5.4 Subjectivism: No matter how they try to justify their position, we have to admit that the Sedevacantist thesis is not based on objective facts, but rather on subjectivism. The objective criterion required by Catholic theology for recognizing who is a true pope is the recognition of the one elected by the Cardinals, Bishops and by the Whole Church. In the Sedevacantist mind, such criterion cannot any longer be objective, but will necessarily make appeal to a fundamentally subjective source, even if an effort is made to make it appear as objective.
Because the Sedevacantist attitude is not based on safe and objective principles of Catholic theology, we should not be surprised to witness some astounding reversals and turnabouts. Let me give one example among others: back in the 1980’s, Father Olivier de Blignières, then an outspoken supporter of the Sedevacantist thesis of Fr. Guérard des Lauriers, had founded in France a religious community. Then, in the wake of the 1988 Motu Proprio Ecclesia Dei Afflicta of Pope John-Paul II, the same Father de Blignières flipped over and put himself under the Ecclesia Dei commission. His community, called the Fraternity of St. Vincent Ferrer, was immediately recognized by the Roman authorities, and granted the status of Pontifical Right. In the doctrinal field, back in the 1980’s, Fr. de Blignières thought that Religious Liberty was heretical.
Now, he is writing books to justify Vatican II’s Religious Liberty.
6. Judgement on Sedevacantism: Could we say that the Sedevacantist thesis is simply a wrong thesis, but that we should tolerate it in a spirit of charity? No, I think that Sedevacantism is very dangerous. It leads to an attitude which is not Catholic, but schismatic.
6.1. Schism:
“It is consequently true that there can be some theological discussion as to whether Sedevacantists are formally schismatic or not. The answer to this depends on the degree of Sedevacantism. There are radical Sedevacantists that call us heretics since we are in communion with a heretic (Wojtyla), so they say.
These are certainly schismatic, for they clearly reject communion with true Catholics, who are in no way modernist. By making their Sedevacantism a quasi-article of faith they certainly fall into the second category of persons that canon 1325, §2 declares to be schismatic: "He is a schismatic who rejects communion with members of the Church subject to him (i.e., the Sovereign Pontiff)." It is consequently by their refusal to be a part of the Church, and effectively making the "church" as they see it consist only in Sedevacantists that they are certainly schismatic.”29
This is exactly the case of the CMRI (Mount St. Michael, Spokane), which states:
“Are traditional Catholics subject to the local hierarchy and ultimately to Rome?... He (the Sedevacantist) recognizes that he is actually not subject and obedient to John Paul II.”30
Some other Sedevacantists claim that, on account of the failure of the hierarchy of Vatican II, they can now elect their own pope. Such theory is called Conclavism. This is the most radical brand, but somehow the most logical consequence of Sedevacantism. There are now about 20 ‘popes’ in the world, for example ‘Gregory XVII’ from Palmar de Troya, Spain; another ‘Gregory XVII’ from St. Jovite, Québec; ‘Pius XIII’, in the USA… Certainly, Conclavism is schismatic. Does it mean that every Sedevacantist is a formal schismatic? No, I would not go that far.
Among the people who follow the Sedevacantists theories, there are a number of confused Catholics who are being attracted by these ‘simple’ and ‘clear’ answers to the problems of the situation of the Church coming from the masters of Sedevacantism. It is mostly to these confused Catholics that this study is addressed: beware of the mirages of Sedevacantism. It will lead you astray from the Church and the Sacraments!
6.2. Spiritual illness of Sedevacantism:
1. Intellectual desolation:How could we understand the state of a Sedevacantist mind? I think it is characterised by a fixed idea, which is almost an obsession. Their mind seems to freeze on the problem of the pope, which appears to them as being very serious and urgent.
This is a typical case of Intellectual Desolation, by which their soul is being disturbed as long as a ‘clear answer’ has not been found for such a serious problem. Sedevacantists claim that it is urgently needed to make a judgement on the Vatican II popes.
