Note from Ville Hietanen (Jerome) of and Currently, I (but not my brother of the “prophecyfilm12” mail) have updated many of my old believes to be more in line with Vatican II and I no longer adhere to the position that Vatican II or the Protestants, Muslims, Buddhists or various Traditionalists Groups and Peoples etc. or the various teachings, Saints and adherents to Vatican II (and other canonized by Vatican II) such as Saint Mother Theresa or Saint Pope John Paul II etc. was heretical or damned or not Catholic (or not the Pope) – or that they are unworthy of this title. I have also embraced the sexual views on marriage of Vatican II, and I no longer adhere to the strict interpretations as expressed on this website and on my other websites. To read more of my views, see these articles: Some corrections: Why I no longer condemn others or judge them as evil I did before. Why I no Longer Reject Vatican II and the Traditional Catholic Priests or Receiving Sacraments from Them (On Baptism of Desire, Baptism of Blood, Natural Family Planning, Una Cum etc.) Q&A: Damnation and Eternal Torments for Our Children and Beloved Ones is "True" and "Good" but Salvation for Everyone is "Evil" and a "Heresy"?

Bishop Louis Vezelis Beliefs, Heresies and Practices Exposed

Bishop Louis Vezelis (born January 29, 1930, Rochester, New York - died January 1, 2013,) was a self-professed Franciscan bishop and editor of The Seraph, a so-called traditionalist Roman Catholic monthly publication published by the Franciscan Friars (Order of St. Francis of Assisi) of Rochester, New York. He was born to Lithuanian immigrants. He was ordained to the priesthood on June 16, 1956 by Emile Cardinal Leger, Archbishop of Montreal.

Since at least 1982, Bishop Louis Vezelis have been a sedevacantist, believing that the mainstream “Catholic” Church was illegitimate due to the reforms of Vatican II, and that the papacy was therefore vacant (see The Truth about What Really Happened to the Catholic Church after Vatican II). He was ordained a bishop by fellow sedevacantist George Musey, a Thuc line bishop from Texas. After his death he was succeeded by Bishop Giles Butler, a bishop whom Vezelis himself ordained.

According to Most Holy Family Monastery, “Bishop Louis Vezelis teaches that people who believe in only one baptism of water and who hold that water baptism is necessary for salvation (as defined by the Catholic Church) are heretics. He is therefore a schismatic and a heretic.” (Bishop Louis Vezelis - Most Holy Family Monastery) Please see: Baptism, Baptism of Desire and Baptism of Blood - The Facts and History in the Catholic Catechism, Councils, the Bible and Catholic Teaching Tradition.

They also claim:

“We want to warn people that Louis Vezelis is not a truly Catholic bishop because he denies the dogma Outside the Church There is No Salvation. On his website, he quotes Protocol 122/49, which teaches that non-Catholics can be saved. As explained in the section on Protocol 122/49 in our book, this heretical letter was written in 1949 by a member of the Holy Office to the modernist Archbishop of Boston, Richard Cushing. It is not the teaching of the Catholic Church, and it was never published in the Acts of the Apostolic See. This letter teaches that souls who are ignorant of the Catholic Faith can be saved, which is heresy [and a denial of the gospel]; it teaches that people who are not members of the Church can be saved, which is heresy; and it teaches that people who are not incorporated into the Church can be saved, which is heresy. This letter is a heretical denial of the dogma Outside the Church There is No Salvation. For all of the quotes from Protocol 122/49, see the section dealing with it in our book. Since Louis V. promotes this letter, he denies the dogma Outside the Church There is No Salvation.” (Bishop Louis Vezelis - Most Holy Family Monastery)

Who was Bishop Thuc? Is the Thuc-line Valid?

Bishop Peter Martin Ngo Dinh Thuc was born October 6, 1897 and died December 13, 1984. In 1938, at the age of 41, Father Thuc was chosen by Rome to direct the Apostolic Vicariate at Vinhlong in Vietnam. He was consecrated bishop on May 4, 1938, being the third Vietnamese priest raised to the rank of bishop. On November 24, 1960, John XXIII named Bishop Thuc “Archbishop” of Hué. He attended the robber’s Second Vatican Council (1964) and signed its documents. He also consecrated the non-Catholic Clemente Dominguez Gomez, the founder of the Palmarian sect.

