The Siri conjecture and Catholic truth

The Siri conjecture and Catholic truth

+ St. Gregory the Wonderworker +

The Khoat business may be making a little more sense now that a few other shoes have dropped.  Those on Trad forums are commenting that the videos issuing from the Catholic Identity Conference (CIC) two weekends ago are creating new interest in the plausibility of the Siri theory advanced for the past 35 years by Texan Gary Giuffre. The CIC was held for the fourth year in a row to unify Traditionalists (an impossibility), in the midst of the Francis controversy over pachamama and other heresies. I suspect the enthusiasm being generated for this foolishness is mainly among the younger generation who have no personal knowledge of what really went on in the 1970s, 1980s. But whatever was discussed at this conference or decided by it, the underlying reason it was held was to begin to rally Traditionalists in support of a papal restoration, the true reason behind Khoat’s exposure as a shyster.

So maybe we need to look at the Khoat situation from the standpoint of the attempts to “de-pope” Francis. The Siri theory has been encumbered by Khoat and his antics since the 1980s. Those backing Giuffre (Hutton Gibson and son Mel) eventually jettisoned him for failure to prove the case despite hundreds of thousands spent funding his efforts over a 15-year period. Khoat split with Giuffre for a new manager before the Gibsons cut Giuffre loose, muddying the water over the years with his papal restoration campaign. So In the end, he needed to go as well. But he also needed to go for another reason. The Gibsons and others already had their doubts about Khoat and they so informed Giuffre. Giuffre also had been warned by the Gibsons about other “priests” he recruited to say Mass at St. Jude’s Shrine in Stafford, Texas. An excerpt below from Hutton Gibson’s The War is Now, (no. 64, p. 7-8) sums up the situation.

“Gary is a great priest-finder. He tracks them down and brings them to St. Jude’s Shrine, so that Catholics in the area need never do without the traditional Mass. So he has maintained such jewels as Hector (the collector) Bolduc, Mario Blanco [ordered out of the Sacramento, Calif. diocese in 1973; later accused of alleged sexual misconduct with young boys-Ed.] and Vincent (novus ordo) Le Moine, all up to his strict standards. You may have read about our trials with Le Moine in The Enemy Is Still Here!, pages 342 to 353, in which he is called ‘Father X.’” Gibson further relates that these priests remained in their positions even despite numerous complaints to Giuffre regarding their behavior. (This is a great case in point, regarding only one of many Trad operations. Why should it surprise anyone that they would wind up with only NO flotsam as priest material?! Another great reason to keep the faith at home.)

But Giuffre managed to recover from the sound and well merited public trouncing delivered by his funders, and this recovery was not surprising. Giuffre was marketing a commodity Traditionalist organizers desperately needed, and they patiently waited for the right time to use it for their own purposes. They knew the dam would eventually break where Khoat was concerned (and possibly even facilitated the break?), and that this would free them up so they could move forward. Papal restoration could then be entirely their game. Others would be freed to join the cause without Khoat’s embarrassing baggage. And this speculation is based on similar dynamics at work in past Traditionalist splits.

Some believed Khoat was the pope in exile or perhaps a cardinal. (Khoat stated he and others worldwide had been appointed cardinals.) Others did not buy Khoat’s cardinal story while believing in the existence of a Siri successor — somewhere. Khoat was a major player in obtaining “confirmation” that Siri was elected in 1958, but only after flipping his initial story in 1988 — that Siri denied he was elected three times — to a new version in 1989. This was relayed to Jim Condit, alleging that that Siri later told Khoat he was elected pope in 1958. This turnaround happened not long after Siri’s death. To the best of my knowledge, Khoat’s is the only (firsthand) testimony available on this topic, (although it appears that one other person has also changed his story to now report Siri was elected). Yet after what has been revealed regarding Khoat, who could possibly trust anything he says, now or then?! And that being set aside, where is the documentation either of these statements were ever made to Khoat?

The tantalizing details of Siri’s “papacy” are being released piece by piece in interviews with Giuffre on the CIC website. But the details of this story are nothing new; it has changed very little since 1989 when I viewed it as a slideshow. Only those promoting it and the method of delivery has changed. It is new and exciting only to the younger set who don’t realize the implications of this tale and its dubious background. And much of the information on that background has yet to be revealed.

The question begs to be answered — how would Trads benefit from embracing the Siri theory? Well it could be the universal cure all for their nagging ills. With Siri’s successor identified and secured, they might successfully challenge and unseat Francis. They could claim to restore the Church to Her former state of existence. But most importantly, they could rerun the Western Schism scenario and claim the pope in exile and his successor had reigned all along, secretly, guaranteeing jurisdiction for all Trad clerics. It is a problem they have struggled with from the beginning and never successfully resolved. Jurisdiction has been a thorn in their side since the 1980s, when various lay people pointed out Traditionalists did not and could not possess it, neither from Christ Himself nor some other (hidden?) source. And certain validity, while they will not even discuss it as a possibility, also has been lacking from the beginning. The “Siri thesis,” as Giuffre calls it, is the one solution that would tie up every loose end and legitimize their existence. There is just one problem: it’s not a thesis, and IT’S NOT CATHOLIC.

To be a Catholic, one must think and act like a Catholic. The dictates of Catholic thought and belief are set out by the Popes, decisions of the Holy See, the Ecumenical Councils, Canon Law and the unanimous opinion of scholastic theologians. When one sets out to prove a case, especially something as important as who is the lawful successor of the Roman Pontiff, it is a theological necessity to demonstrate the veracity of the proofs presented in the form prescribed by the Church, according to the most reliable sources available. Before embarking on such a daunting task, one must first make absolutely certain that all preliminary investigation has been duly conducted. If one is proposing that a man be considered as the possessor or potential possessor of a clerical office of any kind, it must first be proven that man is beyond any doubt a baptized Catholic who has not in any way been suspected of or excommunicated for heresy, apostasy or schism. Baptism is proven by church records, but Canon Law determines if someone has abandoned the Catholic faith.

Let us pretend we just heard a rumor Siri was elected pope in 1958. Our first impulse should not be to dive into the middle of the story, but to ask the question, “Who is this Siri?” and proceed from there. With only a little research on the Internet, it is easy to see that Siri was a man who became a cardinal under Pope Pius XII, served in his capacity as cardinal until his death in 1989, celebrated the Novus Ordo Missae, participated in the elections of John 23, Paul 6, John Paul I and John Paul 2 and otherwise endorsed and accepted everything that was the V2 church. Now, if one is a true Catholic who rejects the Novus Ordo as just another non-Catholic sect, s/he should know that Catholics who participate in non-Catholic services and functions are no longer considered members of the Church, especially if they are high-ranking prelates and even if they are not. The hierarchy, however, is held accountable to a higher degree because they are presumed to know better. This sin, resulting in ipso facto excommunication (automatic, with no need of a declaration from a superior), is called communicatio in sacris. It is incurred by anyone assisting at Novus Ordo (or Traditionalist) services in any way.

Had Siri truly been elected with the intent to preserve the Church as She existed under Pope Pius XII, he would have made this fact known. He would not have addressed John 23 as Holy Father, continued his activities as a Novus Ordo cardinal, or participated in subsequent elections of false popes. He would at the very least have resigned as cardinal and retired to some Italian hamlet or left the country. This is only common sense. Was he kept a prisoner and not allowed to function? Shades of the crazy Paul 6 in chains confabulation that circulated in the 1970s! No, the devil made him do it alright, and no one can prove otherwise. Given Siri’s behavior following the election of John 23, could he possibly have been considered a Catholic? There is no way he could have received absolution, since all those who defected from the Church in accepting John 23 automatically resigned their offices and lost all jurisdiction to absolve from censures and forgive sins. Oh, and by the way; only a true pope can absolve from sins involving heresy, apostasy and schism, which Siri committed in accepting the Novus Ordo church. So was Siri even a candidate for consideration as the successor to Pope Pius XII? Not hardly.