For them, it appears to be THE fundamental problem all Traditional Catholics should focus on. For example, let me quote Bishop Pivarunas:
“As unpleasant as this subject may be, traditional Catholics are confronted by the terrible and burning questions: Is the Conciliar Church the Catholic Church? Is John-Paul II, as the head of the Conciliar Church, a true pope?…Suffice it to say, the issue of the pope is a difficult one, and unpleasant one, and a frightful one; yet it is a necessary and important issue which cannot be avoided.”31
Let me summarise how Sedevacantists approach the question of the pope: #1 it is a question they have at heart; #2 they want to get a final answer with absolute certainty; #3 such problem is so urgent that it becomes the focus of their attention, up to the point that they cannot see anything else.
Thus, they direct their arguments not much against the Modern Church, for which they care less, but against those fellow Traditional Catholics who do not share their conclusions.
St. Francis de Sales suffered similar Intellectual Desolation. It was on the matter of predestination. His intellect froze on that question, and his heart was filled with the anguish that he may be damned no matter what. The more he was studying, the more he was finding serious objections against predestination. This was driving him nuts. How did St. Francis manage to free himself from that intellectual prison? One day, he fell on his knees before a statue of Our Lady and said:
“O Holy Virgin, I think that I am going to be damned. If I have to curse God for all eternity, let me at least offer you this day in honour of God.”
When St. Francis de Sales got up, he was healed, being able to relocate his ‘problem’ at the second place, which is after the humble fulfilment of his daily duty.
Let me apply that example to the sedevacantist bug: “Who knows if John-Paul II is pope? Who knows if the Society of St. Pius X is schismatic, as they recognise the pope, and don’t obey to him?” In a sedevacantist mind, such questions are producing deep emotional reactions, which lead to anger and panic: the Sedevacantist is looking for a final answer right now.
This kind of Intellectual Desolation is very dangerous. It is threatening pious souls, who are being convinced that they would betray their consciences if they were to ignore these fundamental issues. Such problem affects persons tempted to intellectual pride, and having a tendency to look for the most extreme and desperate solutions, like Brother Michael Dimond, from Most Holy Family Monastery.
By the way, Mr. John Vennari, the editor of Catholic Family News, was monk in that monastery. He left them because he did not agree with their attitude.
2. Remedy: In the book of the Spiritual Exercises, St. Ignatius of Loyola gives some rules for Discerning the Spirits. Here are the ones that should be used to deal with the Intellectual Desolation of Sedevacantists:
do not make any change to your previous resolutions (5th rule); counter attack the temptation, by prayer and penance (6th rule); make an act of will by which you will refuse to be locked in a controversy that you are not qualified to settle (12th rule).
You need to practice intellectual self-discipline and mortification of the will, in other words humility. In our daily life, there are many problems which we are unable to settle, because we do not have the tools. Let us humbly recognise it. Moreover, I think it is important to de-passionate and de-dramatise the problem of the pope: when you will appear before him, do you think that St. Peter will ask you for your opinion on one of his successors?
Let me be clear: I do not want to evacuate the real problem of the Church since Vatican II, but to give some simple rules of intellectual self-discipline in order to de-dramatise the Sedevacantist issue, which appears very clearly to be a case of Intellectual Desolation.
Always remember that the devil is a liar. He is using the Sedevacantist bug to draw some pious souls away from the means of sanctification, the Mass and the Sacraments. Beware!
7. The true nature of the Infallible Magisterium:
7.1. Is it conceivable that we could find any heresy in any document from the Magisterium?A superficial study of the theologians who deal with the problem of a heretical pope would lead to a negative answer to that question. Viewed with the Sedevacantist glasses, the conclusion would be that the existence of heresies in the Magisterium of John-Paul II is another proof that he is not a pope, and that all his Magisterium is null and void.
However, it is a matter of fact that all the authors who studied the possibility of a heretical pope only imagined the possibility of a pope heretic as a private person32, and considered the matter of a possible heresy in an official document of the Magisterium as being out of question, as it is recorded by Xavier de Silveira33. Accordingly, in his article on the Infallibility of the pope, Dublanchy says that it cannot be concluded that, because the Infallibility, the pope could never fall into heresy as a private doctor.34
7.2. Fallible or Infallible? Only recently, after the definition of the Infallibility at Vatican I, the matter of the infallibility of the Ordinary Magisterium had been included in the theological debate. It is very important to get clear ideas about the nature of the pope’s Infallible Magisterium.