On the Illegality of Ordinations by non-Catholic Bishops

The Communication of Catholics with Schismatics, Holy Orders: “[p. 103] Clement VIII in his Instruction Sanctissimus of August 31, 1595, stated that those who had received ordination at the hands of schismatic bishops who apart from their schismatic status were properly consecrated—the necessary form having been observed—did indeed receive orders, but not the right to exercise them. In this he repeated the doctrine of the glossators. Benedict XIV in the Constitution Etsi pastoralis of May 26, 1742, confirmed this doctrine of Clement VIII. …Not only was the recognized validity of schismatic orders established, but further points were clarified. Schismatic bishops were not to be admitted for the conferring of orders or for the administration of any of the other sacraments. Persons ordained by schismatic bishops were, upon a proper rectification or amendment in their status, to be reconciled and absolved. An appropriate penance was to be imposed on them. If they had embraced any errors, they had previously to abjure them; if they had not embraced any errors, they had nevertheless to renounce the schism of their ordaining prelate. The abjuration was to be made either publicly or secretly, as the facts in the case directed. Before the ordained persons could exercise their Orders, it was necessary for them to receive from the Holy See a dispensation from the irregularity which they had incurred. … [p. 105] On this same matter there was still another response of the Holy Office on November 21, 1709. No Armenian Catholic bishops were available for ordaining priests who were needed in Ispahan, and so it was asked whether sacred Orders could be received from schismatical or heretical bishops. The Holy Office replied that in no way could that be allowed, and that those who had been ordained by such bishops were irregular and suspended from the exercise of their Orders. …The prohibition to receive holy Orders at the hands of a schismatic bishop is contained in the general prohibition against active religious communication as expressed in canon 1258.1. There is also an implicit prohibition contained in canon 2372, wherein it is stated that those who presume to receive Orders from a notorious schismatic automatically incur a suspension a divinis reserved to the Apostolic See.” (The Communication of Catholics with Schismatics, Rev. Ignatius J. Szal, A.B., J.C.L., Imprimatur +D Cardinal Dougherty, Phil., April 2, 1948, Catholic University of America Canon Law Series #264, The Catholic University of America Press, pp. 103-105)

By decreeing “in no way could that be allowed,” the Holy Office confirmed that it is a matter of faith that a Catholic may never knowingly be ordained a priest or consecrated a bishop by a heretic or schismatic. The Holy Office condemns the same excuse that some Thucites use for going to the notorious apostate and heretic Bishop Thuc to be consecrated bishops or ordained priests—they say, there are no Catholic bishops; therefore, we can go before a non-Catholic bishop to be consecrated or ordained. The 1917 Code of Canon Law, Canon 2372, also condemns them by reaffirming the Holy Office’s 1709 decree.

1917 Code of Canon Law: “Canon 2372. Reception of Orders from Unworthy Prelates: All persons who presume to receive orders from a prelate who has been excommunicated, suspended, or interdicted by a declaratory or condemnatory sentence, or from a notorious apostate, heretic, or schismatic, automatically incur suspension a divinis reserved to the Apostolic See. Any person who has been ordained in good faith by such a man, forfeits the right to exercise the order thus received until he obtains a dispensation from the prohibition.”

Even if a heretic or schismatic bishop lied to a candidate by hiding his notorious crimes of heresy or schism, and produced a forged papal mandate, that candidate, even though of good faith, upon discovering the fraud, cannot exercise his orders. That is not even the case with the Thucites, because Bishop Thuc’s notorious crimes could have been easily known upon a basic inquiry (he signed the Vatican II documents, for instance), and thus, all who received orders from him while knowing he was a heretic committed an act of communion in sacred things with a heretic, which is an act of bad faith. Either way, good faith or bad faith, their orders cannot be legally exercised. Those of good faith incur no mortal guilt; whereas, those of bad faith do, they become schismatics. Those of good faith would incur guilt if they continued to exercise their orders after discovering the bishop they received orders from was not eligible to legally confer orders.

The Communication of Catholics with Schismatics, Holy Orders: “[p. 103] Persons ordained by schismatic bishops were, upon a proper rectification or amendment in their status, to be reconciled and absolved. … Before the ordained persons could exercise their Orders, it was necessary for them to receive from the Holy See a dispensation from the irregularity which they had incurred.”

