Unam Sanctam Ecclesiam Catholicam et ipsam Apostolicam urgente fide credere cogimur et tenere. Nosque hanc firmiter credimus et simpliciter confitemur: extra quam nec salus est, nec remissio peccatorum…
Urged by faith, we are obliged to believe and to maintain that the Church is one, holy, catholic, and also apostolic. We believe in her firmly and we confess with simplicity that outside of her there is neither salvation nor the remission of sins…
Porro subesse Romano Pontifici omni humanae creaturae declaramus, dicimus, definimus, et pronunciamus omnino esse de necessitate salutis.
Furthermore we declare, we proclaim, we define that it is absolutely necessary for salvation that every human creature be subject to the Roman Pontiff.
Bull Unam Sanctam – Pope Boniface VIII (November 18, 1302)
This website is intended to assist all those sincere among the people1 to do that which is above commanded by our Lord by making more easily accessible through audio recordings the clear notes with which God has endowed his Church to make for the manifest credibility of the christian faith, making her a kind of great and perpetual motive of credibility2. These recordings are used personally, not intended for commercial use, and are shared for the use of the devout for their edification by the Word of God during those times when they are unable to sit down and read a document.
There are two main groups of recordings. The first is a collection to be used for each Sunday of the year. It includes sermons preached by the Fathers of the Church taken from The Sunday Sermons of the Great Fathers, translated and edited by M. F. Toal, D.D., corresponding instruction from The Roman Catechism (a.k.a. The Catechism of the Council of Trent), and adaptations of the same by Rev. John McQuirk, D.D., LL.D., Rector of St. Paul’s Church, New York City, in his Short Discourses for All the Sundays in the Year: According to the Mind and Method of the Catechism of the Council of Trent, 1908. Sunday Sermons The second group begins with the authoritative teaching of the Roman Catholic Magisterium on faith and morals followed by the Science of the Saints, as taught by the Rev. Alban Butler in The Lives of the Fathers, Martyrs, and Other Principle Saints, 1845 and in the Roman Martyrology, and then by documents relevant to the present crisis of the Church. Roman Catholic Church Documents
What these recordings do not contain are documents from the Vatican II Council and beyond. The reason for this is that in general these documents have obscured those notes which make the Roman Catholic Church a motive of credibility by producing a church, calling itself Catholic, which is devoid of the same. Before I defend this claim I will address a concern that more than once threatened to arrest my progress in the truth and which, if it is not already, should be of great concern to all “the sincere”. Namely, to present certain writings of the Church (granting at the outset the unicity of a pre- and post-Vatican II institution) as life-giving and others as reprehensible as I have just done, seems to commit the grave sin of setting one pontiff against another. By not recording any of the post-Vatican II pontiffs’ encyclicals or other writings I seem to be rejecting present directives to hold to the past, to quote from Pope Leo XIII’s Apostolic Letter to the Archbishop of Paris starting at 4:19. In another Apostolic Letter Pope Leo condemns disobedient “laymen who profess to be Catholic”. “To scrutinize the actions of a Bishop, to criticize them, does not belong to individual Catholics but concerns only those who in the sacred hierarchy have a superior power” (4:44). It belongs to the Catholic layman to obey his prelates, his superiors in the faith, on pain of mortal sin. This obedience is part of the reasonable service to which the Catholic faith calls and obligates all men. It is reasonable because based on the motives of credibility. Since therefore the obedience of faith follows upon credible motives it is a greater (or at least antecedent and necessary) duty, in order to offer in truth a reasonable service to God, that every soul which has reason to doubt whether her “faith” has been received under the teaching authority of the Roman Catholic Church (i.e. such a one would thus lack even moral certainty of the clear and scientific knowledge of the motives of credibility and of their place and value in relation to the act of faith – see above starting at 13:30), no less than those souls who have already converted or are considering converting to the post-Vatican II Church, investigate the fruit of this Church in order to verify whether it is “a great and perpetual motive of credibility”. If the result of the investigation of the “notes” of the Church indirectly touches the authenticity of the individual Bishops themselves and by extension even the writings of the Pope, it must be recognized that the resulting scrutiny was not anterior and against a Catholic Bishop but on the contrary posterior, a corollary of a discovery resulting from the obligation to follow a principle more foundational than the authority of the Bishops, and therefore critical of they who serve the altar of a church which is not a motive of credibility of the Christian Religion.