Let me recommend the book Pope or Church35, which contains two essays on the Infallibility of the Ordinary Magisterium. This book was summarized in an article published in the January 2002 issue of the SiSi NoNo magazine:
"What worries Catholics most in the current crisis in the Church is precisely the "problem of the Pope." We need very clear ideas on this question. We must avoid shipwreck to the right and to the left, either by the spirit of rebellion or, on the other hand, by an inappropriate and servile obedience. The serious error which is behind many current disasters is the belief that the "Authentic Magisterium" is nothing other than the "Ordinary Magisterium."
It is very important to keep the proper understanding of what is and what is not infallible in the teachings of the pope. Xavier de Silveira says that we cannot exclude the existence of a possible heresy in a non-infallible pontifical document36. Fr. Le Floch, superior of the French Seminary in Rome, announced in 1926:
"The heresy which is now being born will become the most dangerous of all; the exaggeration of the respect due to the Pope and the illegitimate extension of his infallibility.”
One of his students was none other than the future Archbishop Marcel Lefebvre.
7.3. The case of the Conciliar Magisterium: There is also a very thorough article from Fr. Alvaro Calderon, SSPX, published in Le Sel de la Terre37 Father Calderon overviews the conditions required for the Infallibility of the Ordinary Magisterium. He concludes that the conciliar Magisterium (Vatican II and post-conciliar) is not covered by the charisma of infallibility.
“Both in the field of the Ordinary and of the Extraordinary Magisterium, the conciliar and post-conciliar authorities did not want to teach with infallibility. Why? Being infected with Liberalism, the said authorities refused to use the extraordinary charisma, and prevented the Ordinary Magisterium from being Universal, thus preventing it from being infallible. That is why, the conciliar Magisterium is not infallible, and cannot be so in any way as long as the ecclesiastical authorities will not depart from liberalism.”38
Let us remember that both Popes John XXIII and Paul VI did not want the Vatican II Council to be a dogmatic Council making infallible statements, but rather, a Pastoral Council, to reach forth the needs of the modern man. Such fear of using the charisma of infallibility is typical of the liberal attitude.
Archbishop Lefebvre spoke about the liberalism of Pope Paul VI:
“The liberalism of Paul VI, recognized by his friend, Cardinal Danielou, is thus sufficient to explain the disasters of his pontificate. Pope Pius IX in particular spoke often of the liberal Catholic, whom he considered a destroyer of the Church. The liberal Catholic is a two-sided being living in a world of continual self-contradiction. While he would like to remain Catholic, he is possessed by a thirst to appease the world. He affirms his faith weakly, fearing to appear too dogmatic, and as a result his actions are similar to those of the enemies of the Catholic Faith. Can a pope be liberal and remain Pope? The Church has always severely reprimanded liberal Catholics, but she has not always excommunicated them.”39
8. A Catholic attitude for our times:
8.1. Recognition: As Catholics, we are bound to believe everything that the One, Holy, Catholic and Apostolic Church believes and teaches, and we wish to live and die in this Faith, for outside of the Church, there is no salvation.
We also profess a perfect communion with Peter, and with his legitimate successor, and for nothing in the world shall we dissociate ourselves from Peter, the Rock upon whom Jesus Christ founded the Church.
We firmly believe in the papal infallibility, as defined by the first Vatican Council. We acknowledge that the power of the pope is not absolute, but is limited by Sacred Scripture and Tradition. Unconditional and unlimited obedience we owe only to God.
8.2. Resistance: We resist the ecclesiastical authorities when they depart from Tradition.
Let me be clear: it is not by a private judgment that we ‘pick and chose’ what we want to follow in the teachings of Pope John-Paul II, but it is in virtue of an objective criterion, which is Tradition. The Society of St. Pius X made a clear and definite commitment to Tradition. Thus, it gives us a right to refuse the official documents that departs from these 2000 years of Tradition.
Let me quote from some approved theologians. St. Thomas Aquinas teaches that, in extreme situations, it is licit to publicly oppose a papal decision, like St. Paul resisted St. Peter (Galatians II, 14).
“It must be observed, however, that if the faith were endangered, a subject ought to rebuke his prelate even publicly. Hence Paul, who was Peter's subject, rebuked him in public, on account of the imminent danger of scandal concerning faith, and, as the gloss of Augustine says on Gal. 2:11, "Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects." (Summa Theologica II, II, Qu. 33, article 4, ad2).