These Thucites of bad will imply a good can come from an evil means: They violate the infallible Church law that forbids them to knowingly go before a notorious apostate, heretic, or schismatic bishop to be consecrated or ordained (Holy Office Decree, 1709 and c. 2372); they violate the infallible Church law that forbids active religious communication with non-Catholics (communicatio in sacris) (c. 1258, §1); they violate the natural law by scandal; and, they violate the divine positive law by endangering the Catholic faith of perversion.

Louis Vezelis, realizing the dilemma and admitting to its consequences, in desperation, lies by telling others that Thuc did not sign the Vatican II documents. But, Bishop Vezelis is still faced with the fact that Thuc adhered to the Vatican II Church, and for that alone he is guilty of apostasy and heresy, for that alone he needed to abjure, even if he did not sign the Vatican II documents.

Bishop Louis Vezelis, Open Letter to Fr. Lucian Pulvermacher, OFM Cap, 24 August 1989: “Do you have some kind of documentary evidence to substantiate your judgment (it is more than a "claim") to show that what you allege is true, namely, that the Archbishop [Peter Martin Ngo Dinh Thuc] was a "full time N.O. Bishop"? What do you mean by a "full time Bishop in the N.O"?

“Do you mean that he was functioning somewhere as a bishop in a diocese: that there were priests under him acting according to his directives, etc.? Did you have any kind of personal contact with Archbishop Ngo during this time so that you could determine by some external form of evidence what he was actually doing? The only honest answer is in the NEGATIVE. Secondly. you ASSUME too much and prove NOTHING. You ASSUME that the Archbishop was completely aware of what was going on in Palmar de Troya.

“ … I wonder to what extent the Archbishop was aware of Clemente's situation. As a week-long guest in a monastery, do you think a visitor knows EVERYTHING that is going on? Did you know the mature priests from different countries who were living an austere religious life there in Palmar de Troya and that it was the attitude of these mature priests from different countries that impressed him.? The Archbishop never claimed to be indefectible. He erred in ordinations and consecrations like many a bishop and pope before him.

“… First of all, how do you know all this? How do you know that Archbishop "came back to him" {[Paul VI} "begging pardon"? What were the Archbishop's motives for not separating himself from the post-Vatican hierarchy? Actually, for all practical purposes, he was separated from the Pope because he was not permitted to return to Vietnam. He was a virtual prisoner in Italy, forced to find shelter wherever he could: And as for saying that he was "begging pardon", I would assure you that you do not know Archbishop Ngo. There's a man who does not go "begging pardon" of anyone. If anything, I would suggest that he made some kind of "reconciliation" (if that!) for very practical reasons. His denunciation of subsequent events in Spain should only emphasize the fact that he realized he had been used.

“However, you do not seem to comprehend the theological necessity prompting the Archbishop [Thuc] to take these great risks. When God punished the world with a deluge, He spared only one family. But, for the sake of saving one family - that of Noe - God permitted many errors and many apostasies from Him. Yet, for the sake of ONE loyal man and his family, God allowed the rest to fall into error and incur His wrath. And Jesus told us that in the last days it will be as it was in the time of Noe.”

Contrast the above with what Fr. Anthony Cekada, now a Thucite priest, wrote about Bishop Thuc’s actions in his article, Two Bishops in every Garage:

“THE PALMAR FIASCO - The three-day journey by car took Mgr. Ngo to Palmar de Troya, a Spanish village 25 miles south of Seville. …In 1968, tales of apparitions there began to circulate. Among the early enthusiasts was a young man named Clemente Dominguez Gomez who organized devotions and set up a shrine in the little town. …When Mgr. Ngo appeared in Palmar, Mr. Dominguez asked the prelate to ordain himself and several other laymen to the priesthood, and then to consecrate him and a few others bishops. If Mgr. Ngô had any doubts, they were dispelled after Dominguez gave him the news that Paul VI had appeared to him by means of ‘bilocation’ to give his approval to the project. “Pause for a moment to consider what Mr. Dominguez was saying: both the Blessed Virgin and Paul VI (by ‘bilocation’) were telling a Catholic bishop that he should ordain laymen to the priesthood (whom he had just met, and who had done no ecclesiastical studies) and then consecrate them bishops-all in three weeks time. Where anyone else would have laughed the proposal off as absurd, Mgr. Ngô showed a truly colossal lack of common sense and agreed… “‘OLD CATHOLIC’ CONNECTIONS - Mgr. Ngo …moved to Toulon, France. There, in 1979, he raised to the episcopate (for the "umpteenth time") Jean Laborie, leader of a schismatic ‘Old Catholic’ sect, the ‘Latin Church of Toulouse.’ He also ordained another ‘Old Catholic’ from Marseilles named Garcia, and a certain ex-convict named Arbinet who went on later to become a Palmar ‘bishop.’ “Nor were Mgr. Ngo’s activities limited to the consecration and ordination of schismatics. A French newsletter which supports him states that on Holy Thursday, April 15, 1981, he concelebrated the New Mass with Mgr. Barthe, the bishop of Toulon… “Mgr. Ngô’s actions from 1975 onward do not inspire a great deal of confidence in his judgment or in his prudence: the Palmar affair, the promises made and promises broken to the Vatican, the involvement with ‘Old Catholics,’ concelebrating the New Mass while claiming he really wasn’t, then consecrating someone [Guérard des Lauriers] who believes the New Mass is invalid. While everyone is entitled to a few mistakes, one is forced to say that those made by Mgr. Ngô were very grave indeed… given Mgr. Ngo’s track record. The prelate seems to be rather quick to make bishops-the Palmar affair comes to mind-and not particularly fussy. In light of this, one suspects that any priest to show up on Mgr. Ngo’s doorstep could get himself consecrated with very little difficulty and few questions asked. in an age of instant coffee, there are now ‘instant bishops’… “One theme which dominates the affair from beginning to end is a gross and dangerous lack of prudence regarding the transmission of Apostolic Succession-a matter in which the slightest lack of prudence is inadmissable. St. Paul reminds us: ‘Lay not hands lightly on any man’ -he does not say: ‘Lay hands quickly on anyone.’ “…The story will not end here-it is probable that ‘instant bishops’ will continue to multiply exponentially, as among the ‘Old Catholics.’ Our missionary friend in Mexico offers us his opinion on this rather gloomy prospect: ‘We should have within a few years hundreds or thousands of bishops... without true vocations, the one more ignorant than the other, and an unavoidable cause of more division among traditionalists.’” (Fr. Anthony Cekada, Two Bishops in every Garage)

Bishop Thuc was not Catholic. He signed the Vatican II Documents.

Bishop Thuc signed the heretical Vatican II documents, at which point he was known to be a notorious heretic with no office in the Church. He was one of the most liberal, rebellious, and heretical bishops at Vatican II. From his own writings during the robber’s Second Vatican II Council, Thuc supported the false ecumenical movement, feminism, and women in sacred functions, such as deacons and priests.

The Thucites appeal to sentiments and other irrelevant facts to defend Bishop Thuc, while they ignore, change, or misinterpret the relevant facts. The relevant facts are as follows:

  1. Bishop Thuc was not Catholic. He signed the Vatican II Documents.

  2. Ngo-dinh-Thuc was an arch-liberal at Vatican II, arguing in favour of women priests and the participation of non-Christian groups in the Council. (Acta Synodalia Vaticani II, vol.2 pt.3 p.573, and vol.2 pt.1 pp.358, 359 respectively; English translation available from Britons Catholic Library)

  3. Even as late as 15th April 1981 (less than a month before he consecrated Guérard des Lauriers), he concelebrated a Novus Ordo “Mass” of Holy Thursday with the Conciliar Bishop of Fréjus-Toulon thus showing that he still adhered to the Vatican II sect at this time.

  4. In a tape-recorded conversation in January 1982 (the month before his February 1982 declaration of the vacancy of the Holy See, and after the consecrations from which today’s traditionalist bishops derive their episcopal Orders) he told an enquirer that he was (a) hearing confessions on the basis of faculties (invalid faculties) given to him by the bishop (the same Councilar bishop of Fréjus-Toulon), and (b) attending the Novus Ordo in Toulon Cathedral because he liked it.