Because Siri’s fitness to be considered a papal candidate was never considered, we have the “Siri thesis.” And those pretending to reject the Novus Ordo and all it stands for are actually willing to accept this man — and possibly some trumped up successor — as a true pope! They trash Giuffre’s funders for collaborating with a Novus Ordo publication (Inside the Vatican) to expose the Siri theory as groundless, but think nothing of absolving Siri from all guilt in actively collaborating with the church in Rome. Anything to validate themselves, no matter how flimsy the evidence might be. They believe Giuffre when he trots out his learned “thesis,” not even knowing or understanding the obligation on Giuffre’s part to faithfully fact check his own work.  But then what Giuffre has presented is not really a thesis at all. A thesis is defined in Catholic terms by Rev. A. C. Cotter, S.J. (The ABC of Scholastic Philosophy) as a statement devoid of any ambiguity, obscurity or superfluity, worded with the utmost care. Proofs must be presented and the meaning of the thesis as a whole laid down. The work Giuffre calls a thesis, rather than being free of the flaws just described, is riddled with them. This is not an idle statement, but has been documented over the years by myself and others. Visit the site to read this article: (

In fact, Giuffre’s ramblings do not even qualify as an hypothesis. Bernard Wuellner, S.J., in his Summary of Scholastic Principles, states that: “An hypothesis must be probable (not in conflict with other truths and not leading to consequences against the facts), useful (as guiding and suggesting further research and experiment) and capable of being further tested” (no. 261, p. 268). Giuffre’s entire presentation on Siri is shot through with factual errors and flies in the face of all the papal documents laying down the procedures for papal elections, as well as the canons regarding ecclesiastical elections. Rather than facilitate further research, it handicaps the researcher, who is forced to wade through a sea of might haves and maybes to get to the bottom of what Giuffre is really trying to say. At best, Giuffre’s observations and conclusions qualify as a conjecture, “An inference formed without proof or sufficient evidence” (Merriam-Webster). Pope Pius XII condemned the use of conjectural opinions in Humani Generis:

“17. Hence to neglect, or to reject, or to devalue so many and such great resources which have been conceived, expressed and perfected so often by the age-old work of men endowed with no common talent and holiness, working under the vigilant supervision of the holy magisterium and with the light and leadership of the Holy Ghost in order to state the truths of the faith ever more accurately, to do this so that these things may be replaced by conjectural notions and by some formless and unstable tenets of a new philosophy… is supreme imprudence and something that would make dogma itself a reed shaken by the wind. The contempt for terms and notions habitually used by scholastic theologians leads of itself to the weakening of what they call speculative theology, a discipline which these men consider devoid of true certitude because it is based on theological reasoning…. If such conjectural opinions are directly or indirectly opposed to the doctrine revealed by God, then the demand that they be recognized can in no way be admitted.”

Scholastic theology has been demeaned by Traditionalists for decades, an error proscribed by Pope St. Pius X in his condemnation of modernism. There is no reason to believe that now, all of a sudden, it will be esteemed and used as the proper method to evaluate the truth. Likewise Canon Law, consistently misrepresented, misconstrued and misinterpreted by Traditionalists since the 1970s. Pope Pius XII’s infallible constitution on papal election, Vacantis Apostolicae Sedis, is not difficult to follow; the actions of anyone contravening his constitution by usurping papal jurisdiction or violating papal or Church law are declared null and void. The Phantom Church in Rome explains in detail how many of these laws were violated. The book also outlines St. Robert Bellarmine’s teaching on what to do in the case of a doubtful pope. Although Bellarmine has been quoted many times in support of various Traditional propositions, this teaching of his is never cited.

Both Pope St. Pius X and Pope Pius XII taught in their papal election laws that if there was any lay interference whatsoever in the election, it was null and void. If Giuffre has proven anything, he has proven there was interference. Ergo, the entire election was null and void. Could we say there was doubt regarding who was elected pope? That is an understatement. Yes there certainly was doubt, meaning any men issuing as supposed popes from that conclave were no popes at all. The legitimacy of the Roman Pontiff is a dogmatic fact, which cannot be denied because it is so closely connected to the dogma of unbroken succession to the papacy. This fact must be certainly established and when there is positive doubt regarding a papal election, this cannot happen. Serious, positive doubt has been documented regarding Roncalli’s election as well as Siri’s purported election. These very serious doubts, in and of themselves, are sufficient to consider both men out of the running; nothing else needs to be proven. This we have from popes, councils and a Doctor of the Church. But Gary Giuffre and his suspense-laden tale of intrigue and skullduggery is so much more appealing! Obedience to the Roman Pontiffs and the rule of law is so old hat, so boring. Not to mention necessary for the salvation of souls.

And so we leave this as a record, knowing that sooner or later this misguided attempt to recreate the Church will come unglued like all the others. It reminds me of the statue described in the book of Daniel: “And as the toes of the feet were part of iron and part of clay, the kingdom shall be partly strong and partly broken. And whereas thou sawest the iron mixt with miry clay, they shall be mingled indeed together with the seed of man, but they shall not stick fast one to another, as iron cannot be mixed with clay. But in the days of those kingdoms, the God of heaven will set up a kingdom that shall never be destroyed…and it shall break in pieces and consume all these kingdoms, and. Itself shall stand forever.” (Dan. Ch. 2, vs. 42-44). Here, of course Daniel speaks of the Catholic Church, which can never be destroyed, not by the likes of the Siri crowd or any other false sect. Iron and clay, the ideologies of different sectarian parties struggling for control, do not mix.

These Traditionalist sects could not accept the teaching of the continual magisterium of the past and if they elect yet another false pope, they will not be able to accept his rule over them either.  Christ will destroy all with the spirit of His mouth and the brightness of His coming (2 Thess. 2:9), be it during a visitation of His justice or the Second Coming. Lift up your heads… for the time is at hand.


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The Siri conjecture and Catholic truth

A Pope and Council endorse “Home Alone”

+Four Holy Crowned Martyrs+

Traditionalist sects and their baseless theories continue to be exposed on this site for what they truly are: a contradiction of Church law and teaching. This lack of response or interest from those calling themselves Catholic reveals a frightening indifference regarding their eternal salvation. In fact, their rationalizations, arguments and objections continue even as the evidence against them mounts. In theological terms, their indifference has another definition: resisting the known truth, a sin against the Holy Ghost that is rarely pardoned.

This week an Anglican cleric submitted a comment for approval that will not be posted, but which resulted in some fascinating and fruitful research. In his commentary, the Anglican submitting the comment likened Home Aloners to “the priestless (Безпоповцы) Old Believers and the French Petite Eglise,” (a Gallicanist sect, some of whose members also embraced Jansenism).

Fortunately, we possess an entire volume on the Old Believers (The Old Believers and the World of Antichrist, Robert O. Crummey, University of Wisconsin Press, 1970). The book chronicles the history of members of the Russian Orthodox Church who broke away from this schismatic sect following the implementation of certain liturgical reforms. Their then-reigning Patriarch, Nikon, reformed the Psalter, ordered the members of the Russian Church to make the Sign of the Cross with three fingers instead of two and instituted some other minor changes the author of the book calls “miniscule.” Rejecting the reforms, several Orthodox bishops and clergy separated themselves from the church and set up their own religious communities. Eventually their clergy members passed away and they were left priestless, yet continued as a sect in Russia even after the 1917 Communist takeover.

The Anglican comments: “The Old Believers have happily gone back into communion with the Russian Orthodox Church, and they are allowed to keep their liturgical particularities.” This is what the absorption by Rome of the SSPX is all about: compromise. It will be repeated when remaining Traditionalists are allowed to celebrate their liturgy under the all-inclusive one-world church umbrella offered by the Novus Ordo. The Anglican sums it up nicely: “The way ahead is accepting a via media between tradition and organic change whilst resisting rupture and contradiction.” Really. This is the same broken record titled “Reunion” played by the Anglicans since the Reformation. (Read Liberalism’s Shameful Legacy and the Rise of Socialism on this website.)

Since this schismatic sect was never Catholic to begin with, it is difficult to see where the comparison with Home Aloners comes in. For stay-at-home Catholics stand solely on the dogmas of faith and do not base their separation from the current Novus Ordo church primarily on the falsification of the liturgy. A better comparison here would be to Traditionalists in general, particularly those who question Pope Pius XII’s validity as pope based on the Holy Week changes introduced in the 1950s. The main focus of all these Traditionalist sects is the loss of the Latin Tridentine Mass; the focus of those who avoid Traditionalist sects and keep their faith at home is the loss of the Church as a whole, embodied in the papacy.