St. Robert Bellarmine says:
“It is licit to resist a Sovereign Pontiff who is trying to destroy the Church. I say that it is licit to resist him in not following his orders and in preventing the execution of his will” (De Romano Pontifice, Lib.II, c.29).
Pope Leo XIII says:
“But where the power to command is wanting, or where a law is enacted contrary to reason, or to the eternal law, or to some ordinance of God, obedience is unlawful, lest, while obeying man, we become disobedient to God.” (Encyclical Libertas, #13).
Abbot Guéranger:
“When the pastor becomes a wolf, it is first of all for the flock to defend itself. Without a doubt, doctrine normally descends from the bishops to the faithful people, and the subjects, in the order of faith, are not to judge their leaders. But in the treasure of revelation there are essential points concerning which every Christian, by virtue of his very title as a Christian, has the necessary knowledge and obligatory custody. The principle does not change, whether it concerns belief or conduct, morality or dogma. Treasons like that of Nestorius are rare in the Church; but it can happen that the pastors remain silent, for one reason or another, in circumstances where religion itself is at stake. The true faithful are those who, in such circumstances, draw from their own baptism the inspiration for a line of conduct, not those pusillanimous persons who, under the specious pretext of submission to the established powers, await a program-which is not at all necessary and which ought not to be given them-before chasing away the enemy or opposing his undertakings”.40
Archbishop Marcel Lefebvre:
“No authority, even the very highest in the hierarchy, can constrain us to abandon or to diminish our Catholic faith, such as it has been clearly expressed and professed by the Church's Magisterium for nineteen centuries.”But though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema". (Gal. I. 8.) Is this not what the Holy Father is repeating to us today? And if a certain contradiction is apparent in his words and actions, as well as in the acts of various Roman Congregations, then we choose what has always been taught, and we turn a deaf ear to the innovations which are destroying the Church.”41
8.3. Prayer for the Pope and for the Church: Could we say that, on account of the heretical teachings of Pope John-Paul II, traditional Catholics are not bound to pray for him? First of all, I would say that to refuse to pray for the pope is not a Catholic behaviour. When St. Peter had been thrown in jail by King Herod, the whole Church was praying for him: “But prayer was made without ceasing by the church unto God for him.” (Acts XII, 5).
We are now in a different situation, though we could say that the Vatican II popes are like prisoners of their false ideas. Their liberalism is preventing them from fulfilling their mission of confirming their brethren in the Faith: “and thou, being once converted, confirm thy brethren.” (Luke XXII, 32). We need to pray for the pope, so that he will get the strength to fulfill his mission of successor of St. Peter, as defined in Vatican I Council:
“For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.”42
Also, if we want to gain indulgences, we need to pray for the intentions of the pope. If we refuse to pray for the intentions of the pope, we will not able to gain most indulgences, and we will have to roast for a longer time in purgatory for that reason.
Canon 934§ 1:
“If to gain an indulgence a general prayer for the intention of the Supreme Pontiff is prescribed merely mental prayer does not suffice; a vocal prayer at the option of the faithful is acceptable, unless a particular one is assigned.”
8.4. Attitude of Archbishop Lefebvre:
“Here, too, we must continue in the spirit of the Church. We must refuse Liberalism from whatever source it comes because the Church has always condemned it. She has done so because it is contrary, in the social realm especially, to the Kingship of Our Lord. As with the question of the invalidity of the Novus Ordo, those who affirm that there is no Pope over simplify the problem. The reality is more complex. If one begins to study the question of whether or not a Pope can be heretical, one quickly discovers that the problem is not as simple as one might have thought. The very objective study of Xavier de Silveira on this subject demonstrates that a good number of theologians teach that the Pope can be heretical as a private doctor or theologian, but not as a teacher of the Universal Church. One must then examine in what measure Pope Paul VI willed to engage his infallibility in the diverse cases where he signed texts close to heresy if not formally heretical.”43
9. Conclusion:
9.1. Was Our Lord sedevacantist? As He was preaching in Palestine, and even when He was arrested and condemned to death, Our Lord kept recognizing the authority of the Mosaic priesthood.
