Sedevacantist Catholic

The symbol of Sedevacantism

Sedevacantism is a traditionalist Catholic movement which holds that since the 1958 death of Pius XII the occupiers of the Holy See are not valid popes due to their espousal of one or more heresies and that, for lack of a valid pope, the See of Rome is vacant.[1][2] Sedevacantism owes its origins to the rejection of the theological and disciplinary changes implemented following the Second Vatican Council (1962–1965).

The term sedevacantism is derived from the Latin phrase sede vacante, which means "the chair [of the Bishop of Rome] being vacant".[2][3] The phrase is commonly used to refer specifically to a vacancy of the Holy See which takes place from the Pope's death or renunciation to the election of his successor.

The number of sedevacantists is unknown and difficult to measure; estimates range from tens of thousands to hundreds of thousands.[4] Various fractions of conclavists among sedevacantists have proceeded to end the perceived vacancy in the Holy See by electing their own Pope.[5]

Although historically sedevacantism refers to traditional Catholics who view Pius XII to be the last Pope, a minority position called Benevacantism (as a portmanteau of "Benedict" and "sedevacantism") has arisen which instead holds Pope Benedict XVI to be the last Pope, who continued as Pope until his death with Pope Francis ruling as a heretical antipope.

Etymology

The term sedevacantism derives from the Latin term sede vacante, which means “with the chair being vacant.”[2] In the Catholic Church, when an episcopal see becomes vacant due to the death or removal of a Bishop from office for whatever reason, in the interim the diocese is automatically in a state of “sede vacante”, until a new designate is appointed and duly elevated to his see. With Sedevacantism, this is specifically in reference to the See of Saint Peter, i. e. – the Catholic Papacy.[2] The term Sedevacantism, as a thesis that the post-Second Vatican Council claimants to the Papacy operating out of the Vatican City are non-Catholic Antipopes, originated from a 1973 work, Sede Vacante: Paul VI is Not a Legitimate Pope, by the Mexican Jesuit priest Joaquín Sáenz Arriaga. However, there were some instances of proto-sedevacatism, avant la lettre, reaching back into the 1960s.[6][7]

History

Early sedevacantism: origins in the 1960s

The Mexican Jesuit priest, Fr. Joaquín Sáenz y Arriaga, longtime associate of Los TECOS, was one of the pioneers of sedevacantism after the Second Vatican Council.

Sedevacantism, avant la lettre, is evidenced from the mid-1960s, as part of a response to the Second Vatican Council in the Roman Catholic Church. The earliest example is from a group of traditionalist Catholics in Mexico associated with the radical right secret society Los TECOS based in Guadalajara, in particular their spiritual director, Fr. Joaquín Sáenz y Arriaga, a Jesuit priest, the main figure associated with presenting this.[8] In 1965, at a private meeting in the house of Anacleto González Guerrero (son of the Cristero martyr Anacleto González Flores), Los TECOS leaders proposed the motion that Paul VI (Giovanni Montini) was a crypto-Jew and an illegitimate Pope, that this line should be officially adopted as the position of Mexican traditionalists.[9] A connected secret society, based in Puebla under Ramón Plata Moreno, known as El Yunque, although ultra-conservative as well and unhappy about the liberalising changes in the Catholic world, rejected the proposal, stating that Pope Paul VI was indeed the legitimate Pope of the Catholic Church. This led to a deadly split in the Mexican traditionalist scene.[9] Earlier, during the Second Vatican Council, Los TECOS had distributed the document entitled Il Complotto contro la Chiesa ("The Plot Against the Church") under the pseudonym of Maurice Pinay, warning Council fathers of a supposed “Judeo-Masonic-Communist” plot to infiltrate and destroy Christianity and the Catholic Church.[10][11][12][13]