In conclusion the Anglican asks: “How long will a person persevere in such conditions before lapsing into modern life like the rest of his family and friends?” Maybe this man should ask those in the countries behind the Iron Curtain, who the Communists forced to live without priests for an entire lifetime (except, perhaps, in rare instances). True Catholics call it white martyrdom and the practice of final perseverance.

Petit Eglise defined

Now to the comment on the Petit Eglise, or little church, which came into being as a result of the French Revolution. The 1911 Catholic Encyclopedia describes this sect as follows: “A schism of another nature and of less importance was that of the so-called Petite Église or the Incommunicants, formed at the beginning of the nineteenth century by groups who were dissatisfied with the Concordat and the concordatory clergy. In the provinces of the west of France the party acquired a certain stability from 1801 to 1815; at the latter date it had become a distinct sect. It languished on till about 1830, and eventually became extinct for lack of priests to perpetuate it” (

1802 French Concordat

What exactly was the Concordat? The French Concordat between Pope Pius VII and Napoleon Bonaparte was an agreement that restored Catholic order to France in the wake of the French Revolution. The Catholic Encyclopedia under this title states: “The concordat, notwithstanding the addition of the Organic Article [unfavorable commentary made by the French government-Ed.], must be credited with having restored peace to the consciences of the French people on the very morrow of the Revolution. To it also was due the reorganization of Catholicism in France, under the protection of the Holy See. It was also of great moment in the history of the Church. Only a few years after Josephinism and Febronianism had disputed the pope’s rights to govern the Church, the Papacy and the Revolution, in the persons of Pius VII and Napoleon, came to an understanding which gave France a new episcopate and marked the final defeat of Gallicanism.”

The article further explains the newly-established French episcopate was established following the abolition of “the 136 sees of ancient France, a certain number [of which] had lost their titulars by death; the titulars of many others had been forced to emigrate. In Paris the Cathedral of Notre-Dame and the church of St-Sulpice were in the possession of ‘constitutional’ clergy,” removed from their offices by the edict of Pope Pius VI (Charitas). Different reports about the number of new bishops established under the concordat make it difficult to determine the true number. We have 83, 60 and 50, respectively. Regardless of the number, the pope believed the situation prior to the concordat justified such a drastic change.

The churches in France were taken over by hostile forces or left in ruins by the revolutionaries. The lawful clergy had been banished or were in hiding. Seminaries in the country no longer existed. Catholics were sore pressed to know where to go or how to resume a normal Catholic life. Even Napoleon saw the benefits of remedying this situation, although only on his own terms.  He controlled the negotiations and caused the Holy See much grief, eventually kidnapping Pope Pius VII. The pope was later allowed to return to Rome.

Pius VI’s ‘Charitas’ and the extent of papal power 

In order to rectify the sad situation in France, Pope Pius VII demanded that all those holding episcopal sees in the country resign. Initially, 14 bishops residing in London refused to relinquish their sees. Later, five of these same bishops tendered their resignations, leaving nine. Pope Pius VII’s secretary, Cardinal Consalvi, who was conducting the negotiations with Napoleon on behalf of Pope Pius VII, reported Nov. 30, 1801 that a total of 27 bishops had resigned and others would follow.  He noted that the reorganization of the episcopal sees would result in “the annihilation of all jurisdiction in the incumbents, (a necessary sequel to the suppression of old sees and the creation of new ones) ones).” This will later be applied to what is said below. These comments are recorded in Artaud de Montor’s The Lives and Times of the Popes, Vol. VIII, Catholic Publication Society, 1911. There we find 266 pages devoted to Pope Pius VII, including several of Cardinal Consalvi’s verbatim communications to Napoleon. One of these addressed Napoleon’s nomination of 15 constitutional bishops to take possession of the newly created sees, a right guaranteed to him in the concordance. Cardinal Consalvi wrote to the emperor as follows:

1.”The case of the constitutional bishops is already decided by the Apostolic See, in the dogmatic brief of Pius VI beginning ‘Charitas.’ That dogmatic definition cannot be reformed. His Holiness may mitigate the penalties therein inflicted on the said bishops, but the judgment of his predecessor is irrefragable.“

2. “The Catholic Church and the whole episcopal body has received and respected this judgment of the Holy See… The Civil Constitution of the Clergy was condemned by the same dogmatic judgment of Pius VI, as containing errors against the deposit of faith… His Holiness observes that, as his predecessor found it impossible to yield to the request made… it is equally impossible for him to admit to his communion and invest with canonical constitution the constitutionals, who, contrary to the dogmatic decision contained in said briefs, persist in maintaining the error condemned in them, refuse to acknowledge their illegitimate character, and to adhere and submit to the judgment pronounced by the Holy See.

3. “A matter of faith is in question. His Holiness observes that, according to the rules of faith, it belongs to him, and to no other, to judge what the constitutional bishops have done… by pronouncing the profession of faith and the oath, and to confer institution if they are nominated… The rules and constant practice of the Church have always required that none should be received into its bosom, much less assigned as pastors, who have left any heresy or schism, unless they avow expressly that they condemn especially their errors.

Pope Pius IX, in his condemnation of the Old Catholic Bishop Joseph Hubert Reinken, likewise taught in his encyclical Etsi Multa: “As even the rudiments of Catholic faith declare, no one can be considered a bishop who is not linked in communion of faith and love with Peter, upon whom is built the Church of Christ; who does not adhere to the supreme Pastor to whom the sheep of Christ are committed to be pastured… But these men having progressed more boldly in the ways of wickedness and destruction, as happens to heretical sects from God’s just judgment, have wished to create a hierarchy also for themselves, as we have intimated. They have chosen and set up a pseudo-bishop, a certain notorious apostate from the Catholic faith, Joseph Hubert Reinkens. So that nothing be lacking in their impudence, for his consecration they have had refuge to those very Jansenists of Utrecht, whom they themselves, before they separated from the Church, considered as heretics and schismatics…

“We declare the election of the said Joseph Hubert Reinkens, performed against the sanctions of the holy canons to be illicit, null, and void. We furthermore declare his consecration sacrilegious. Therefore, by the authority of Almighty God, We excommunicate and hold as anathema Joseph Hubert himself and all those who attempted to choose him, and who aided in his sacrilegious consecration. We additionally excommunicate whoever has adhered to them and belonging to their party has furnished help, favor, aid, or consent.” This is in complete accord with everything decreed by Pope Pius VI.

Certain Traditionalists have insisted that the rigors of Pope Pius VI’s condemnation of the constitutionalists later was relaxed, and that therefore Pius VI’s Charitas was not dogmatic, but the pope states the exact opposite here. Let them present proofs of such relaxation or close their mouths. Below is produced the exact content of Charitas as applies to this matter:

“For the right of ordaining bishops belongs only to the Apostolic See, as the Council of Trent declares; it cannot be assumed by any bishop or metropolitan without obliging Us to declare as schismatic both those who ordain and those who are ordained thus invalidating their future actions.” (see Can. 2265 §1 [2-3]. This means the future actions of any bishops as well as any priests ordained by such men are null and void.)

Pope Pius VI continues: “We therefore severely forbid the said Expilly and the other wickedly elected and illicitly consecrated men, under this punishment of suspension, to assume episcopal jurisdiction or any other authority for the guidance of souls since they have never received it. They must not grant dimissorial letters for ordinations. Nor must they appoint, depute, or confirm pastors, vicars, missionaries, helpers, functionaries, ministers, or others, whatever their title, for the care of souls and the administration of the Sacraments under any pretext of necessity whatsoeverWe declare and proclaim publicly that all their dimissorial letters and deputations or confirmations, past and future, as well as all their rash proceedings and their consequences, are utterly void and without force.”

Hear ye, hear ye Traditionalists. All your actions are voided not only by these popes above, but also by Pope Pius XII, who nullified all acts contrary to papal laws, particularly those stated in his infallible 1945 election law Vacantis Apostolicae Sedis.