  5. He never retracted those beliefs and actions and was thus not a Catholic at the time of the consecrations. And by his declaration of the vacancy of the Holy See which he made on 25th February 1982, long after the consecrations mentioned above, he appeared clearly to confirm his schism, in that he affirmed that “the Catholic Church appears flourishing… The number of Catholics is immense”: statements that evidently imply his recognition of the Conciliar Church as Catholic.

  6. He imposed on those whom he consecrated an oath of personal fidelity acknowledging him as leader of the world’s faithful Catholics—an act of schism not only on his part but also on the part of those who took the oath, since he had no such authority. (Spanish text and English translation available from Britons Catholic Library)

  7. He consecrated men destined to become “episcopi vagantes” (wandering bishops) without any form of see, something unknown in the Church’s history and tradition—in the rare cases, in the first centuries, where Catholic bishops were consecrated without papal mandate in urgent circumstances, this was always done for the needs of a particular diocese where the person elected by the clergy was only waiting for the power of Orders in order to fulfill his office. (Dom Adrien Gréa: L'Eglise et sa Divine Constitution, Casterman, 1965)

  8. All those consecrated by him or by others of his line lack the canonical mission which the Council of Trent dogmatically teaches to be necessary for a bishop to be a legitimate minister of the word and the sacraments: “If anyone say… that those who have not been rightly ordained by ecclesiastical and canonical power and have not been sent [by the Church], but come from some other source [such as a heretical or schismatical source], are lawful ministers of the word and of the sacraments: let him be anathema.” (Council of Trent, Session XXIII, Canon VII; Denzinger 967). Plainly no necessity, no claim of epikeia can override, even in an extreme need, an obligation derived, not from human law, but from Divine law infallibly proposed as such by the Church (such as the Divine Law that forbids Catholics to communicate in the sacraments with non-Catholics).

It is therefore without doubt that Bishop Ngo Thuc was a heretic and that all his ordinations after the time of his public heresy was illicit.

Most, if not all, of the Thucites that believe the Holy See is vacant trace their line through the Thucite Bishops des Lauriers and Carmona.

As a result of their knowingly schismatic crime, God abhors them and places them, the obstinate sinner who refuse to convert, under the Romans’ One Curse. “For if, flying from the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they be again entangled in them and overcome: their latter state is become unto them worse than the former. For it had been better for them not to have known the way of justice than, after they have known it, to turn back from that holy commandment which was delivered to them.” (2 Pt. 2:20-21)

Do not be fooled because their immoral crimes are not manifest to you, for they are very good at hiding these crimes so as to appear pious and holy, like the Pharisees that outwardly appeared beautiful to men, but inwardly were full of hypocrisy and iniquity (Mt. 23: 27-28). Yet, in due time, God will expose their immoral crimes, “For there is nothing hid, which shall not be made manifest: neither was it made secret, but that it may come abroad.” (Mk. 4:22) However, sins of immorality are not the main issue. Your main concern must be their sins of apostasy and heresy, because they deny the Catholic faith; and, their sins of schism because they revolt from the unity of the Church. These sins are manifest among the Thucites and others like them. “And as they liked not to have God in their knowledge, God delivered them up to a reprobate sense.” (Rom. 1:28) You pay a high price, indeed, for putting the Mass and sacraments before the Faith, and that price is punishment here on earth and eternal damnation hereafter.

Bishop Louis Vezelis : Open Letter to Fr. Lucian Pulvermacher, “OFM” Cap, 24 August 1989

In justifying his illicit and schismatical consecration by the Thuc line bishop George Musey, Louis Vezelis published the following open letter to Fr. Lucian Pulvermacher, on August 24, 1989:

Bishop Louis Vezelis, Open Letter to Fr. Lucian Pulvermacher, OFM Cap, 24 August 1989: “Seven years ago today, on the feast of St. Bartholomew, I was consecrated a bishop of the Roman Catholic Church in the church of the Sacred Heart, Buffalo, New York. This consecration was done publicly before a number of clergymen in the sanctuary, with the attendance of perhaps one hundred people (I did not count them) and with ample coverage in the local press. The purpose of this consecration was to assure the essential mark of the true Church of Jesus Christ APOSTOLICITY. I had been invited by Roman Catholic bishops to accept this consecration and obligation for the good of the Church. The Church is the Mystical Body of Jesus Christ. It has an invisible aspect and a visible one.

