By Bishop Franklin Urbina Aznar, Bishop Merrill Adamson,
1. We state, believe and teach that the true Catholic Church is a society founded by Our Lord Jesus Christ and she must be identified by all men by Four clear and indisputable Marks. They are her Unity; Holiness; Catholicity; and Apostolicity.(1)
2. Therefore, we state, believe and teach that these Four Marks are necessary in order to be the Church founded by Jesus Christ. All Four must be necessary. If one is not present, then that society is not the Catholic Church.
3. The Unity of the Church must be seen in doctrine and government. The unity of doctrine requires that all the faithful believe the same doctrine revealed by Our Lord Jesus Christ from the very beginning without any changes or variation in teaching as contained in Holy Scripture interpreted by Holy Church and in Sacred Tradition.
4. We state, believe and teach that the Church does not have two heads like a monster (2), but only one, because Jesus Christ and the Pope are the same cornerstone (3), therefore to reject the government of the Supreme Pontiff, or refuse to obey him, or refuse or avoid to elect him when the Holy See is vacant, is the same as to reject Jesus Christ, because we are Christians because we follow Christ (4) and we follow the Rock, that is the firm foundation of the whole building.
5. We state, believe and teach all the time that the government of the Church by Jesus Christ, and of her visible Head must be seen. Since Jesus Christ rules Her all the time, the Pope must also rule her without interruption. This rule cannot be interrupted or avoided by human opinion, prudence or whim, or by any crisis in the Church, as serious as this crisis must seem because Peter will always have perpetual successors.(5)
6. That the ecclesiastical government deprived of the Supreme Pontiff by Episcopal and priestly autonomy, or even worse by lay people's autonomy and direction is openly opposed to God's plan and is a schismatic and heretical attack against the Unity of the Church and against Charity.
7. We know that no society can survive without a Head that rules and unifies all wills towards a common goal (6).
8. Likewise too, the Church cannot lack the direction and the government of the Pope (7) from whom all rights of venerable communion come from (8) and who is the unity of the foundation that guarantees this unity of the whole ecclesiastical building (9) the solid rock of God's Church (10) the voice of all the Apostles, head of that brotherhood, chief of the whole world and foundation of the Church (11).
9. For that reason, the Church cannot be permanently gathered in a council, but she always needs an infallible confirmer, whom we can address (12), that is, a living earthly Head at work. Furthermore, Jesus Christ did not establish His Church to be a plurality of communities, that may be similar to each other, but after all, different and not bound by the limbs that made an individual Church (13), for all communities must be united among themselves forming one nation, one kingdom and one body.
10. We also believe and teach, that the authority of the Pope is not intermittent (14) because it is irreplaceable and makes possible the unity among the bishops in the College of the Apostles; therefore, it is impossible to separate the true Church from Peter, who is the Rock upon it whom Jesus founded this Church.
12. We state, believe and teach therefore that whoever is not united to the Head cannot belong to the Body of the Church, since it is an absolute need for the individual's salvation the subordination to the Roman Pontiff, (16) because the one who does not keep the unity, cannot keep the faith, and the one who abandons the obedience to the See of Peter, is not in the Church and cannot receive the eternal reward, because he broke and destroyed the unity with the furore of discord .(17)
13. Therefore, they cannot live in the Body of the Church if they are separated from the Faith (18) or from the government and they cannot keep the Holy Ghost. He who does not keep the unity does not keep God's law and he does not keep either the Faith in the Father and the Son, nor supernatural life and salvation (19). If we do not keep peace and unity in the Church, God cannot be with us.(20)
14. We also state and teach that the divine constitution of the Church cannot change at all and cannot depend on any variation or evolution of any kind (21), because it was established directly by Jesus Christ and therefore no human power can change it.
15. But this Unity of the Church cannot be provided by the mutual agreement of people, because it is a juridical unity and only a common head that unites all people makes possible this unity.(25) A juridical unity of two people becomes a reality by the same Head that is common to both.
16. Therefore, those who would have kept themselves in the division refusing this communication between them and with the head (that is presently, the refusal to elect the Pope, who is the juridical unity) are Schismatics (26) and sooner or later they become beds of heresies. They not only commit a mortal sin, because the Church is in a critical danger in the present crisis, but this is a sin of infidelity(27) a sin against the peace of the Church. This sin cannot be venial (28) and they are deserters and traitors to the Church. (29)
17. Likewise, Canon Law (30) says so; therefore we must state that they are schismatic and heretics and they are rebellious against the authority (31) because they refuse to recognise in the Church only one Pontiff and one judge who takes the place of Our Lord Jesus Christ on earth (32). It is necessary to teach also that there is schism when there is the same opinion in a group, and they worship with the same rite, but people are pleased with the separation of the community.