I now point out the path, for the contemporary Catholic (assuming unicity as noted above) and for the prospective convert, between the Scylla of illicit scrutiny of Catholic prelates and the Charybdis of following a hierarchy whose Church is not a motive of credibility, whether this be the Conciliar Church’s hierarchy or one of the many more or less organized Protestant “hierarchies”. “On the first of the three external motives noted above the Vatican Council says, “To the Catholic Church alone pertain all those things which so wonderfully and in so great a number are divinely disposed to the evident credibility of the Christian Faith. Indeed the Church by herself, on account of her wonderful propagation, extraordinary sanctity, inexhaustible fruitfulness in all good things, her Catholic unity, and invincible stability, is a certain great and perpetual motive of credibility and irrefutable testimony of her own divine mission. And our reason alone would tell us that a God who is infinite, all-powerful, just, and Truth itself, could not allow any religion proposing itself as revealed by Him to show forth all these wonderful signs if it were not in truth revealed by Him.”2“((4:52 in the audio) emphasis mine)
The key then to the way between the horns of the dilemma consists in these “things” or, as they are also referred to in the “Dei Filius”, “notes”. The hierarchy of a church which has not these notes possesses neither dogmatic nor sacerdotal authority. To scrutinize such a hierarchy is not only not illicit but quite necessary and to maintain communion with it, quite illicit. Since the hierarchy of the “church of the council” (assuming now a plurality of institutions, viz. the Roman Catholic Church and the “Church of the Council” or “post-Vatican II church”) claim the name Catholic, they propose their church as the one true religion revealed by God. By subjecting it to the arguments which St. Francis de Sales used to reclaim the Calvinists of Chablais, who believed that Calvin and his associates possessed the moral authority of the Catholic Church, as if the post-Vatican II Church were a sect of the one true or Roman Catholic Church this investigation can be safely accomplished. Saint Francis de Sales’ arguments, along with statistical information detailing the fruit of this “sect”, can be found here. That the hypothesis which argues that the actors at the Second Vatican Council, like the so-called Calvinistic reformers, created a new sect while claiming to have “rubbed up and cleaned the old money”, to quote (at 12:45) St. Francis de Sales, is tenable and therefore provides a reason, amongst many others, for doubting the authenticity of the Church of that Council, I leave to a prominent proponent of that Council to prove (caution – the speaker commits the mortal sin of insubordination to not one Bishop only, warned of by Pope Leo XIII in the Apostolic Letters posted above, but against the authority of Bishops in general – 13:28 through 16:55). He details how the Second Vatican Council “indirectly undermined” (13:53) what he calls a Neo-scholastic authoritarian tradition devised in the second half of the 19th century and taught in most seminaries in the first half of the 20th century (9:20 to 11:13) and, presumably, led it to its “collapse” (18:52). If this is when the “rust” began to set in then Dulles and, following his argument, the actors at Vatican II must, if theirs is the same Church, according to de Sales’ reasoning (13:20), show us in their Church those “notes” (astonishing propagation, outstanding holiness, inexhaustible fertility in every kind of good work, Catholic unity, unconquerable stability) which make the true Church a great and perpetual motive of credibility. Further they will needs reckon with the miracles at Lourdes and Fatima which occurred during this very time. Finally, should the defenders of the Church of the Council turn de Sales’ arguments and ask us where is our visible church we respond with the minimum requirement for visibility of St. Robert Cardinal Bellarmine here (at 11:05), supply the interpretation of St. Robert’s words given three hundred years farther along by Henry Edward Cardinal Manning here (at 36:25), who for twenty-seven years was responsible for the souls of the English Catholics, and note that the Magisterium of the Roman Catholic Church has repeatedly, with Manning, seen the times in which we live (the modern era) as a (or “the” – 6:41-7:48) great apostasy. With the investigation completed it will be clear that the post-Vatican II Church calling itself Catholic is not the religion revealed by God. On the contrary, the diligent disciple can acquire, in the Catholic Audio Files presented here (and specifically here) from the legitimate teaching authority of the Church detailing her great “notes”, that “moral certainty” of the motives of credibility which is a necessary prerequisite for a genuine act of Divine Christian Faith. Deriving as they do from the marks of the Roman Catholic Church and serving as a bulwark of the faith, it is not surprising that the motives of credibility have been the indirect object of the war waged against the Church by the sects of the secret societies from their inception (starting at 29:15 and esp. 31:40).
