given through the Prince of the Apostles.
That teaching has been enunciated explicitly in a communication of the Roman Church by Pope St. Innocent I, in his letter to the African bishops, issued Jan. 27, 417. This great Pontiff stated that "the
episcopate itself and all the power of this name" come from St. Peter. The doctrine propounded by Pope St. Innocent I was quite familiar to the African Hierarchy. It had been developed and taught by the predecessors of the men to whom he wrote,
in the first systematic and extensive explanation of the episcopacy within the Catholic Church. Towards the middle of the third century St. Cyprian, the Martyr - Bishop of Carthage, had elaborated his teaching on the function of St. Peter and of his
"cathedra" as the basis of the Church's unity. St. Optatus, the Bishop of Milevis and an outstanding defender of the Church against the attacks of the Donatists had written, around the year 370, that Peter's "cathedra" was the one
See in which "unity is to be maintained by all," and that, after his fall, Peter had "alone received the keys of the kingdom of heaven, which were to be handed over also (communicandas) to the others."
the last years of the fourth century Pope St. Siricius had asserted the Petrine origin of the episcopate in his letter, Cum in unum, when he designated the Prince of the Apostles as the one "From whom both the apostolate and episcopate in Christ
derived their origin." He introduced this concept into his writing as something with which those to whom his epistle was addressed were perfectly familiar. It was and it remained the traditional and common teaching of the Catholic Church.
The thesis that bishops derive their power of jurisdiction immediately from the Roman Pontiff rather than immediately from Our Lord Himself has had a long and tremendously interesting history in the field of scholastic
theology. St. Thomas Aquinas propounded it in his writings, without, however, dealing with it at any great length. Two other outstanding mediaeval scholastics, Richard of Middleton and Durandus, followed his example. The outstanding
pre-Tridentine theological treatise on the Church of Christ, The Summa de ecclesia of the Cardinal John de Turrecremata went into the matter in minute detail. Turrecremata elaborated most of the arguments which later theologians
employed to demonstrate the thesis. Thomas de Vio, Cardinal Cajetan, contributed much to the development of the teaching in the period immediately preceding the Council of Trent.
"By far the strongest presentation of doctrine lately set
forth by Pope Pius XII was made in the Council of Trent..."
During the Council of Trent, the thesis was debated by the Fathers themselves. By far the strongest presentation of doctrine lately set
forth by Pope Pius XII was made in the Council of Trent by the great Jesuit theologian, James Laynez. In many ways Laynez' quaestiones, De origine jurisdictionis episcoporum and De modo quo jurisdictio a summo pontifice
in episcopos derivatur, remain in the best sources of theological information on the relations of the other bishops in the Catholic Church to the Roman Pontiff to this day.
During the century following
the Council of Trent, three of the classical scholastic theologians wrote magnificent explanations and proofs of the thesis that episcopal authority in the Church of God is derived immediately from the Vicar of Christ on earth. St. Robert Bellarmine
treated the question with his accustomed clarity and sureness, using an approach somewhat different from that employed by Turrecremata and Laynez and closer to that of Cajetan. Francis Suarez dealt with the thesis "in extenso" in his Tractatus
de legibus, and set forth certain explanations which completed the teaching of Laynez himself. Francis Sylvius, in his "Controversies", summarized the findings of his great predecessors in this field and gave what remains to this day probably
the most effective brief presentation of the teaching in all scholastic literature. During the same period a very brief but theologically sound treatment of the same subject was given by the Portugese Franciscan Francis Macedo in his De
clavibus Petri. Two of the leading sixteenth- century thomistic theologians, Dominic Soto and Dominic Bannez, likewise included this teaching in their "Commentaries."
XIV included an excellent treatment of this thesis in his great work De synodo diocesana. Among the more recent authorities who have dealt with the question in a noteworthy manner are the two Jesuit theologians Dominic Palmieri
and Cardinal Louis Billot. Cardinal Joseph Hergenroether treated the topic effectively and accurately in his great work "Catholic Church and Christian State."
The most important opposition to
the thesis, as might be expected, came from the Gallican theologians. Bossuet and Regnier defended the Gallican cause on this question. Others, however, not infected with the Gallican virus, have opposed this teaching in times past.
Noteworthy among these opponents were Francis de Victoria and Gabriel Vasquez. Victoria, outstanding theologian though he was, seems to have misconstrued the question at issue, and to have imagined that in some way the traditional teaching involved the
implication that all bishops had been placed in their sees by appointment from Rome. Vasquez, on the other hand, was attracted by a now outworn theory that episcopal jurisdiction was absolutely inseparable from the episcopal character, and that the
Holy Father's authority over his fellow bishops in the Church of Christ is to be explained by his power of removing or altering the material or subjects over which this jurisdiction is to be exercised.