18. The leaders who are following neither the peace nor the bond (33) with the Church and with the other bishops or priests, to rule their community independently, cannot hold power or honour at all. (34)
19. They also lose the power of jurisdiction because of their schism in which they fell and maintain, (35) since this power is not acquired without the possibility of being lost, and so their absolutions, blessings, indulgences, excommunications and everything else that belongs to that power only can be exercised in the unity of the Body of the Church. (36)
20. These ones have been excluded from the flock and they cannot participate in the authority if Peter is not with them, because he is the source of the authority; at the same time they refuse to be with Peter or not electing him, and by that fact they reject also Christ Who is only one head with the Pope. (39) They should be labelled infamous.
21. Those who have remained in the separation from the Church (40) and have kept isolated communities even enemies from the one another, are obeying their own voice, whim, will, and opinions; they stubbornly refuse to hear the voice of the Church and to work according to the virtue of prudence.
22. On the other hand, we believe and we teach that the Holy Ghost works in the Church doing what the souls works in the human body. It is the moving principle, the one that gives life and unity to the Church, and although each member has different gifts and qualities, the life of everybody is the same; and this is the life of the Holy Ghost.
23. The natural consequence is that without the Holy Ghost, we cannot love Christ or keep His commandments, so that all the work done by those who are divided among themselves, they may think that what they do is a work of the Church, but it is not good for building it, because it is not built on the firm Rock and so they are not good for working or strengthening the Mystical Body of Christ, quite the opposite they are working and strengthening the Schism.
24. The Church must form one body and must have only one Holy Ghost and has only One Lord. (42) Even under the appearance of the former form, life is not there because the Holy Ghost is not the nourishment of that life, and the exterior form is a vain glory. (43)
25. Therefore it is not enough to ordain priests, consecrate bishops, form communities or religious orders, seminaries, or pious associations in order to rebuild the Church. Those who are doing so are deceiving themselves because it is absolutely necessary to have substantial communication between all the elements of the Church. If in a pile of stones, each keeps its own individuality, a building has not been constructed.
26. For that reason the good shepherds are united with the Supreme Pontiff and all of them form one. (46) This way they are united to the head who is the pope who is united with Christ as one flesh, like the bride and the groom; on grazing, it is Christ Who feeds them, on ruling, it is Christ Who rules, and on distributing the graces, it is Christ Who distributes them among men.
27. The Church Hierarchy must be united to Christ forming one body in Him, whose life is the Holy Ghost, therefore she may use the power of Christ to bless, absolve, preach, judge, rule or exercise any other power that comes from the Head Who is Christ. From the divine Head comes life and is formed to be the source of the authority and 'magisterium' derived from Christ, and His Vicar to the whole Church in different degrees through the communication of the Holy Ghost always present in the Church united by Him. Those graces may be distributed in different forms and degrees but the Holy Ghost is always the same.
28. Christ Our Lord is always the Teacher, because He is the Word of God made flesh, that is the Second Person of the Blessed Trinity Who became man. The Church Hierarchy enjoys that authority and that 'Magisterium,' because its human element is overshadowed by the divine charism of the Holy Ghost. By the influx, the actions of the hierarchy go beyond the purely human environment and are somewhat similar to the divine actions of Jesus Christ.
29. Thus, they are the voice of the Church and its legitimate representatives. They are the voice of God whom we must hear. However, this is not possible already because the channels established by the Divine Will have been severed. The Church unity and the unity with its Head, make the members of the hierarchy the representatives of God, not the fact of being valid priests or bishops. For this reason, those who stubbornly maintained the division, have kept the power of their Holy Orders that cannot be deleted, but they have lost all the power of jurisdiction and everything that comes with it.
30. On the other hand, although there are some people who remain in the division for reasons they try to justify, or have fostered it, they have lost the power of jurisdiction but they have kept the power of Holy Orders, however, they cannot exercise it without the profanation of the Sacred Mysteries.