Origin and function of the Petit Eglise

With all the above in mind, we now go back to address the previous reference to the Petit Eglise. More on this sect is found in the Encyclopedia of Religion and Ethics, Editor James Hastings and others, Vol. IX, 1917, Charles Scribner and Sons, New York; by Georges Volet. Here we find some amazing facts. This work relates that after Pope Pius VII issued his bull, Qui Christi Domini, those possessing episcopal sees in exile from France by the revolutionary government had 10 days to turn in their resignations. (Cardinal Consalvi said in de Montor’s work Pope Pius VII later lengthened this time period in case they did not receive the request.) When the 14 bishops in London received the pope’s orders, they mailed Pope Pius VII a refusal, accompanied by a letter explaining why they had the right to retain their episcopal sees.

The reasons they listed were that they are bishops by Divine right (a statement later qualified by Pope Pius XII to read that while this is the case, they still are subject to the Roman Pontiff). They then state they can be separated from their sees only by death and a valid resignation which they have no intention of giving, although later five of them did relent. They professed that the pope’s primacy derived from St. Peter, but did not acknowledge his ultimate power over them, an article of faith later defined by the Vatican Council. They also claimed the concordat was destructive of religion, earning them the name of anti-concordataires. On receiving the letter, de Montor records, Pope Pius VII told Cardinal Consalvi: “’We are entering on a sea of affliction.” Consalvi replied: “Those who write to us are banished by law and kept out of France by another authority than that which they honor… But France contains so many Catholics who have no pastors.”

In 1803, the article says, 38 London bishops addressed a “canonical remonstrance” to Pope Pius VII. At least nine of these bishops continued to administer their dioceses through the priests sharing their Gallicanist and anti-concordataires views and refused to resign. Thus was the Petit Eglise born. The encyclopedia article calls it “remarkable” that during this time period, the bishops in London did not see fit to ordain any priests, saying that “perhaps” they believed that the concordat [or Pope Pius VII-Ed.] would be short-lived. Or was it possible that these bishops knew they would be exposing their followers to sacrilegious Sacraments if they ordained priests, since Pope Pius VI nullified any acts performed by such French clergy in his Charitas? Over time, the group was eventually reduced to just one bishop. But even given the prospective situation of retaining no priests to carry on ministering to the faithful, he refused to ordain candidates presented to him for such work, objecting that they held Jansenist opinions. He thus demonstrated a restraint not exercised by Traditionalists.

A question was posed sometime after 1830, [most likely to Rome, or perhaps to one of the newly-appointed bishops; the article does not make this clear], by some of the remaining Petit Eglise priests that since “the pre-concordat bishops were dead, the bishops of the concordat ought not to be considered as lawful.” The answer they received and the quote that arrived with it should settle the Home Alone question for good and forever, but of course it will not. The secular encyclopedia states: “A negative answer was arrived at, on the principle that the apostolic succession having been broken, the effects of the rupture were enduring.” (Remember the words of Cardinal Consalvi above regarding Pope Pius VII’s intention to remove jurisdiction from those bishops who previously held the episcopal sees.) “The decisions of ancient councils were also appealed to. One of these, held in Benevento in 1087 by (Bl.) Pope Victor III, had decreed as follows:

‘The Sacraments of Penance and Communion are to be received only at the hands of a Catholic priest; if none such is to be found, it is better to remain without communion and to receive it invisibly from Our Lord.’And a doubtfully Catholic priest is no priest. De Montor records that Victor III forbade Catholics to receive penance or the Eucharist “at the hands of heretics or simoniacs.” According to the Catholic Encyclopedia, it was during the 1087 Council at Benevento, one of several held there over a 30-year timespan, that “Victor III excommunicated Guibert, the antipope.” (In excommunicating Guibert, who had reigned in Rome for three years, it would appear that Pope Victor was warning Catholics not to receive the Sacraments from any of those clerics created by this antipope.)

This judgment approved by Pope Victor III was deduced from what he had experienced at the hands of an antipope during his brief reign. The Catholic Encyclopedia states that “ Victor III …was compelled, eight days after his coronation in St. Peter’s (3 May, 1087), to fly from Rome before the partisans of Guibert …of Ravenna, antipope Clement II.I” (Bl.) Pope Victor III, known as the Benedictine abbot Desiderius before his election, “was the greatest of all the abbots of Monte Cassino, with the exception of the monastery’s founder, St. Benedict. As such he won for himself ‘imperishable fame’ (Gregorovius).” Reluctant to become pope in the first place, he agreed to return to Rome only if he could retain his position as abbot of Monte Cassino.

When the Petit Eglise bishops and priests finally passed on, members of this sect — who refused to recognize the bishops appointed by Pope Pius VII and so were in schism — were left on their own. Some of them were heretics as well, as their own bishop acknowledged. The article reports they kept the faith in their homes, and most had a private chapel there. They read the offices of the Church and the ancient liturgy of Lyons. They engaged in the reading of Holy Scripture and works of piety. Their children were instructed from the diocesan catechism and made their First (spiritual) Communion. They appointed one of their own to conduct liturgical prayers, funerals and baptisms, the only sacrament they administered. This is what the Japanese also did during their persecution in the 1600s.

Some of the Petit Eglise communities were quite large, the article reports, one being that of Lyons and the other located in Deux-Sevres (Courlay) and La Vendee. One sported some 3,000 members. According to the encyclopedia article by Voltes, “In 1869, when the Vatican Council was sitting, these two congregations petitioned Rome for the recognition of the pre-concordat bishops, as the condition of their own return to the Roman obedience. But the attempt failed, and the Council, by declaring the pope to be immediately the bishop of each diocese, laid down a principle the direct contrary of that by which the opponents of the Concordat had been guided.”  Therefore, Rome has spoken and the case is closed. The Anglican cleric comments that the Petit Eglise has now been almost entirely absorbed by the Novus Ordo Church and other sects.


And so the Anglican commentator’s analogy fails in this case as well. Stay-at-home — Catacomb — Catholics are all about obeying everything taught by the continual magisterium. They live in a timeframe where there IS no true pope, and this was not the case with the Petit Eglise. Catacomb Catholics rest their entire case on the fact that John 23 and subsequently all his “successors,” (according to Canon Law) were not and never could have been elected to the papacy for the very reasons stated above by Pope Pius VII — their very Catholicity and the Catholicity of their electors was in question. The case for this has been presented in very great detail and from the most trustworthy sources. It is the unanimous opinion of theologians that when there are very serious reasons for doubting a pope was not validly elected, then there is no schism and no sin in refusing to recognize him. If there is positive doubt about such validity, St. Robert Bellarmine teaches, this successfully disqualifies such a man as pope and a new election must be held. But the Petit Eglise never questioned the pope’s validity, only his authority over their bishops.

The answers to these questions regarding validity have been examined and explained for well over a decade on this site. Like the followers of “Gregory XVIII,” no one will listen. As we read in the book of Apocalypse, Ch. 16, despite the plagues God sends in the end times, they will not depart from their evil ways and do penance. Doing penance and making reparation, Catacomb Catholics know, is the only way to keep company with Our Lord’s Sorrowful Mother, and St. John, the beloved Apostle, at the Foot of the Cross. Considering what Christ suffered for us, it is the least we can do.

(All emphasis within quotes was added by the author.)




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Gregory XVIII / “Fr.” Tran Van Khoat fraud exposed! 

All Souls Day

The following link is posted on a site that has promoted (Peter) Tran Van Khoat as Gregory XVIII, Giuseppe (Cardinal) Siri’s “successor,” for the past two decades: ( It reveals that Khoat is married (his wife’s name is Nguyen Thi Giang Huong) and has been an international businessman for all these years. Another site lists Khoat as the father of at least two sons ( (This link is provided only for reader reference; the website creators falsely teach Pope St. Pius X was the last true pope.)

This, of course, is no surprise. Since 1989, I have warned Catholics away from Khoat. Why? His 1967 ordination was never confirmed by Traditionalists and could not be confirmed. He is not listed in the Catholic Directories for 1967 or 1968. He arrived in the U.S. with no proof of his ordination, at least none that has ever been seen or could ever be verified. The NO hierarchy may not have been able to easily confirm his credentials because of the war years (1960s, 1970s). They later declared him excommunicated for functioning without their jurisdiction, initially as a Pius X Society “priest,” but were they sure he was ever qualified to possess it? Only they can answer that question.