Should the Roman Catholic Church at any time in her history seem to be teaching something contradictory to her previous dogmatic and supportive doctrinal declarations there are at least two ways, initially, to proceed. Of both of these we have very clear examples in prominent clergymen in the wake of the Second Vatican Council. By interpreting its acts in the light of tradition, since this approach was at that time not being resisted by the Holy See, Cardinal Ottaviani avoided the mortal sin and heresy of questioning the authority of an ecumenical council duly constituted by the reigning pontiff. The same, through a seemingly opposed process, was accomplished by Archbishop Lefebvre by evaluating the present in the light of a more remote context, namely that of the modernist ‘synthesis of all heresies’ that had been lurking in the Church for fifty years. Though not explicit, we believe that the Archbishop demonstrated the use of the approach we have detailed above. In his ‘Last Interview’ we see clear instances of the same: “All the false ideas of the Council continue to develop, to be reaffirmed with ever greater clarity. They are hiding less and less…See the results of the Council. Can you show me any that are good, that are positive? Where and in what areas have the Council and the reforms that came from it brought about an extraordinary revival in the Church?…There is nothing. Everything is negative.” Cardinal Ottaviani, in just a few short years after his ‘Secret Letter’, now (1969) with the freedom to speak in his retirement and faced with the disappearing of the ‘notes’ of the Catholic Church as a direct result of the actions of Paul VI, seemed to recognize that the light of “traditional interpretation” was being eclipsed and began to focus on the more fundamental question.
I trust that I now adequately have justified myself and allayed the concerns of reasonable and well-meaning persons. Having done, it only remains for me to explain my almost complete omission of documents from the “Vatican II” council and beyond and to give direction for the way onward and upward. Since one can in no way practice the virtue of religion by obeying the head of a false religion and since the post-Vatican II encyclicals and other documents contain the belief and practice of this false religion they cannot be followed, nay not even in most cases can they be read (or listened to), without doing great damage to faith and morals. As for treading that narrow path that leads to life The Catholic Church has always taught (The Catholic Church and Salvation) that all things necessary for salvation can be obtained by desire when one is prevented from obtaining them in actuality.
I sincerely hope that all who use these recordings will be strengthened in the spiritual warfare by Holy Mother Church. -July 1, 2022 – St. Rumbold, Bishop and Martyr, Patron of Mechlin (775)
1. Aquinas: Commentary on the Gospel According to St. John, Ch. 8, L. 1, 1118ff. “There are two things that pertain to the office of a teacher: to instruct the devout or sincere, and to repel opponents. So first, Christ instructs those who are sincere; and second, he repels his opponents, at and the scribes and Pharisees brought to him a woman caught in adultery.” https://aquinas.cc/la/en/~Ioan.C8.L1.n1118
2. Dogmatic Constitution Dei Filius, Vatican Council. Ch. 3, On Faith, N. 8ff. Dei Filius, Chapter III – Vatican Council (Apr. 24, 1870) (9:58)
Catholic Audio Files 