31. We realise this situation, the most serious one in the whole History of the Church; we also realise that the Pact or Allegiance has been broken (48) since the elimination of the true Mass on Easter Sunday of 1969. We want to solve this situation in a radical way and definitely searching for the right remedy and in the light of the canonical and moral doctrines of the Fathers of the Church, the theologians, moralists and legislators of the Church, who taught us very extensively about the cases of extreme necessity; at this time. This is a very extreme necessity.
We also want, in a definitive way, enlightenment for all who are disorientated and do not know what to do in facing this confusion. They are not schismatics. They are dispersed among the nations; they love the Church, they wish for the welfare of souls and an end to the crisis; therefore we try to teach orthodox doctrine that is applicable to the present situation.
32. In all crises of the Church, it is necessary to pass over the letter of the law, even if this is very clearly specified, because of the extreme necessity. All moralists, theologians, and legislators are in unanimous agreement that this necessity is not a subject of the law. What is not licit under the law, necessity makes it licit.
Epikeia is not an interpretation of legal terms, it is not either a dispensation, but it is an interpretation of the intention of the legislator applicable to a special situation because a law may commit an injustice, and it would be a sin to obey that law when it should be obeyed.
The intention of the law can never be against charity and when the law does not consider a particular case, even mentioned in its own word, one may apply Epikeia, because it is a more just interpretation.(49)
33. Many enemies of the Church, supported by many ignorant or proud people, take advantage of this situation to create an extreme mistrust and confusion among all communities and persons in the Church, alleging supposed violations and irregularities maintaining in this way the division that prevents the unity and the election of the true Pope in a way that seems endless and without solution.
34. The letter of the law never specifies when it must be applied with strict attachment to it and when it must be applied according to the spirit and the intention of the legislator. This would be impossible because of the countless cases that could happen in persons and situations. This would be a pharisaic way to apply the law.
The spirit of the law is one which may state when the law should be applied strictly or when it may be interpreted away from it. Therefore, those who criticise or condemn epikeia without any real knowledge of those Catholics who have not observed the letter of the law, or to pay attention to it, or to avoid a greater evil, by trying to save and reconstruct the Church and all its structures (a reason of supreme importance), these critics are usurping a judgement that corresponds only to the Pope and they are closing their eyes to the reality of the extreme necessity in the present situation.
35. Some critics even accept this doctrine of epikeia for only certain cases and then condemn others. We do not know what is their criterion for one case nor for another, but it is evident that there is an arbitrary criterion, subject to their own opinions. The truth is that all human law may be eliminated or superseded in case of extreme necessity, even if it is clearly stated in the words of the law.
This is the case of Episcopal consecration without pontifical mandate (50) that under normal conditions would be an extremely serious violation, but under the present situation everybody accepts them as a normal and necessary factor because of the prevailing situation and absolute convenience. One judges with a personal and arbitrary criterion that never relates to the reality and the situation of each individual who is criticised and condemned.
This point of view in the present situation is being lost as well as the clear vision of the doctrine about necessity. The urgent needs of the Church at this time of universal crisis are misrepresented and it is given credit to the action of our enemies who want to avoid at all costs the restoration of the Church and the election of a true Pope. This is what the enemies of Christ want to avoid and it is crystal clear.
36. The case of the Bull of Paul IV 'Cum ex Apostolatus Officio' is well known but even this Bull cannot destroy the Church in an extreme situation, since the rehabilitation may be denied by simple human law and by the norms of prudence, but this cannot be applied if the cause of divine law has ceased and the heretic is not condemned ' ipso facto'.
37. If the Bull were to be applied with the attachment to the letter and the way it was written, the Catholic Church would have ceased to exist on this earth, because the totality of the present Vatican hierarchy has fallen into heresy, apostasy and schism.
The same has also happened among the traditionalists, because many of those have fallen into schism and even heresy. According to the letter none of them could have been rehabilitated. We will have to reject forever all of them, affirming that that Church only exists in a few traditionalists; and this is not a Catholic doctrine.
38. In its needs the Church has done quite the opposite, receiving in its communion those who return to the unity (51) and not only this, but frequently the Church has kept them in their dignities. (52)
39. Therefore it is necessary, for adhesion to these doctrines that reflect with fidelity the opinions of theologians, canonists and moralists of the Church leaving aside what is coming from outside to destroy us. We must realise that getting away from vicious opinions, God has given us the key to know for sure who are ours and with whom the triumph of the Church is restored, by resisting the powers of Satan and its allies, not doubting about our weakness, but with the assurance of the power and the help of God. The only way is by Unity and the Election of the Pope.