A 1975 article in a Ft. Chaffee, Arkansas newspaper quotes the head of a “Catholic Conference of Chaffee” as reporting that Khoat had been “relieved of his duties in Saigon and was no longer a representative of any (emph. mine) religious group.” So did NO church officials sanction him or government officials? The South Viet Nam government was not interfering with the functioning of the NO church at that time; this occurred only after 1975, (see Was Khoat dismissed by NO officials because he was married? Was he possibly involved in other non-Catholic religious activities as well?  The visuals on this Vietnamese language site might offer readers some clues: ( And one reader conducting additional research alleges that Khoat may actually be a Viet Nam Buddhist who belongs to the Tran Dynasty! This seems further supported by information below.

I received correspondence regarding this situation with Khoat and his fatherhood/ business dealings several years ago. Because revealing it would have involved crossing Today’s Catholic World editor David Hobson, and because I had been advised by others to wait until a more opportune time to address it, I did not post it to my website. In 2008, Hobson threatened to sue me for comments posted about Khoat. I did correct a typo he objected to, but that was not enough. He eventually attacked my website, which cost me a good chunk of change to rebuild. I had no desire to tangle with him again and every reason to believe he would respond just as hatefully as he did the first time if I tried to forward the information. I have kept all those emails if anyone is interested in corroborating this.

Catholic theologians teach no one is obliged to correct someone if there is good reason to believe they will not listen. Neither Hobson nor his followers have ever given the slightest indication they are open to any criticism of Khoat or the Siri fantasy. But now Hobson has been forced to admit Khoat has perpetrated a gigantic hoax on those belonging to his papal restoration crowd. And to his credit he has corrected at least some of the record, but only after Khoat self-published his Catholic Manifesto book. He has yet to take down his many pages supporting Khoat and the Siri “papacy.”

The whole tragedy could have been avoided if the laws and teachings of the Church had been followed in the first place. A doubtful cleric is no cleric at all. It is the unanimous opinion of theologians, the theological manuals state, that a doubtful opinion regarding the validity of the Sacraments is not sufficient to justify their reception. And being unanimous, such an opinion must be followed, according to the teaching of Pope Pius IX. We have grave doubt that Khoat received valid ordination — if he received orders at all, it was from an NO bishop who possessed no jurisdiction to ordain him in the first place. Ecumenical councils and the continual magisterium have consistently nullified all the acts of antipopes and their illegitimate hierarchies. We have only Khoat’s say-so that he was ordained in 1967, in the old rite, and there is nothing to back this up. Do we really trust this man to tell anyone the truth?!

The laws governing papal election and clergy functioning without papal approval are deadly serious matters, but no one takes them seriously. Pope Pius XII made obedience to papal and church law a necessity for Church membership, so those not obeying these laws and openly flaunting them cannot be considered Catholic. But who listens to the popes? Who follows their teachings and instructions? Certainly not Traditionalists who would rather receive “Catholic” truths from men Christ considers hirelings and false shepherds. It is total disregard for and outright hatred of both papal laws and Canon Law that has led all these people down this road; that and the refusal to perform due diligence in vetting the “clergy” to whom they entrust the most precious gift of all — their eternal salvation.

The following background on Khoat could have been discovered by those who truly value their faith, and the people so zealously promoting these fraudulent characters. Why did they failed to uncover it? That is a question that demands answers.

A little history

President Ngo dinh Diem (a Catholic) was the leader of (South) Vietnam during the 1950s and up to his assassination in 1963. He had several brothers, two of whom were Ngo dinh Nhu and Ngo dinh Thuc, the Traditionalist bishop. In his capacity as bishop, Ngo dinh Thuc helped his brother rule South Vietnam; his assigned area was Cochin, China. He was very ambitious and his brother actively campaigned to have him appointed cardinal.

Cochin China was a hotbed for criminal activity dating back to the 1920s. Chinese criminal organizations infiltrated existing Viet Nam gangs and crime families during this time period and set up camp there. This region was often referred to as the birthplace of the “Vietnamese Mafia.” A young street thug named Bai Vien headed the criminal activities of what was known as the Binh Xuyen in Cochin during this time period. After spending many years in prison, Bay Vien escaped and went back to his old haunts and habits. His organization later evolved into a secret society. In August 1945 the Viet Minh’s chief of Cochin China, Tran Van Giau, formed an alliance with Bay Vien and others against the French.

Competing for power with Bai Vien were two sects, one of which was “the monotheistic, syncretic religion officially established in the city of Tây Ninh in southern Vietnam in 1926 known as Cao Dai, or Caodaism.” The official name of the religion means “The Third Great Universal Religious Amnesty… Caodaism teaches that, throughout human history, God the Father has revealed his truth many times through the mouths of many prophets, but these messages were always either ignored or forgotten due to humanity’s susceptibility to secular desires. Adherents believe that the age has now come when God speaks to humanity directly” ( The sect has its own “pope” and “hierarchy. (Compare this definition to Khoat’s description of his new book, “A unique book that prepares us for the “true new time” on Earth…Khoat’s next book “will be about ‘God Our Heavenly Father’s “True New Time” on Earth …called the Catholic Revolution” (; also So was Khoat claiming all this time to be a Caodaist pope or a Catholic Pope?! Was he a Caodaist, a Buddhist or both? At this point, only Khoat himself knows, and he isn’t telling.)

Ngo dinh Nhu, brother of Ngo dinh Diem and Ngo dinh Thuc, was married to a Buddhist woman who converted to Catholicism. Madame Nhu’s maiden name was Tran van. Her father, Tran van Chuong was the Vietnamese ambassador to Washington, Canada, Argentina, and Brazil, and his wife was a Vietnam representative to the UN. The historian Hilaire du Berrier (Background to Betrayal, p. 46) wrote that Diem established his political base on his brothers and immediate family, and then, “Beyond them would come the in-laws, and their in-laws, spreading downward through ever widening rings of cousins…Wherever one looked there were only Ngo dinhs and Tran vans…” Du Berrier describes the Ngo dinhs and Tran Vans as Viet Nam royalty. Khoat claims to have met Ngo dinh Thuc only once after coming to the U.S., but we suspect  there is far more of a connection there than Khoat was willing to reveal.

The Viet Nam war began in earnest during the Johnson administration, ending in 1975. It was at this time that Khoat emigrated to the U.S., according to court documents later filed in 1996 ( We believe Tran van Khoat may be related to Madame Nhu, which is how he obtained citizenship so quickly, long before the “boat people” he came with were able to do so. In 1977 Khoat bought a Baptist church he used for services to minister to the Vietnamese — Vietnamese Resurrection Church dedicated by Marcel Lefebvre. Eventually these Vietnamese left him to open their own church within the Novus Ordo diocese there. In the mid-1980s, Khoat sold the Baptist church to the Buddhists. Where the money came from originally to purchase this church and where it went when it was sold is not clear.

As the court document shows, Khoat represented a number of fishermen from a village in Viet Nam. He said they were distant relatives and acquaintances but one article states none of them even knew him until he began organizing the immigrants in Ft. Chafee, Arkansas in 1975 (see quotes from article above). While he contended with Novus Ordo authorities for years over running Resurrection Church under their auspices, he eventually joined forces with Lefebvre who then dedicated the church. The Novus Ordo declared he had been automatically excommunicated for this action and for not deeding the church over to the diocese, as the court documents demonstrate. If they knew anything about his Saigon separation, they do not indicate it. But transparency on this subject would have gone a long way to clarify the situation and protect others from being duped by Khoat.

A Tran Van Khoat also is connected with a company called Keystone Development Management SA in Switzerland, which could be connected to the Keystone Development Co. in the U.S. Two separate articles in the Stroudburg, Pennsylvania Pocono Record, written in 2001 detail what homeowners describe as the unethical mortgage maneuvers used by this company to acquire real estate and what they suffered as a result of these practices. (Google Unreal Deals: inflated prices spur mortgage mess). In 2010, the Keystone Development Management SA was deleted from the commercial register in Geneva, Switzerland. The firm went bankrupt in June 2005 shortly after a Swiss financial publication reports that Keystone went into “liquidation,” as reported here: ( Tran Van Khoat is listed as the contact for liquidation along with a Quang Thach Ngo. In the autobiography for his newly released book, Catholic Manifesto, Khoat mentions his business activities (, identifying Switzerland as one of his bases of operation.