In order to be visible and intact, the Church must be represented by valid successors of the Apostles. The saintly pontiff, Pope Pius XII stated this truth very clearly when he wrote in his encyclical Mystici Corporis: "That those who exercise sacred power in this Body are its chief members must be maintained uncompromisingly."

“Dear Father Lucian, it seems to me that to deny this truth makes a person a heretic. To accept this truth in theory and deny it in practice is a deception. It is, plainly speaking, a lie. The dividing line between orthodoxy and heresy is razor thin. Nevertheless, the line is there. The vast majority of alleged Catholics are actually heretics. Whether formal or simply material is not always an easy distinction to make in some cases. Pope Pius XII gives the basic reason for the above statement: "It is through them, by commission of the Divine Redeemer Himself, that Christ's apostolate as Teacher, King, and Priest is to endure."”

In the secular realm, most men do not buy a house without first seeing and then receiving the Title, and without examining the condition of the house. If they were not diligent in doing this, and later discovered there was no Title or the house falls apart because it was in bad condition, the fault is theirs for not examining these basic things ahead of time. The same is true in the spiritual realm, the things of God. No man would buy a car or house without a Title and no true Catholic would go before a bishop in a time where almost no-Catholic bishops exists at all to be consecrated or ordained without that bishop having thoroughly proved he is Catholic, and that he can legally consecrate and ordain.

Whose fault is it if a layman or a priest did not thoroughly check the faith of Bishop Thuc, who was about to ordain or consecrate him, and demand from Thuc, in writing, a specific abjuration or confirmation that he took one that rejects and condemns the prevalent heresies and prominent heretics of the Vatican II Church? Whose fault is it if the layman or priest did not check if Thuc signed the heretical Vatican II documents? Surely, this is a very easy thing to do. Is not the making of priests and bishops one of the most serious things that men do in the eyes of God? What kind of man, especially in these days of the great apostasy when false shepherds abound, approaches any bishop for ordination or consecration without first thoroughly examining him, checking into his past, and demanding that the bishop put his beliefs in writing, and if he was associated with the non-Catholic Conciliar Church, or any non-Catholic sect, that he abjured from these non-Catholic entities?

I am sure that these same men (Thucites) are very diligent and meticulous with temporal things, such as when they buy a home, a chapel, or a car. They would make sure they had all the proper papers, and that the home, the chapel, or the car is in proper working order before they purchased it. They should have done the same before they were ordained or consecrated by Thuc! They should have been very diligent and meticulous in examining Thuc, by making sure they had signed papers from Thuc that prove he abjured, and all the evidence necessary to prove he is currently Catholic in word and deed, before they were ordained or consecrated by Thuc.

In The Revelations of St. Bridget of Sweden, The Mother of God explains how a bishop should exercise his episcopal office in order to give glory to God:

A complete explanation to the bishop from the Virgin about how he should exercise his episcopal office in order to give glory to God, and about the double reward for having held the rank of bishop in a true way and about the double disgrace for having held it in a false way, and about how Jesus Christ and all the saints welcome a true and up right bishop.

Book 3 - Chapter 3

The Mother of God was speaking: “I wish to explain to the bishop what he should do for God and what will give glory to God. Every bishop must hold his miter carefully in his arms. He must not sell it for money nor give it up to others for the sake of worldly friendship nor lose it through negligence and lukewarmness. The bishop’s miter signifies nothing other than the bishop’s rank and power to ordain priests, to prepare the chrism, to correct those who go astray, and to encourage the negligent by his example. To hold his miter carefully in his arms means that he should reflect carefully on how and why he received his episcopal power, how he wields it, and what its effects and purpose are.

“If the bishop would examine how he received his power, he should first examine whether he desired the episcopate for his own sake or for God’s. If it was for his own sake, then his desire was no doubt carnal; if it was for God’s sake, that is, in order to give glory to God, then his desire was meritorious and spiritual.

“If the bishop would consider for what purpose he has received the episcopate, then surely it was in order that he might become a father to the poor and a consoler and intercessor for souls, because the bishop’s goods are intended for the good of souls. If his means are consumed inefficaciously and wasted in a prodigal manner, then those souls will cry out for revenge on the unjust steward. I will tell you the reward that will come from having held the rank of bishop. It will be a double reward, as Paul says, both corporal and spiritual.