[Note from TCW: The pseudo-traditionalists/sedevacantists are DEAF to the Fact
that Pope Pius XII CONDEMNED non-papal mandated "consecrations" - even for a "so called grave emergency". Pius XII in Ad Apostolorum Principis acknowledged non-papal mandated consecrations had occurred in emergencies, saying it was "licit in PREVIOUS centuries", YET, "the Supreme Authority of the Church has long ago DECREED OTHERWISE." (See Pius' Eternally Binding: Encyclical on the Crime of Non Papal Mandated Consecrations, promulgated June 29th, 1958). To attempt to consecrate a bishop without a papal mandate
incurs automatic excommunication. Under the penalty of excommunication one may not
participate in public worship nor receive the Body of Christ or any of the sacraments. Moreover, if he be a cleric, he is FORBIDDEN to administer a sacred rite or to exercise an act of spiritual authority. This condemnation applies to all who belong to, support, or condone these antipapal schismatic acts/sects.]
The teaching of Pope Pius XII on the origin of episcopal jurisdiction definitely is not a claim that St. Peter and his successors in the Roman See have always appointed directly every other bishop within the Church of Jesus
Christ. It does mean, however, that every other bishop who is the ordinary of a diocese holds his position by the consent and at least the tacit approval of the Holy See. Furthermore, it means that the Bishop of Rome can,
according to the divine constitution of the Church itself, remove particular cases from the jurisdiction of the bishops and transfer them to his own jurisdiction. Finally it signifies that any bishop not in union with the Holy Father has no authority
over the faithful.
This teaching in no way involved a denial of the fact that the Catholic Church is essentially hierarchical as well as monarchical in its construction. It does not conflict with the
truth that the residential bishops have ordinary jurisdiction, rather than merely delegated jurisdiction; in their own Churches. Actually it is a certainly true explanation of the origin of that ordinary jurisdiction in the consecrated men who rule the
individual communities of the faithful as successors of the apostles and as subjects of the head of the apostolic college. It means that the power of jurisdiction of these men comes to them from Our Lord, but through His Vicar on earth, in whom alone
the Church finds its visible center of unity in this world.
Joseph Clifford FentonThe Catholic University of AmericaWashington, D.C.
 Cf. the NCWC edition, n. 42.
 Cf. Osservatore Romano, Feb. 18, 1942.
 Cf. Institutiones iuris publici ecclesiastici,
3rd edition (Typis Polyglottis Vaticanis, 1948), I, 413.
 Cf. DB, 1500.
 Cf. Codicis iuris canonici fontes, edited by Cardinal
Pietro Gasparri (Typis Polyglottis Vaticanis, 1933), III, 489 f. The statement of Pope St. Leo I is to be found in his fourth sermon, that on the second anniversary of his elevation to the papal office.
 Cf. Adhemar D'Ales, La theologie de Saint Cyprien (Paris: Beauchesne, 1922), pp. 130 ff.
 Cf. Libri sex contra Parmenianum Donatistam,
 Cf. ibid., VII, 3.
 Cf. Ep. V.
 St. Thomas taught in his Summa contra
gentiles, Lib. IV, cap. 76, that, to conserve the unity of the Church, the power of the keys must be passed on, through Peter, to the other pastors of the Church. Subsequent writers also appealed to his teaching in the Summa theologica,
in IIa-IIae, q. 39, art. 3, in his Commentary on the Sentences of Peter the Lombard, IV, dist. 20, art. 4, and in his Commentary on the Gospel according to St. Matthew, in cap. 16, n. 2, in support of the thesis that bishops derive
their power of jurisdiction immediately from the Soverign Pontiff.
 Cf. Richard's Commentary on the Sentences, Lib. IV, dist. 24.
 Cf. D. Durandi
a Sancto Porciano Ord. Praed. et Meldensis Epiccopi in Petri Lombardi sententias theologicas libri IIII (Venice, 1586), Lib. IV, dist. 20, q. 5, n. 5, p. 354.
 Cf. Summa de ecclesia (Venice,
1561), Lib. II, chapters 54-64, pp. 169-188. Turrecremata's thesis is identical with that set forth by Pope Pius XII, although his terminology is different. The Holy Father speaks of the bishops receiving their power of jurisdiction "immediately"
from the Holy See, i.e., from Our Lord through the Sovereign Pontiff. Turrecremata, on the other hand, speaks of the bishops as receiving their power of jurisdiction "mediately" or "immediately" from the Holy Father, i.e., from him directly or from another
empowered to act in his name.
 Cf. Cajetan's De comparatione auctoritatis Papae et concilii, cap. 3, in Fr. Vincent Pollet's edition of his Scripta theologica (Rome: The Angelicum,
1935), I, 26 f.
 Cf. Sforza Pallavincini Histoire de concile de Trente (Montrouge: Migne, 1844), Lib. XVIII, chapters 14 ff; Lib. XXI, chapters 11 and 13, II, 1347 ff; III, 363 ff; Hefele-Leclercq, Histoire
des conciles(Paris: Letouzey et Ane, 1907 ff), IX, 747 ff; 776 ff.
 In Hartmann Grisar's edition of Laynez' Disputationes Tridentinae (Innsbruck, 1886), I, 97-318.