“Fr.” Khoat and Siri

Later Khoat accepted money sent to Gary Giuffre by Hutton Gibson to visit Siri in Italy,  then eventually declared himself to be Siri’s successor. All this was based only on Khoat’s accounts of his trip to Italy. No documentation from Siri was ever presented confirming the fact he was pope, that he discussed his “papacy” with Khoat, that he was a “prisoner,” that Khoat’s “orders” were regularized as he claims on Hobson’s site, etc. Several Traditionalist writers, including Hutton Gibson, eventually abandoned the Siri theory as promoted by Gary Giuffre, who miserably failed to prove his case for Siri as pope. And the funding of that project began in earnest in 1991, following David Bawden’s “election”!  They eventually abandoned their efforts because the facts could not and did not prove the case. In his January 2006 newsletter, The War Is Now, Gibson concludes: “Gary was an extremely selective investigator who thought to cover the fact that he covered facts.” Nuff said.

My personal experience with Khoat occurred in March of 1989 when, at the invitation of David Bawden, I attended a religious retreat Khoat hosted in Port Arthur, Texas Bawden had been in contact with Khoat since October of 1988, when he traveled to Texas to speak to him about Khoat’s meeting with Siri that May. He later went to Port Arthur to study under Khoat in February of 1989. When I first entered Khoat’s rectory, I was shocked to find a large picture of Karol Wojtyla hung over the entrance to his office. When I asked Bawden about it, the excuse was given that he used it to lure people in, then would explain the Traditionalist stance. But I wasn’t convinced. The slide presentation I attended given by Giuffre to promote the Siri “papacy” was not convincing either. Something was off, and I would later find out why my radar was sending urgent signals.

During the retreat, Khoat made several outrageous statements, suggestive of what Bawden had already revealed in a letter: his intention to establish a Catholic Secret Society based on the Essenes, an idea favored by Traditionalists Dennis D’Amico (aka Ely Jason) and Spark* editor Christopher Shannon. He was very interested in the Essenes, as were those who were connected with Britons Catholic Library. Towards the end of the retreat, he denied that the documents of the ordinary magisterium could contain infallible statements and limited the incidence of infallibility to rare occasions. He also endorsed the material/formal heresy, as did the Thucites. On hearing these heresies, I stood up during the retreat session, told him he was teaching heresy, left the retreat and returned home a few days later, in time for Easter. (There were several witnesses to this among those also attending the retreat.) Bawden remained in Port Arthur for an indefinite period of time after my departure. He did not leave Texas for Kansas until April 19. From April 5-April 8, 1989, Bawden does not make it clear exactly where he was.

In 2007 or 2008, Bawden posted on his website that Khoat officiated at a Buddhist wedding on April 8 but does not say whether this ceremony was held or how he knew about the ceremony. (I left Bawden in March 2007.) Bawden states on his site that Khoat’s family had recently converted from Buddhism and notes that under Canon Law, by marrying the Buddhist couple, Khoat was more or less guilty of communicatio in sacris. Bawden also lists some of Khoat’s questionable business dealings. In March of 2008, David Hobson posted documents on his website that prove Bawden had completely accepted the Siri “fact,” as Hobson called it and had even approached a “Siri bishop” for ordination while in Texas with Khoat. This is documented with Bawden’s own letters at I have signed letters from Bawden which show I never realized he accepted the Siri theory and did not approve of his studies with Khoat. This even before I journeyed to Texas for the retreat.

In attempting to counter Bawden’s claims regarding Khoat’s business practices, Hobson wrote on his site: “Fr. Khoat did no wrong here. I have gone through hundreds of documents concerning his life and business dealings — what is the point, here?” Well the point is that where there is smoke a fire often exists, and a meticulous investigation needs to be conducted. I am sure Mr. Hobson is beginning to understand this, now that he has been badly burned and his followers blinded by the dense smoke this fire created for so many years. But if he isn’t aware of all the background information above, he cannot possibly come completely clean with his readers. And he still has yet to admit that those who divested themselves of Giuffre, for failing to prove Siri was really the pope elected following John 23, were right all along. He also claims that the “sacraments” Khoat administered to the papal restoration group were valid until only recently, when he “suddenly” became a heretic. But there was nothing sudden about Khoat’s change of heart; no one can be certain he was ever a priest in the first place.

As documented in The Phantom Church in Rome and elsewhere, Siri was not a Catholic cardinal going into the conclave to begin with. He proved this beyond a reasonable doubt by remaining a prominent member of the Novus Ordo hierarchy, excommunicating himself by accepting John 23 as a true pope and participating in succeeding conclaves. What “prisoner pope” elects a new “pope”? Following such theories down the proverbial rabbit hole and trying to make sense of anything only leads to a condition approaching total insanity. We decided a long time ago we were not going there. Who needs drama and make-believe when we have1,958 years of Catholic teaching to guide us!






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The True Identity of the Remnant

St. Raphael, Archangel

A recent comment on the site board needs to be addressed on a broader scale and some misconceptions about the mission of this site clarified. Recently “Paul” wrote: “I’m sure the Dimonds feel vindicated.  Even if you are a critic of the Dimonds, you’re going to have a tough time defending against what they have been saying for the past 10 years. Rome is in total disarray. First off, their refutation of Protestantism is like no other…” etc. Well, Paul, I am not sure what all they are saying because I long ago realized they have no right to say it and therefore, I cannot read it. I don’t waste my time, as a rule, reading Traditionalist articles, or critiquing their websites unless what they are saying is particularly egregious. They are part of the problem, not the solution.

We are not to listen to those who are disobeying the laws of the Church and using their so-called stature as monks to launch a website ministry when they are not authorized to do so by the Church, as they imply. For proof this is indeed the case, see my blog post three years ago at:  St. Robert Bellarmine’s definition of the Church, used by theologians for centuries, runs as follows: [The Church is] “the assemblage (coetus) of men, bound together (colligatus) by the profession of the same Christian faith and by the communion of the same sacraments, under the rule of legitimate pastors, and especially of the one Vicar of Christ on earth, the Roman Pontiff.” In his infallible encyclical Mystici Corporis Christi, Pope Pius XII expanded on this definition as follows:

“Now since its Founder willed this social body of Christ to be visible, the cooperation of all its members must also be externally manifest through their profession of the same faith and their sharing the same sacred rites, through participation in the same Sacrifice, and the practical observance of the same laws.” Pope Pius XII also says in this same encyclical that, “These sacred laws are imposed on allWe are commanded to obey her laws and her moral precepts, even if at times they are difficult to our fallen nature; to bring our rebellious body into subjection through voluntary mortification; and at times we are warned to abstain even from harmless pleasures.”

The Dimonds are not legitimate pastors, as they claim. Monks were religious, some of them priests and some lay brothers, but none were ever pastors. We owe the Dimonds no obedience or attention whatsoever and indeed must avoid them, as explained in the Oct. 17. 2019 blogpost on this site. Even the slightest tendency to embrace the Traditionalist “solution,” — which is, all at once, sacrilegious, schismatic and heretical — must be recognized for what it is: participation in a non-Catholic religion. This is defined by the Church as communicatio in sacris, which automatically excommunicates one as a member of the Church. Paul’s comments demonstrate a total lack of understanding about what this site is intended to be and why it even exists. It seems necessary then to explain why it does exit, and what those reading it should expect to come away with.

Legitimate pastors

We are to follow only those pastors, and these include theologians, who were known to be certainly legitimate. This would be all those prior to Pope Pius XII’s death who adhered to the teachings of the continual magisterium in their writings and were not members of the “new theology” crowd that began emerging in the decade or more preceding Vatican 2. In the case of theologians, those officially approved by the Church are the most reliable, and according to Rev. Nicholas Neuberger, such theologians are those used and quoted by the Roman Curia. Neuberger wrote in 1927, and at that time his list included such familiar names as St. Thomas, Suarez, Ferraris, D’Annibale, Sanchez, Gasparri, W. Smith, Wernz and many others, ranging all the way back into the 1700s. Many modern theologians would doubtlessly be included on this list if the Church was still functioning today.