40. We urge all of our brothers in the episcopacy and those in the priesthood to be united and rebuild the Church hierarchy, whose summit is the Apostolic College, which today is scattered around the world and on its throne Peter must be seated. Let us look for Peter among us, and let us prepare for his election. There is no other way given to us by Christ to overcome Satan. Let us rule together again; let us structure the divided Church.
We must do this formally so that we all know and all the faithful Catholic laity will know where the Church is and who is inside of her. Let us bring back those who are dispersed and let us not make any more judgments that only belong to Peter. Let us welcome in Charity those who are coming from the misfortune of the dispersion and from its great tribulation. Let the Church open her maternal arms to welcome them back (53), and she will be the loving Mother for all of us and in this way Our Lord's commandment will be fulfilled: 'Et Unum Sint': All of us one with Peter and all of us one among us.
41. Our purpose is to expound this Fundamental Statement, to present the Church in front of all men and to formally re-establish the Apostolic College, ruling in Unity and seating Peter on his throne, as the Head, as soon as the circumstances will make it possible with the help of God. When the election will be called, we will go to the Conclave.
We do not want good plans and wishes to remain in the air without being fulfilled, as it has been the case in the past. We do not want either to think that some people are ours only because they profess orthodoxy and wish for a false unity. We want to finish once and forever with the present confusion.
We want the Church to stand up from this quagmire. We want the Church to shine again so that all true Catholics will not get lost and they will know where to go (54) by separating the real Catholics from the schismatics and heretics, the true sheep from the wolves and we will not be any longer mute dogs (55) and we will avoid the confusion and the impression given by false orthodoxy, a false ideology, false doctrines of unity and spurious sacraments.
42. Firstly, it is absolutely necessary that the bishops from now on should abstain from schismatic consecrations; secondly, they should fervently and efficaciously work for unity and the election of the Pope; thirdly, they must begin ruling the Universal Church in complete agreement with all the other bishops with those same intentions; fourthly, they should abstain from judgements and condemnations of those who acted according to their conscience, their situation and their needs, leaving aside judgements and decisions in the hands of the future pope who will have the final word on those matters; and fifthly, that they commit themselves to address all the main objectives, resources and possibilities towards the reconstitution of the Church.
43. The priests should talk to their bishops and warn them in charity and justice, exhorting them to UNITY, after doing this, if the bishops refuse (56) , the priests are dispensed from obedience due to these bishops and should render their obedience to a bishop united to the Apostolic College. It is necessary to withdraw from any organisation that may prevent unity, especially if the organisation avoids the supervision of the Church, at this time, and the bishops who are united in the same Apostolic College.
44. The laity should follow the priests and bishops who remain in unity. They should render them perfect obedience and reject the cooperation with those who resist UNITY or who refuse to come to UNITY and thus avoid the legitimate supervision of the Church.
45. We consider schismatic the Episcopal consecrations performed without the intention in both the consecrator and the consecrated bishop-elect, for ending this situation of extreme necessity, that is to form the Unity of the Apostolic College to elect the Pope at the right time. The reason for this is very clear and logical.
If bishops are consecrated because of other needs of the present circumstances, even the very serious ones, schism would be fostered, because each consecrated bishop would consider himself licit as a consequence of those needs, but never because of the reason for Unity. That is the main priority and a very serious command of Christ, because without the election of the Pope, Unity cannot exist.
By this manner of consecration for personal needs none of them would be committed to Unity, nor to the election of a Pope. Even if they theoretically would accept these conditions above, yet they would postpone action according to their own prudence, opinions, or convenience.
Therefore such consecrations would constitute a serious violation of the Law and could not be justified by the situation of extreme necessity-Epikeia. Thus it cannot be accepted.
46. We also condemn all the heresies that have been condemned by the Church; we condemn with energy the novelties condemned by the Church, because in the fundamental constitution there is nothing changeable. (57)
We attach ourselves to all traditions in the same meaning and with the same strength that they have been maintained by the Church. In a very special way, we condemn the Four antipopes who followed after the death of Pope Pius XII, of happy memory, because these false 'popes' usurped the Holy See of St. Peter, and we must condemn the so-called Council of Vatican II, and the spirit of this 'Council' which introduced all the heresies and reforms that infected the whole Church; that is the 'natural law' opposed to the Natural Duty to follow the objective truth mainly in religious matters.