“Then Jesus spoke to the multitudes and to his disciples, saying: The scribes and the Pharisees have sitten on the chair of Moses. All things therefore whatsoever they shall say to you, observe and do: but according to their works do ye not. For they say, and do not.” (Matthew XXIII, 1-3).
Moreover, Our Lord did not fire St. Peter after his triple betrayal during the night of the Passion, but confirmed him in his functions after Peter made reparation for his sin (John XXI, 15-17).
9.2. Was Our Lady sedevacantist? When she appeared at Fatima, Our Lady requested the consecration of Russia to be made by the pope in union with the bishops of the world. As we know, such consecration has not yet been done. If there is no more pope, it would follow that Our Lady was mistaken when the foretold that the consecration will be done, but late.
9.3. Words of wisdom: At the end of this study, I would like to apply the words of great Abbot Marmion to our topic:
“When we appear before Christ on the last day, He will not ask us if we have fasted a great deal, if we have passed our life in penance, if we have given many hours to prayer: no, but if we have loved and helped our brethren. Are the other commandments, then, put aside? Certainly not, but our observance of them will have served for nothing if we have not kept this precept of loving one another -this precept which is so dear to Our Lord, since it is His commandment.”44
Let me paraphrase: when we will appear before Christ, He will not ask us what was our opinion on the legitimacy of Pope John-Paul II’s Pontificate. Rather, He will ask us if we had kept the Faith, and fed it by attending valid Mass and receiving valid Sacraments.
Such is the mission of the priests of the Society of St. Pius X to provide souls with these necessary means of sanctification.
1. Sedevacantism, by Bishop Mark A. Pivarunas, Cmri. Bishop Pivarunas is the superior of the Congregatio Mariae Regina Immaculatae (Congregation of Mary Queen Immaculate). Bishop Pivarunas received his episcopate from Bishop Thuc’ line bishops. The priests of CMRI are in charge of the Mount St. Michael School, Spokane, WA.
2. All my quotes from the Canon Law are related to the 1917 Code of Canon Law, published under Pope Benedict XV.
3. LNM: for the sake of convenience, I will use this abbreviation for the book La Nouvelle Messe de Paul VI: Qu’en penser?
4. TFP (Tradition, Family, Property) is a movement which was founded in Brazil in the 1930’s by Prof. Plinio Correa de Oliveira, who , for 40 years, was a close friend of Bishop Antonio de Castro Mayer. Plinio wrote a famous book on the agrarian reform in Brazil, in which he defended quite well the Catholic Principles. However, in the early 1980’s, Bishop Antonio de Castro Mayer publicly broke with the TFP, when he became convinced that the TFP had turned into a dangerous personality cult whose purpose is the glorification of its Brazilian founder, Dr. Plinio Correa de Olivera. Many highly idealistic and religiously motivated young men have been captivated by its persuasive program. The appeals to moral, dogmatic and liturgical tradition which are so refreshing in this age of turmoil are simply a means to lure individuals into the cult.
5. The Monothelite heresy pretends that there is only one will in Our Lord, thus denying the existence of both divine will and human will.
6. LNM, p 246
7. LNM, p 276- 279
8. Fr. Reginald Garrigou-Lagrange o.p. (†1964), was one of the finest theologians of the XX century. He was especially famous for his extraordinary capacity to give a synthesis of the thought of St. Thomas Aquinas. His many works show him as an achieved thomist and roman theologian. cf Pour La Sainte Eglise Romaine, V.A. Berto, Cadre, 1976.
9. Canon Law: A Text and Commentary, Bouscaren, 1951
10. Canon 1556
11. A Practical Commentary on the Code of Canon Law, Woywod Smith, 1943
12. Once again, recently, Pope John-Paul II praised his predecessor Paul VI, and the Second Vatican Council which “marked a true renewal of the Church”. He added: ”The Church is alive today more than ever! But when one consider, it seems that there is still a lot to do; the work begins today and never ends.” Angelus prayer, Castelgandolfo, August 9, 2004.
13. Le Sel de la Terre, #49 (2004), p. 28. This quarterly review of theological studies, published by the traditional Dominican Fathers of Avrillé, France. This high quality review follows the mind of Archbishop Marcel Lefebvre and the SSPX in the combat for Tradition.