 Cf. De Romano Pontifice, Lib. IV, chapters 24 and 25.
 Cf. Lib IV, cap. 4, in Migne's Theologiae cursus completus (MTCC) XII, 596 ff. Suarez touches upon this
matter in his treatise De Summo Pontifice in his Opus de triplici virtute theologica, De fide, tract. X, section I.
 Cf. Lib. IV, q. 2, art. 5, in the Opera omnia (Antwerp,
1698), V, 302 ff.
 Cf. De clavibus Petri (Rome, 1560), Lib. I, cap 3, pp. 36 ff.
 Cf. In quartam sententiarum (Venice, 1569),
dist. 20, q. 1, art. 2, conclusio 4, I, 991.
 Cf. Scholastica commentaria in secundam secundae Angelici Doctoris D. Thomae (Venice, 1587), in q. 1, art. 10, dub. 5, concl. 5, columns 497 ff.
 Cf. In Lib. I, cap. 4, n. 2 ff, in MTCC, XXV, 816 ff.
 Cf. Tractatus de Romano Pontifice (Rome, 1878), 373 ff.
 Cf. Tractatus de ecclesia Christi, 5th edition (Rome: The Gregorian University, 1927) I, 563 ff.
 Cf. Catholic Church and Christian State (London, 1876), I, 168
 Cf. Defensio declarationis cleri Gallicani, Lib. VIII, chapters 11-15, in the Oeuvres completes (Paris, 1828), XLII, 182-202.
Cf. Tractatus de ecclesia Christi, pars. II, sect. I, in MTCC, IV, 1043 ff.
 Cf. Relectiones undecim, in Rel. II, De potestate ecclesiae (Salamanca,
1565), pp 63 ff.
 Cf. In primam secundae Sancti Thomae (Lyons, 1631), II, 31.
The True Faith it is Impossible to Please God
"The virtue of faith, the foundation of a Christian life, gives us an absolute certitude of the truths which we believe; a certitude more positive
than that which is based on the testimony of our eyes and reason. It rests on God, whose word cannot fail: and on the Church, which is likewise infallible when teaching us that word." (Fr. Francois Xavier Schouppe S.J. "Short Sermons For The Low Masses
Of Sunday. Comprising In Four Series A Methodical Exposition of Christian Doctrine", 1883 Imp.)
"It is necessary for salvation that all the faithful of Christ be subject
to the Roman Pontiff."
(V Lateran Council)
Blessed be St. Peter, Prince of the Apostles!
The Papal Restoration Staff
3P's: Pence + Penance + Prayer
Image of Heretics [killers of souls] paraded in public in Sanbenito garments
"Whenever we reflect upon
a great institution, or vast enterprise, which receives the sanction of nations, and especially of the true Church; when, for instance, we view chivalry, the various religious establishments, such as the mendicant orders, instructors of youth, ascetics, missionaries,
and knights hospitallers, as well as general indulgences, crusades, the Inquisition, and the like, we may unhesitatingly, as well as safely, concur in the sanction; and a cool, philosophical examination will soon recompense our confidence, by presenting us
with a satisfactory demonstration of the great merits of each.
I have laid down an axiom in a former letter, and I shall here with my old friend Cicero, in one of his epistles, repeat it: "Quid est quod contra vim sine vi fieri possit?
or, in other words, as you well know, How can violence be repelled but by *violence?" -Father T.J. O'Flaherty S.E.C., 1843
*Spain - In the Iberian peninsula,
decades of violence ended when Isabelle of Castille married Ferdinand of Aragon in 1469 and restored law and order. The Catholic
king and queen, who zealously promoted the Inqusition, ruled jointly over their separate dominions, which retained tradition and law. These holy monarchs, having thus won such great favor with God, were able to spread Catholic
civilization to the utmost regions of the world A.M.G.D.
King Philip II Established Holy Inquisition in New World
Fr. Felix Salvany, "Liberalism As It Is In This Country"
Of Jewish Infiltration Into The Clergy
His Holiness, Pope Pius IX, Quartus Supra, January 6, 1873:
“4. It has always been the custom of heretics and schismatics to call themselves
and to proclaim their many excellences in order to lead peoples and princes into error.”
veil covering the greatest deceit ever to have mystified the clergy and baffled
the faithful, is doubtless beginning to be torn asunder. 'Archbishop' Marcel Lefebvre."
Compton [Total insider], from his TBC Text: Click
to read (Also see here &
Our Lady of Fatima
"She (the Blessed Virgin Mary) told me that the devil is in the mood for engaging in a decisive battle against the Virgin. And a decisive battle is the final battle where one side will be victorious and the other side will suffer
defeat. Also from now on we must choose sides. Either we are for God or we are for the devil. There is no other possibility." ("Interview
of Sr. Lucy of Fatima", 12/26/1957)
Blessed be St. Peter, Prince
of the Apostles!
The Papal Restoration Staff
3P's: Pence + Penance + Prayer