We also condemn the 'juridical equality, without discrimination by religious reasons,' between false religions in relation to the true one; finally we condemn all the other subsequent errors such as: Collegiality in the government of the Church; the heterodox meaning of the sacraments; humanistic philosophy; relativism and agnosticism (58); destruction of the Liturgy, elimination of the Holy Sacrifice of the Mass and the Eucharistic Devotions; destruction and removal of the altars, prostitution of the religious Orders and seminaries and more.
47. Let us pray to Our Lord for the greatest grace to have Peter again among us. Let us pray for the intercession of Our great and Sweet Mother from heaven, the Most Blessed Virgin Mary, she who smashed Satan's head, paying a special attention to the crisis in the Church and to the needs of countless souls, and our prayers will deign to turn to us her merciful eyes, so that finally the Holy Church may overcome all the enemies of Our Lord Jesus Christ.
48. As successors of the Holy Apostles, we have the very serious duty to perpetuate the Church as pure as she was founded by Jesus Christ, to guard the Deposit of the Faith with fidelity, to preach the Doctrine even to the men of the Church (59), to reject the doctrine that teaches that the Pope is not necessary, since the bishops are sufficient to rule the Church (60), and to fight that illness that the Church has suffered in the last few centuries known as 'individualism'.(61)
The salvation of souls under our care depends greatly on ourselves at the present time. The solution of this crisis depends on our will and on the help of God and not on the number of people who may be with us.(62) Therefore, nothing can justify keeping this schism any longer. If the wolves have come in among the flock and a state of highest confusion has been reached, perhaps it is due to our delay for too long to fulfil our most important and sacred obligation.
Not only must the bishops participate. We must also extend our call to the priests and also to the faithful. This is a great crusade that must be called solemnly and this is what we are doing right now, and we invoke with humility the blessing of God Almighty for this sacred task.
Amen
Laus Deo Nostro
Endnotes
[1] 'De Ecclesia' cn 15 First Vatican Council.
[2] Unam Sanctam Boniface VIII.
[3] Epistle 89 'ad Vienn, prov, and speech in commemoratio. of 3rd year of pontificate of St. Leo 1: Myst Corp. Christi, 35 Pius XII; Contraversiae de Summo Pontifice, Ed Vives, Paris 1870 St. Robert Bellarmine.
[4] Comm of St. Matt's Gospel, ch. 16 ;8 by St. Thomas Aquinas
[5] First Vat. Council Sess IV Can.1
[6] Immortale Dei, Leo XIII : Diuturnum Illud of Leo XIII
[7] Denz., 653;654;655
[8] Epist. 11, 4 St. Ambrose
[9] De Unitate Ecclesial, 6 St. Cyprian
[10] Ancor., 9 St, Epiphanius
[11] Homily, In Illud Hoc Scitote '4 St. John Chrysostome.
[12] R. Sineux, 'The Doctors of the Church' pages 394' and 395. St Francis de Sales.
[13] 'Satis Cognitum' Leo XIII
[14] 'La Religion Demostrada' Vol 1, pages 927 James Balmes.
[15] Letter to Michael Cerularius, Sept. 8, 1053 Leo IX.
[16] 'Unam Sanctam' Boniface VIII.
[17] Letter to Bishops of Istria by St. Gregory the Great 585 AD
[18] MCC Pius XII
[19] Satis Cognitum, Leo XIII
[20] Letter, 'Quod ad Dilectionem' Pelagius II
[21] Denz. 2053, 2088, 2091, and 2145
[22] 'Sapientiae Christianae' 19, Leo XIII.
[23] 'Summa Contra Paganis' IV 76, St. Thomas Aquinas.
[24] Summa Theologica 2-2, q.39 a.1 St. Thomas Aquinas.
[25] The Mystical Body of Christ; Emilio Suarez .O.P.
[26] Summa Theologica, 2-2, q.39, a.1 St. Thomas Aquinas
[27] Idem, a.2
[28] Theology of Charity 457 Antonio Royo Marin O.P.
[29] Roman Catechism Chap. 'Who are excluded from the Church ?'
[30] Can 1325- 2
[31] The Words of Christ , B.A.C. Vol. II Number 1104
[32] 12th Epist to Corinthians # 5 by St. Cyprian.
[33] Summa Theolog. 2-2.q 39,a.1 St Thomas Aquinas.
[34] Summa Theolog 2-2, q 39 ,a..3 St. Thomas Aquinas
[35] Catechism of Christian Doctrine 140, by Cardinal Gasparri
[36] Summa Theolog 2-2, q 39, a.4 St. Thomas Aquinas
[37] Satis Cognitum, 53 Leo XIII.