16. De L’Eglise de de sa Divine Constitution, Dom Gréa, Paris, 1885, p. 153. This book gives a commentary of the dogmatic constitution Pastor Aeternus of Vatican I Council. It has also a very interesting section which deals with “the extraordinary action of the episcopate”, which gives doctrinal ground to justify the actions of Catholic bishops in time of crisis. Fr. Gréa gives 3 reasons: 1. Such a state of necessity that the existence of religion would be at threat; 2. When the ministry of the regular pastors is annihilated or made powerless; 3. When there is no hope of a possible recourse to the Holy See.
17. Sedevacantism, Bishop Mark A. Pivarunas, Cmri, op. cit.
18. Apostolic Constitution, Vacantis Apostolicae Sedis, December 8, 1945
19. A Heretical Pope Would Govern The Church Illicitly But Validly, Living Tradition, May 2000
20. The New Mass and the Pope, Archbishop Marcel Lefebvre, November 8, 1979
21. Billot, Tractatus de Ecclesia Christi, Vol. I, pp. 612-613. Along with Fr. Garrigou-Lagrange o.p., Louis Card. Billot s.j. was one of the greatest and finest Roman theologians of the XX century. He was a close friend of Fr. Henri Le Floch C.S.Sp., superior of the French Seminary in Rome, where Archbishop Lefebvre studied. Fr. Berto, who also studied in the same seminary under Fr. Le Floch, and was the personal theologian of Archbishop Lefebvre during the Council Vatican II said: “The genius of Cardinal Billot was to have recovered, separated, expanded and renewed the doctrine of the Angel of the School (St. Thomas Aquinas); to have taught the pure doctrine of St. Thomas, which he mastered remarkably with his personal charism.”Pour La Sainte Eglise Romaine, V.A. Berto, Cedre, 1976.
22. Canon 233 #2: “If, however, the Roman Pontiff announces the creation of some (Cardinal) in Consistory, (but) keeps his name reserved in his heart, one so promoted in the meantime enjoys no rights or privileges of a Cardinal, but, when the Roman Pontiff later makes his name known, he enjoys these from the date of publication, but with right of precedence from (the time of) the reservation in the heart.”
23. Sedevacantism – A False Solution to a Real Problem, pp. 51-57, Angelus Press, 2003
24. Fr. (then Bishop) Michel Guérard des Lauriers o.p. (†1988). In the 1970’s, Fr. Guérard was called by Archbishop Lefebvre to teach in the seminary of Econe. Later on, Archbishop Lefebvre had to dismiss Fr. Guérard des Lauriers on account of his sedevacantists theories. In the late 1970’s, Fr. Guérard des Lauriers developed his theory of the material pope, known as Cassiciacum thesis. In 1981, he was consecrated bishop by Bishop Thuc.
25. The New Mass and the Pope, Archbishop Marcel Lefebvre, November 8, 1979
26. Concerning a sedevacantist Thesis, SiSiNoNo, November 1998
27. Council of Constance, Session VIII: error #8 of John Wycliffe
28. Council of Constance, Session XV: error #20 of John Hus
29. Is a Sedevacantist to be considered a non-Catholic? Questions/Answers, Fr. Peter Scott, Angelus magazine www.sspx.org
30. Sedevacantism, by Bishop Mark A. Pivarunas, Cmri.
31. Sedevacantism, by Bishop Mark A. Pivarunas, Cmri.
32. Le Sel de la Terre, #47 (2003), p.73
33. LNM, p 317
34. DTC (Dictionnaire de Théologie Catholique), Dublanchy, article Infallibilité du Pape, col. 1716
35. Pope or Church? Two studies on the Ordinary Magisterium of the Catholic Church, and on the Infallibility of the Church’s Ordinary Magisterium, Angelus Press, 1998
36. LNM, p 318
37. Le Sel de la Terre, #47 (2003)
38. Le Sel de la Terre, #47 (2003), p.47
39. The New Mass and the Pope, op.cit.
40. The Liturgical Year, Volume 4 – Septuagesima, feast of St. Cyril of Alexandria, Abbot Gueranger, p. 379-380
41. Declaration of November 21, 1974
42. Constitution Pastor Aeternus, July 18, 1870
43. The New Mass and the Pope, Archbishop Marcel Lefebvre, November 8, 1979
44. Christ, Life of the Soul, Abbot Columba Marmion, p.354
Justification