“It will be corporal, because he is God’s vicar on earth and is therefore accorded divine honor by men as away of honoring God. In heaven it will be corporal and spiritual because of the glorification of body and soul, because the servant will be there with his Lord, due both to the way he lived as a bishop on earth and to his humble example by which he incited others to the glory of heaven along with himself. Everyone who has the rank and garb of a bishop but flees the episcopal way of life will merit a double disgrace.

“That the bishop’s power is not to be sold means that the bishop should not knowingly commit simony or exercise his office for the sake of money or human favor or promote men whom he knows to be of bad character because people petition him to do so. That the miter should not be given up to others on account of human friendship means that the bishop should not disguise the sins of the negligent or let those whom he can and should correct go unpunished, or pass over the sins of his friends in silence due to worldly friendship or take the sins of his subordinates on his own back, for the bishop is God’s sentinel.

“That the bishop should not lose his miter through negligence means that the bishop should not delegate to others what he should and can do more profitably himself, that he should not, for the sake of his own physical ease, transfer to others what he himself is more perfectly able to carry out, since the bishop’s duty is not to rest but to work. Nor should the bishop be ignorant of the life and conduct of those to whom he delegates his tasks. Instead he should know and review how they observe justice and whether they conduct themselves prudently and without cupidity in their assignments. I want you to know, too, that the bishop, in his role as shepherd, ought to carry a bouquet of flowers under his arms in order to entice sheep both far and near to run gladly after its scent.

“This bouquet of flowers signifies the bishop’s pious preaching. The two arms from which the bouquet of divine preaching hangs are two kinds of works necessary to a bishop, namely, public good works and hidden good works. Thus, the nearby sheep in his diocese, seeing the bishop’s charity in his works and hearing it in his words, will give glory to God through the bishop. Likewise, the faraway sheep, hearing of the bishop’s reputation, will want to follow him. This is the sweetest bouquet: not to be ashamed of God’s truth and humility, to preach good doctrine and to practice as one preaches, to be humble when praised and devout in humiliation. When the bishop has traveled to the end of this path and reaches the gate, he must have a gift in his hands to present to the high king. Accordingly, may he have in his hands a vessel precious to him, an empty one, to offer to the high king.

“The empty vessel to be offered is his own heart. He must struggle night and day in order for it to be empty of all lusts and the desire for fleeting praise. When such a bishop is led into the kingdom of glory, Jesus Christ, true God and man, will come out to meet him together with the whole host of saints. Then he will hear the angels saying: ‘Our God, our joy and every good! This bishop was pure in body, manly in his conduct. It is befitting that we should present him to you, for he longed for our company everyday. Satisfy his longing and magnify our joy at his coming!’ Then, too, other saints will say: ‘O God, our joy is both from you and in you and we need nothing else.

“Yet, our joy is heightened by the joy of the soul of this bishop who longed for you while he was still able to long. The sweet flowers of his lips increased our numbers. The flowers of his works consoled those dwelling far and near. Therefore, let him rejoice with us, and rejoice yourself over him for whom you longed so much when you died for him.’ Finally the King of glory shall say to him: ‘Friend, you have come to present to me the vessel of your heart emptied of your selfish will. Therefore, I will fill you with my delight and glory. My happiness will be yours and your glory in me will never cease.’”

It is our hope that the Thucites, and all those others who have been unlawfully consecrated or ordained, are of good will when they read this and repent and abjure. The only insurmountable obstacle is man’s own pride.

About receiving the sacraments from heretics and prayer in communion with heretics

Here follows some teachings of the Church that shows that it’s sinful to continue in communion with heretics or receive the sacraments from them.

Council of Laodicea, 4th Century: “No one shall pray in common with heretics and schismatics.”

St. Thomas Aquinas, Summa Theologica, Suppl. Part, Q. 23, Art. 3, Reply to Objection 2: “The commandment of the Church regards spiritual matters directly, and legitimate actions as a consequence: hence by holding communion in Divine worship [such as with a heretic,] one acts against the commandment, and commits a mortal sin;”

1917 Code of Canon Law, Canon 823: “Mass may not be said in churches of heretics or schismatics, even though they were in the past properly consecrated or blessed.”