Monsignor Joseph Fenton, in his article “The Teaching of the Theological Manuals” (The American Ecclesiastical Review, April 1963, pp. 254-270), wrote: “The unanimous teaching of the scholastic theologians in any area relating to faith or morals is the teaching of the ordinary and universal magisterium of the Church… There is a fund of common teaching (like that which tells us that there are truths which the Church proposes to us as revealed by God, and which are not contained in any way within the inspired books of Holy Scripture), which is the unanimous doctrine of the manuals, and which is the doctrine of the Catholic Church. The unanimous teaching of the scholastic theologians has always been recognized as a norm of Catholic doctrine.”

Monsignor Fenton goes on to mention in his article several authors who made notable contributions in the last century to this common teaching. Among them are Reverends Tanquerey, Billot, Van Noort, Garrigou-Lagrange, Herve, Devivier and Sasia, E.S. Berry, Parente, Lahitton — all of whose works I have quoted often. It is this “fund of common teaching” I appeal to on this site, as well as those approved authors mentioned above. Pius XII being the last true pope, with serious doubts having been cast on all those who were “elected” after his death, nothing except what went before Oct. 9, 1958 can be trusted. Nearly all the truths necessary for salvation were questioned after this date, thanks to Vatican 2. And according to the modern teachings of theologians, which Monsignor Fenton describes above as “the teaching of the ordinary and universal magisterium,” those failing to uphold the Deposit of Faith are doubtful and their “papacies” are null and void.

Those not acting as legitimate pastors — since no true pope or bishops approved by him exist — are not only forbidden to teach; all the sacraments they pretend to administer and the masses they appear to offer are also null and void and of no effect. This has been gone into in great detail in articles posted to this site and readers are urged to refer to these articles. (See Vacantis Apostolica Sedis, other relevant articles on the Free Content page of the site.) “Paul” praises the Dimonds for their condemnation of Protestantism, but who could possibly best St. Francis de Sales’ The Catholic Controversy or St. Alphonsus Liguori’s Exposition and Defence of Faith, both unparalleled for their exposition of the Protestant heresies? Not to mention the Council of Trent documents and the Catechism of the Council of Trent.

Mission of Betrayed Catholics

At one time the mission of this site was to expose Freemasonry, and that has not changed. It is the duty of every Catholic to denounce that and other heresies whenever and wherever they see them, and today they are everywhere. As for the audience I hope to reach or what this site expects to accomplish, that is really something out of my control. God alone can grant the grace to those wishing to know the truth in these times and that is what I do my best to present here – the truth. I have no power to convince anyone and no desire to engage in protracted arguments with those who will not accept what the Popes and the Ecumenical Councils over the ages have taught as Catholic truth. I am not here to collect “followers” a la Facebook or to make a name for myself, (as if that was even possible today, given the climate both in the Traddie and secular forums). I am only a messenger, a chronicler of what the Church taught for 1,958 years prior to Pope Pius XII’s death. The site’s primary mission today is to defend the papacy as it existed and taught within that time frame. The teachings of the Roman Pontiffs themselves are the only guide we may use in these times and is superior by far to anything taught by the theologians spoken of by Monsignor Fenton. These theologians are referred to only as a reflection of papal teaching, to better explain that teaching.

What I am trying to do here is the same thing I have always done as a journalist — create a record. As Reverend E. S. Berry teaches in his The Church of Christ, Vol. I: “If the Church should lose any of these necessary qualifications [the four marks and also the attributes of perpetuity, indefectibility, visibility, and infallibility], it would be incapable of doing what Christ intended it to do; in fact it would cease to be the Church instituted by Him… If the Church could fail in any of its essentials, even for a time, it would  lose all authority to teach and to govern, because the faithful could never be certain at any time that it had not failed — that it had not ceased to be the Church of Christ, thereby losing all authority. But an authority that may be justly doubted at all times is no authority. It commands neither obedience nor respect.”

So the salvation of souls that Traditionalist clergy have long claimed as the reason for their existence is a sham. As Berry states elsewhere, only the Apostolic See is truly indefectible: “The Church, as it exists in particular places may fail; even the Church as a whole nation may fall away, as history abundantly proves. The Apostolic See of Rome is the only particular church to which the promise of perpetual indefectibility has been made” (p. 57, Vol. 1). Unity of government, faith, doctrine and worship is a necessary part of the four marks, not a pretended moral union of those preferring the Latin Mass and old rites of the Sacraments. Berry teaches that unity of government primarily means that the pope must be at the head of the Church, and all must be subject to him. He pointedly asks: ”Does a chimerical Church composed of innumerable warring sects fulfill this prayer of Christ’s for perfect unity?” (see John 17: 20). Berry notes that only non-Catholic sects maintain that “unity of faith in the Catholic sense” is not necessary for salvation. And how can there be unity of faith without unity of government? For Pope St. Pius IX taught: “There is no other Catholic Church save that built upon the one Peter and united into one compact body by the unity of faith and charity” (DZ 1686).

In DZ 1821, the Vatican Council infallibly teaches: “But that the episcopacy itself might be one and undivided, and that the entire multitude of the faithful through priests closely connected with one another might be preserved in the unity of faith and communion,  placing Blessed Peter over the other apostles, He established in him the perpetual  principle and visible foundation of both unities.” So can we wonder today that Traditionalist and Novus Ordo “episcopacies” are divided and no one can agree on what articles of the faith are necessary for salvation?  If they proceed without the papacy they are lost, for “the strength and solidarity of the whole Church” rest on Peter (DZ 1821).  Regarding unity in doctrine, Reverend Berry emphasizes that according to Matt. 28: 19-20, the apostles and their legitimate successors must teach ALL things that Christ has commanded them to teach, not just a select few. Berry writes: “The Church must teach… all the doctrines of Christ, to all people, at all times, in all places. She cannot teach contradictory doctrines in different places at different times.” So to teach that the Church can now exist without a true pope, contradicting all Church teaching set out from the beginning, is to deviate from the faith. Nor can there be any unity of worship, without unity of government under one head.

Given all the above, Traditionalists and conservative Novus Ordo types are fooling themselves if they think they can thumb their noses at Francis and still claim any sort of unity. Having lost that unity and all guarantee of any real authority, they no longer constitute Christ’s Church as He established it on earth. Let them meet, eat and retreat all they like, it will accomplish nothing. For as Reverend Berry also says, the Church will not be restored until Christ comes to destroy Antichrist, and the accomplishment of that restoration will require a miracle.


One more note regarding for whom this site is intended. In Rom. 11: 5-8, St. Paul speaks of “…a remnant saved according to the election of grace… That which Israel sought, he hath not obtained, but the election hath obtained it, and the rest have been blinded, … God hath given them the spirit of insensibility,” or as St. Paul says elsewhere “The operation of error to believe a lie.”  As Reverend Leo Haydock explains, this means, “They will be led away with illusions, by signs, and by lying prodigies, which the devil shall work by Antichrist. God shall suffer them to be deceived by lying wonders and false miracles,” and all this for rejecting the known truth, a terrible sin against the Holy Ghost. First there was the illusion of a pope in Rome, when only a usurper reigned, Then there was the illusion of a resurrected Church, but no pope, a dogmatic impossibility. Finally some realized there was no true pope, yet continued to frequent mass and sacraments without him, denying his necessity for their liciety/validity.

This site, then, is written only for the remnant, whoever they may be; not the “Catholic” masses, who have been blinded and without a rare miracle of grace will never see. God alone knows who they are and will either lead them to this site or instruct them in other ways suitable to their level of intelligence and circumstances. To read a bit more, see the article at written almost 100 years ago, which comments on the book of Isaias. It is a good secular summary of why it is useless to appeal to the masses, but should not be considered a reliable commentary on the book of Isaias. One thing is certain: God was not pleased with the Israelites then and He has definitely turned His back on the world today, and who can blame Him. Nevertheless, he is still in charge. The Eternal Shepherd knows His lambs and sheep and will not forsake them.