Other examples of early sedevacantism outside of Mexico exist, particularly after the promulgation of the New Order of Mass in 1969, whereby the Vatican authorities replaced the Traditional Latin Mass as the liturgical norm in the Roman Rite.[13] The leading French traditionalist, the Abbé de Nantes, a theologian and priest who had founded the Ligue de la Contre-Réforme catholique, though not a sedevacantist himself, recounted that a meeting was held at his Maison Saint-Joseph at Saint-Parres-lès-Vaudes, Aube, France on 21 July 1969, attended by Fr. Noël Barbara (as host of de Nantes), Fr. Philippe Rousseau, Fr. Joaquín Sáenz y Arriaga, Fr. Charles Marquette, Fr. Louis Coache, Fr. Michel-Louis Guérard des Lauriers and a layman from Versailles (Alain Tilloy), whereby the visiting priests expressed the view "that the new mass was invalid and that the See was vacant."[13] Another early expositor from Latin America was Carlos Alberto Disandro in Argentina, a personal associate of Juan Perón, belonging to the Catholic wing of orthodox Peronism, who raised the question in 1969 with his book Pontificado y Pontífice: una breve quaestio teológica.[13][14][15] In Germany, Reinhard Lauth from the Ludwig Maximilian University of Munich had endorsed sedevacantism since 1969; he was associated with the Bavarian-based Freundeskreis der Una Voce e.V., founded in 1966.[13] Outlier sedevacantist groups, which did not interact with the rest of traditionalism also existed from this time, such as the apocalyptic Seibo No Mikuni, which had been founded by layman Yukio Nemoto in 1970.[16][17]

The Mexicans, Schuckardt and SSPX-situation

As changes in the aftermath of the Second Vatican Council filtered down to the local diocesean and parish level by the early 1970s, especially with the introduction of a New Order of Mass as the primary form of public worship, the sedevacantist issue began to be voiced more stridently. One landmark was the 1971 work by Fr. Sáenz y Arriaga, called The New Montinian Church, which explicitly forwarded in a public format what have previously been private opinion circulated among these nascent groups.[8] It claimed “My suspicions appear confirmed, Giovanni Battista Montini was invalidly elected to the Papacy and, thus, is not a true Pope. Because of this ritualistic symbol of Judaism and Masonry, I suspect that Paul VI was not only the most efficient instrument of the "Jewish Mafia," but an integral part of this Mafia.” A public controversy ensued and the Vatican, acting through the local ordinary, Cardinal Miguel Darío Miranda y Gómez declared the suspension a divinis of the Jesuit priest.[8] He founded the publication Trento (in reference to the Council of Trent) in 1972 to promote sedevacantism, along with Mexican priests, Fr. Moisés Carmona and Fr. Adolfo Zamora.[8] This was followed up by the 1973 work Sede Vacante: Paul VI is Not a Legitimate Pope.[8]

Francis Schuckardt was a major figure in American sedevacantism, founding what would eventually become the CMRI. His reception of religious orders from Old Catholic sources would remain a subject of contention.

In the United States, the sedevacantist issue had been raised privately as early as 1967 by Dr. Hugo Maria Kellner, a Bavarian-born American,[18] in a letter to Cardinal Michael Browne.[13] The earliest American traditionalist organisation to take up the line of Fr. Sáenz y Arriaga was the Orthodox Roman Catholic Movement, which was founded in 1973 under Fr. Francis Fenton, a member of the National Council of the John Birch Society.[19] The group also included Fr. Robert McKenna who would go on to become a significant figure in sedevacantism. However, the most numerically significant American group would be founded by a Catholic layman, Francis Schuckardt. He had been a circuit speaker for the Blue Army of Our Lady of Fatima, warning about the “threat of communism” and promoting the message of Our Lady of Fatima in a Cold War climate. Dismissed from the group for rejecting Vatican II, he founded his own group called the Fatima Crusaders in 1968 at Coeur d’Alene, Idaho.[20] He claimed that Paul VI was an antipope and that the Holy See was vacant.[20] Seeking a clerical vocation, he was ordained and consecrated by Daniel Q. Brown in 1971. The fact that Brown’s lineage was from outside the Roman Catholic Church, as a member of the schismatic North American Old Roman Catholic Church, coupled with criticisms of Schuckardt for nurturing a “cult of personality” among his followers, led to the group being treated as suspect by other traditionalists and sedevacantists.[20]

The Society of St. Pius X, founded by Archbishop Marcel Lefebvre in 1970 as a "pious union" with the permission of François Charrière, the sitting Bishop of Lausanne, Geneva and Fribourg in Switzerland, was by far the largest traditionalist Catholic organisation internationally, founded to pushback against the introduction of a New Order of Mass and aspects of the Second Vatican Council. The public line taken by Lefebvre during his lifetime and the SSPX since that time, is to recognise the legitimacy of the claimants to the Papacy in the Vatican City, but to resist anything they claim is contrary to Catholic tradition; as a consequence, in their official publications they reject and criticise sedevacantism (a situation which continues to this day).[21][22][23][24] According to former members of the SSPX, who were active during this time; Fr. Noël Barbara (a leading French sedevacantist) and Fr. Francesco Ricossa (who would go on to found the sedevacantist IMBC in Italy); the toleration of sedevacantism as "opinion" within the SSPX depended on their relationship with the Vatican at the time.[13][25] For instance, in the aftermath of the canonical visitation to the International Seminary of Saint Pius X in 1974 which led to the Vatican's withdrawl of the SSPX's "pious union" status, sedevacantists were tolerated, though their opinion on the matter of the Papacy not explicitly approved, but after the death of Paul VI and the rise of John Paul II (with whom Lefebvre approached for dialogue, asking for "the right to make the experiment of tradition" within the structures of the post-Vatican II Church), there was a crackdown on internal divergence, as Lefebvre explicitly stated "The Fraternity of St. Pius X cannot tolerate in its midst members who refuse to pray for the pope and who affirm that all masses in the novus ordo missæ are invalid."[25]