1917 Code of Canon Law, Canon 2314: “All apostates from the Christian faith and each and every heretic or schismatic: 1) Incur ipso facto [by that very fact] excommunication…”

St. Thomas Aquinas, Summa Theologica, Suppl., Part, Q. 23, Art. 1: “The other is major excommunication which deprives a man of the sacraments of the Church and of the communion of the faithful [prayers, religious gatherings, etc.]. WHEREFORE IT IS NOT LAWFUL TO COMMUNICATE WITH ONE WHO LIES UNDER SUCH AN EXCOMMUNICATION.”

III Council of Constantinople, 680-681: “If any ecclesiastic or layman shall go into the synagogue of the Jews or the meetinghouses of the heretics to join in prayer with them, let them be deposed and deprived of communion [excommunicated]. If any bishop or priest or deacon shall join in prayer with heretics, let him be suspended from communion.”

Council of Carthage: “One must neither pray nor sing psalms with heretics, and whoever shall communicate with those who are cut off from the communion of the Church, whether clergy or layman: let him be excommunicated.”

The Catholic Church teaches the following concerning praying in communion with heretics and schismatics and about entering their Churches and receiving the sacraments from them:

Pope Pius VIII, Traditi Humilitati (# 4), May 24, 1829: “Jerome used to say it this way: he who eats the Lamb outside this house [at meetinghouses of heretics] will perish as did those during the flood who were not with Noah in the ark.”

Pope Gregory XVI, Commissum divinitus (# 11), May 17, 1835: “Whoever eats the Lamb outside of this house [at the meetinghouses of the heretics] is unholy.”

How does a Catholic sin against faith? A Catholic sins against Faith by Apostasy, heresy, indifferentism and by taking part in non-Catholic worship.” (Catechism of the Council of Trent, Catechism [attributed to] Pope St. Pius X and The Baltimore Catechism)

1917 Code of Canon Law, Canon 1258.1: “It is unlawful for the faithful to assist in any active manner, or to take part in the sacred services of non-Catholics.”

The laity assist actively at Mass, and in so doing, manifest their consent and moral cooperation with the priest as he offers the sacrifice. Indeed, moral unity with the priest is required to fulfill the Sunday obligation.

Furthermore, the Fathers of the Church, Pope Innocent III, and indeed Pope Pius XII himself in the Encyclical Mediator Dei, teach specifically that the faithful who actively assist at Mass ratify, assent to and participate in the prayers of the Canon that the priest recites, even though they do not vocally recite these prayers themselves.

Pope Innocent III (1198–1216), De Sacro Altaris Mysterio, 3.6: “Not only do the priests offer the sacrifice, but also all the faithful: for what the priest does personally by virtue of his ministry, the faithful do collectively by virtue of their intention.”

In Mediator Dei, his great encyclical on the Sacred Liturgy, Pius XII treats at great length the role that the laity play in offering the Holy Sacrifice.

Pope Pius XII, Mediator Dei (# 93), November 20, 1947: “The people unite their hearts in praise, impetration, expiation and thanksgiving with the prayers or intention of the priest, even of the High Priest himself, so that in the one and the same offering of the victim and according to a visible sacerdotal rite, they may be presented to God the Father.”

Pope Pius XII, Mediator Dei (# 84), November 20, 1947: “Moreover, the rites and prayers of the Eucharistic sacrifice signify and show no less clearly that the oblation of the Victim is made by the priests in company with the people. For not only does the sacred minister, after the offering of the bread and wine when he turns to the people, say the significant prayer: ‘Pray brethren, that my sacrifice and yours may be acceptable to God the Father Almighty;’ but also the prayers by which the divine Victim is offered to God are generally expressed in the plural number: and in these it is indicated more than once that the people also participate in this august sacrifice inasmuch as they offer the same.”

Thus there is no way for the sedevacantist to avoid it. The same active assistance at Mass required for fulfilling your Sunday obligation also inextricably joins you to the action of a priest at the altar. So, when the priest proclaims during the Canon that he offers the sacrifice “together with Thy servant Francis, our Pope” — the arch-heretic and false pope Bergoglio, the priest’s prayer is your prayer.

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