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Reading “Catholic” web posts

St. Margaret Mary Alacoque

The question often comes up — why isn’t anything ever posted on this blog about Francis’ errors and the many heresies issuing from the Vatican during his “papacy”? I can find numerous Traditional/conservative Novus Ordo websites and blogs that deal with these issues and some even say outright that Francis is not a true pope. They operate much like cable news networks dealing with the current political situation, reacting to every word out of Francis’ mouth or the mouths of his close associates, every untoward event, any and all reports of sexual misconduct or abuse, ad nauseum. In many respects these sites are little more than gossip mills and stages on which to play out the daily drama of someone or something that no one should even be interested in. Why?

Because Francis is not a true pope. He is not even a bishop. He was excommunicated long ago for his involvement with the Novus Ordo for a censure known as communicatio in sacris, which means communication in sacred matters (see In other words, whenever any Catholic participates in services that are not Catholic, even though they may appear to be (as in the case of schismatics), they incur ipso facto excommunication for such acts. This applies doubly to (validly ordained) clerics who are presumed to know the laws of the Church and abide by them. Celebration of the Novus Ordo automatically knocks them out of commission — as does celebration even of the Latin Mass by Traditionalists — who are doubtfully ordained/and or consecrated and possess no permission of any kind, canonical or otherwise.

Why this chasing of heretics and the monotonous chronicling of all they do? Because it makes good copy and puts people “in the (secularist) know.” Yes, there is good and even necessary information on many of these sites. I sometimes quote them myself with the proper disclaimers. It is not up to me to act as the moral police and make the judgment that such and such a person is not strong enough in their faith to visit such sites without injury to their convictions. But in between the lines of this good information lies the assumption that Traditionalists or Vatican 2 “Catholics” are the continuation of Christ’s true Church on earth, and this is consumed along with any otherwise valuable information that is imparted by the authors of these sites. Like a little poison in a glass of wine as regards the body, one never knows the danger to the intellect that insidiously enters and remains lurking in the subconscious, undetected, until one begins to doubt the faith.

Many report they often read the works of people who come so close to the truth it is painful to witness, yet however gifted or knowledgeable these writers may be, they never quite make it across the finish line. There can only be three reasons for this: 1) Vincible ignorance, which in one eager to seek and adhere to the truth can be overcome and of which such writers should be so informed; 2) Invincible ignorance, which of its very nature is generally inculpable but impossible to overcome without a miracle of grace (Rev. John Kearney); or 3) affected ignorance, which does not excuse from penalties of excommunication unless the law states that its violation requires full knowledge and deliberation on the part of the violator (Can. 2229, Secs. 1, 2 and Sec. 3, #1). But even inculpable ignorance will not excuse from the imputability of the delict or violation of the law, although it does diminish it. Actual inculpable inadvertence or error in regard to the law has the same effect as inculpable ignorance (Can. 2202, at al). Inculpable ignorance is determined by age, circumstance, the sex of the person, the dignity or state of life of the person in question, whether the act was committed owing to force, fear, or passion, etc.

The above is taken from the Revs. John A. McHugh and Charles J. Callan’s Moral Theology — A Complete Course, based on St. Thomas Aquinas and the best modern authorities (1958). What they write on this topic is important for Catholics to know. Many remain confused regarding what follows. And so it is necessary to include below the entire teaching of these well-respected moral theologians, whose works were considered the standard of their day.

Revs. McHugh and Callan
854. The kinds of printed matter forbidden by the Code (Canon 1399) are as follows: (a) the prohibition extends to books, to other published matter (such as magazines and newspapers), and to illustrations that attack religion and what are called “holy pictures” (i.e., images of
our Lord and the Saints), if opposed to the mind of the Church; (b) the prohibition extends to published matter dangerous to faith, and therefore to the following; to writings or caricatures that attack the existence of God, miracles or other foundations of natural or revealed
religion, Catholic dogma, worship or discipline, the ecclesiastical hierarchy as such, or the clerical or religious state; to those that defend heresy, schism, superstition, condemned errors, subversive societies, or suicide, duelling, divorce; to non-Catholic publications of the Bible and to non-Catholic works on religion that are not clearly free from opposition to Catholic faith; to liturgical works that do not agree with the authentic texts; to books that publish apocryphal
indulgences and to printed images of holy persons that would be the occasion of error (e.g., the representation of the Holy Ghost in human form).

855. (Condemned matter in a writing)
(b) …Works are not forbidden, unless they contain not only agreement with error, but also argument in defense of error. Thus, books in favor of heresy, schism, suicide, duelling, divorce,
Freemasonry, etc., are forbidden when they champion wrong causes by disputing in their behalf.

(c) Other works are forbidden, not because they state, but because they approve of error. Such are books that attack or ridicule the foundations of religion or the dogmas of faith, those that disparage worship, those that are subversive of discipline, those that defend proscribed propositions, those that teach and favor superstition, etc.

858. How is one to know in a particular case whether a book falls under one of the foregoing classes forbidden by the Code? (a) If the Holy See has made a declaration, the matter is of course clear; (b) if no declaration has been made, and one is competent to judge for oneself,
one may read as much as is necessary to decide whether the book is one of those proscribed by the Code; but if a person has not received the education that would fit him for judging, he should consult some person more skilled than himself, such as his parish priest or confessor.

859. Is it lawful to read newspapers, magazines, or reference works (such as encyclopedias), which contain some articles contrary to faith, and others that are good or indifferent, if these papers or books have not been condemned? (a) If the reading or consultation, on account of
one’s individual character, will subject one to grave temptations, then according to natural law it should be avoided. (b) If there is no serious danger or temptation, but the policy of the works or journals in question is anti-religious or anti-Catholic, as appears from the space given to hostile attack, their frequency or bitterness of spirit, then, according to the law of the Code just mentioned, one should avoid such reading matter. Examples of this kind of literature are papers
devoted to atheistic or Bolshevistic propaganda, anti-Catholic sheets, etc. (c) If there is no danger to the individual, and the editorial policy is not hostile, one may use such matter as is good and useful, while passing over any elaborate or systematic attack on truth or
defense of error. (End of McHugh and Callan material)

Without a true pope or hierarchy, such decisions are difficult to make. But as repeatedly stressed in the website articles, when there is any possibility that any action whatsoever would endanger eternal salvation, any doubt, then the safer course must be taken. This is the unanimous opinion of theologians and as such is binding on Catholics. Being honest with oneself is not always easy and recognizing and banishing prejudices is a difficult task. It should be clear to those reading these Traditionalist and NO websites that their authors support and promote schism, at the very least, and flaunt condemned errors. How else could they possibly refer readers to various Traditionalist organizations and encourage attendance at “mass” and the reception of “the sacraments”?

In all their works, these non-Catholics implicitly deny the necessity of the papacy by refusing to address the laws of the Church governing papal validity and the necessity of the papacy for the Church’s very existence. Do they not insist they possess the four marks, in direct contradiction of Church teaching that the Pope and lawful pastors only are to be considered the One, True Church of Christ, and only that Church is endowed with the necessary marks and attributes? Do they not at least implicitly contend that bishops are superior to or at least the equals of the Roman Pontiff and therefore can lead the Church in his absence (the heresy of Gallicanism)? Do they not flout Church law and discipline at every turn by ignoring (especially) the canons governing jurisdiction, papal election and heresy, apostasy and schism? Why would stay-at-home Catholics wish to boost their readership numbers when they obviously cannot be members of Christ’s Church?

How many Catholic conservatives refuse to purchase products they believe are tainted with ingredients obtained from abortions, or even GMO material for that matter, and yet think nothing of imbibing Catholic disinformation and errors against the faith on the web?! The Church has always insisted Catholics read only approved authors which is why so many of those writing prior to the death of Pope Pius XII are repeatedly quoted on this site; many books written by these theologians are now available as free downloads. But far superior to these writings are the teachings of the Roman Pontiffs, and there is no dearth of pre-October 9, 1958 encyclicals, constitutions and papal allocutions posted to the Internet.

If Catholics would make these binding documents their primary reading material, there would be fewer and fewer questions and doubts and a much better understanding and appreciation of the Catholic faith. And the popes have assured us that their teachings are capable of being understood by all men of good will who pray for Divine guidance.

Most Sacred Heart of Jesus, in Whom are all the treasures of wisdom and knowledge, have mercy on us! Holy Ghost, grant that by Thy light we may be always truly wise!

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