"The Thesis", Thục-bishops and SSPV

Main article: Thesis of Cassiciacum

As time went on, intellectually orientated sedevacantists looked to Catholic theology to justify their position and sought answers in the Doctors of the Church and other major theologians to gain answers to significant questions, such as could a legitimate Pope be a public and notorious manifest heretic, would a "heretical Pope" be automatically excommunicated and thus lose office, if not, who has the legitimate authority to admonish and even depose a "heretic Pope" in accordance with Catholic canon law. The main dividing line was between the Jesuits who looked to St. Robert Bellarmine and the Dominicans who looked to the Thomistic theology of Cardinal Thomas Cajetan and John of St. Thomas.[26] The Jesuit sedevacantist position was that a Pope who is a manifest, public and notorious heretic, automatically excommunicated himself and thus in fact of becoming a heretic loses office. The leading French sedevacantist, Fr. Michel-Louis Guérard des Lauriers, a Dominican who had served under Pope Pius XII at the Pontifical Lateran University in Rome and then with the SSPX at Écône, developed in 1978 and expanded on in the early 1980s,[27] what is called the Thesis of Cassiciacum (also known as "The Thesis" for short, or sedeprivationism) on the issue from the point of Dominican theology. The Dominican position was much more legalistic in the circumstances of a heretic Pope, holding that canonically a general Council must be summoned and officially declare a Pope sentenced for the crime of heresy,[26] Fr. Guérard des Lauriers' "Thesis" was developed to deal with this. Essentially, it claimed that the modern Vatican claimants to the Papacy were "materially" Popes (they had been legally elected Pope and had potential to become Popes), but were not "formally" Popes (due to the indefectible authority promised to the Papacy a heretic could not legitimately recieve the form of the Papacy).[24][27][28]

Fr. Daniel Dolan was one of "The Nine", the American priests who left the SSPX to found the sedevacantist SSPV. He later became a Bishop in the line of Ngô Đình Thục, through Mark Pivarunas of Mount Saint Michael (CMRI).

Defections and expulsions from the SSPX District of the USA, led to the creation of a new sedevacantist organisation in 1983, known as the Society of Saint Pius V (SSPV), also known as the Kellyites, who were originally based in Oyster Bay, New York. These American priests, known as "The Nine" (including Frs. Clarence Kelly, Daniel Dolan, Anthony Cekada, Donald Sanborn and William Jenkins among others), ostensibly broke-away on the basis of liturgy (they were opposed to saying the TLM according to the 1962 Roman Missal), as well as their hostility to the local diocese, while Lefebvre was trying to negotiate with the Vatican of John Paul II. However, a 1992 report by Fidelity; a pro-Vatican publication generally hostile to traditionalists; has claimed other reasons for the split. Namely, that Kelly and Cekada had put their names on the deeds of properties in the Cincinnati area, instead of the Society, that they resented the imposition of European, explicitly anti-American, clerics and a personality/power conflict between Kelly and Fr. Richard Williamson (who himself had voiced sedevacantist opinions as a seminarian in Écône), who subsequently became the SSPX Rector of the St. Thomas Aquinas Seminary, Ridgefield, Connecticut.[29] In this telling by Chase, "sedevacantism" was just the expedient excuse to push them out.[29]

Positions

Theoretical basis

Sedevacantism owes its origins to the rejections of theological and disciplinary changes implemented following the Second Vatican Council (1962–1965).[30] Sedevacantists reject this Council, on the basis of their interpretations of its documents on ecumenism and religious liberty, among others, which they see as contradicting the traditional teachings of the Catholic Church and as denying the unique mission of Catholicism as the one true religion, outside of which there is no salvation.[31] They also say that new disciplinary norms, such as the Mass of Paul VI promulgated on 3 April 1969, undermine or conflict with the historical Catholic faith and are deemed blasphemous, while post-Vatican II teachings, particularly those related to ecumenism, are labelled heresies.[32] They conclude, on the basis of their rejection of the revised Mass rite and of postconciliar church teaching as false, that the popes involved are also false.[2] Among even traditionalist Catholics,[1][33] this is a quite divisive question.[2][1]