[38] Speech on the' Primate of the Roman Church and the peace' by Pius XII.
[39] Mystici Corporis Christi , 35. Pius XII
[40] Canon 2, 314-2
[41] Roman Catechism B.A.C. P. 207
[42] Mystici Corporis Christi Pius XII.
[43] Sermon 268 -2 by St. Augustine.
[44] Mystici Corporis Christi. Pius XII
[45] Eph. IV, 16
[46] Sermon 46, St. Augustine.
[47] Mediator Dei, 114; Pius Xc Action by Pope Pius XIIJanuary 25, 1950.
[48] Letter to Pope Damasus by St. Jerome.
[49] Isais ch. 24 ; St. Luke ch. 22; 22
[50] St. Thomas Aquinas Summa Theo.1-2-q 96 a.1 : 1-2. q 96 a 6 : 2-2 q 49.a.3 : SUP 8,6.: 2-2.q. 120,a.2 : 2-2.q 51.a.4'3 q 80, a.8 : 2-2. q 147.a.4 : 2-2 q148.a.l: 1-23,q.57.a. 6 :1-2 q 100.a.8 : 2-2, q 80. a.8 : 1-2,q 106, a.1;3,q 40.a.4: 1-2 q 94. a.5 :1-2, q 97, a.1 :
San Juan de la Cruz Subidaal Monte Carmelo, cap 19
Noldin S.J. MoralTheology. 30 Edition 1954 verse 2 pp 33 n.37
Lemhkhul, S.J. Moral TheolV1. pp 409 N 72,
Fray Antonio Royo Marin.O.P. Theolgy of Christian Perfection, B.A.C. pp.383, 503, 514 and544.
Ferraris ,OFM PromtaBibblioteca Madrid 1786, TV I. pp 298 ad verbum ' Ministersacramentorum based on ancient bases of the Church. 'De Regule JurisDe consecratione De Distinctione, De Ferriis, De Observatione Jejnilde Celebratione Missarum Lex.pp. 285 n. 17. Banez, 1.c.q 58. a 7(1595)pp. 33 b
De Jure etJustitia, q. 58.a. 7/Fr. Jose Mortan. O.P. Moral Theology T.I. n 218/ Hugon DeEpikeia et Acquitate Angelicum ( 1928 ) pp.362/ Cayetano Sum Theo ina.4,n.2 T.IX.pp 643/ P Reginald Garrigou- Lagrange. O P.
Teolgia Moral YEspiritualidad La Sintesis Tomista. Pp 394-395/ P Francisco Ginebra.S.J. Logica Y Metafisica General T.III n. 289. De la Epiqueia/ P JuanB Ferreres, S.J. Epitome del Compendio de Teologia Moral, p. 45, n103, Epikeia/ Denz 1556/ Derecho Canonico Madrid, B.A.C. Comentarioal Canon 80 pp33/ Bernhard Haring, La Ley de Christo T.I. pp.319-320,517,212, 533 and 319/ etc etc.
[51] Canon 953, 2, 370
[52] History of the Dogmas by Fr. Juan Rosanas S.J. Pp 222-248 T.I
[53] Summa Theol.2-2,q 11, a. 4; St. Thomas Aquinas
[54] Council of Guastalla, Pope Paschal II Denz. 358.
[55] Mystici Corporis Christi ; Pius XII
[56] 'Cum Ex Apostolatus Officio' ; Paul IV.
[57] Canon 2, 315.
[58] Letter of Pope St. Stephen I to St. Cyprian ( 254-257); and Encyclical Jucunda Sane, by Pope St. Pius X; March 12, 1904.
[59] Consecrations of St. Eusebius and the Visibility of the Church: by Dr. Homero Johas
[60] Il Grave Dolore ; St. Pius X May 27, 1914.
[61] 'Auctorem Fidei '; letter against the Synod of Pistoia by Pius VI
[62] Speech by Pope Pius XII (1954 )to the Pilgrim Congress of the Marian Congregations.
[63] Message to the Italian Bishops on Catholic Action by Pope Pius XIIJanuary 25, 1950.
Virtual Vendée's Editorial Note
We received the text from D & H Mildenhall [ hjmildenhall@hotmail.com ].As we see there some problems with matching the endnotes, what we hope to improve by contact with the original authors of the Statement.
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