Traditionalist Catholics who are not sedevacantists recognize the legitimate line of popes leading to and including Pope Francis.[34] Sedevacantists, however, claim that the infallible Magisterium of the Catholic Church could not have decreed the changes made in the name of the Second Vatican Council, and conclude those who issued these changes could not have been acting with the authority of the Catholic Church.[35] Accordingly, they hold that Pope John XXIII and his successors have left the true Catholic Church and thus lost legitimate authority. A notorious heretic, they say, cannot be the Catholic pope.[36]

Justification

While sedevacantist arguments often hinge on interpretations of modernism as being a heresy, this is also debated.[clarification needed][37]

Positions within sedevacantism

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    Clergy, Mass, and sacraments

    Some sedevacantists accept the consecrations and ordinations of sedevacantist bishops and priests, and the offering of Masses and the administration of sacraments by the said bishops and priests, to be licit because of epikea,[38][39][40] i.e. "the interpretation of the mind and will of him who made the law".[41] In this case, the ecclesiastical laws (e.g. prohibition of consecrations of bishops without papal mandate; prohibition of administration of sacraments without ecclesiastical authorization) are interpreted to cease when to follow them would be impossible, harmful, or unreasonable,[42] or would mean transgressing divine laws (e.g. the church must have bishops and priests; Catholics must attend Mass and receive the sacraments), and because of a historical precedent for consecrating Catholic bishops during a long vacancy of the Holy See.[38][39]

    Liturgy

    Anthony Cekada considers that a question among sedevacantists is whether it is permissible to go to "una cum" Masses. These are Traditional Latin Masses naming the man considered by the majority of Catholics as the Pope in the Roman Canon in the "Te igitur" prayer, specifically where the priest says "una cum famulo tuo Papa nostro N" (“together with Your Servant N., our Pope.”) Cekada argues that it is not, under any circumstances, permissible.[43]

    Relationship to sedeprivationism

    In contrast to sedevacantists, sedeprivationists affirm the Thesis of Cassiciacum by the Dominican theologian Bishop Michel-Louis Guérard des Lauriers as being a valid position, which states that John XXIII and his successors are popes materialiter sed non formaliter (“materially but not formally”), and that post-Vatican II popes will become legitimate once they recant their heresies.

    This position is endorsed by the Istituto Mater Boni Consilii and the Orthodox Roman Catholic Movement.[44][45][46]

    Demography

    There are estimated to be between several tens of thousands and more than two hundred thousand sedevacantists worldwide,[citation needed] mostly concentrated in the United States, Mexico, Canada, France, the United Kingdom, Italy and Australia, but the actual size of the movement has never been accurately assessed. It remains extremely difficult to do so for a wide range of reasons, such as the fact that not all sedevacantists identify as such, nor do they necessarily belong to avowedly sedevacantist groups or societies.[47]

    Early proponents

    Early proponents of sedevacantism include:

    Sedevacantist bishops

    Consecrated before Vatican II

    The only known Catholic bishop consecrated before the Second Vatican Council who publicly became sedevacantist was Vietnamese Archbishop Ngô Đình Thục (consecrated in 1938), former Vicar Apostolic of Vĩnh Long, Vietnam and former Archbishop of Huế, Vietnam.

    Bishop Alfredo Méndez-Gonzalez (consecrated in 1960), former Bishop of Arecibo, Puerto Rico, though not having publicly identified as a sedevacantist, associated himself with sedevacantist priests and consecrated a bishop for them.

    Thục-line bishops

    Ngô Đình Thục, a Roman Catholic cleric who was the Archbishop of Huế in the Republic of Vietnam. Many sedevacantist holy orders originate with him, due to his consecrations in the early 1980s of sedevacantist bishops.

    "Thục-line" bishops are those bishops who derive their episcopacy from Archbishop Thục or bishops of his lineage. Many bishops in the "Thục line" belong to the non-sedevacantist Palmarian Catholic Church; this is due to Thục having consecrated Bishop Clemente Domínguez y Gómez, later the Pope of the Palmarian Church, and the very numerous episcopal consecrations within this organization.

    On 7 May 1981, Thục consecrated the sedeprivationist French priest Michel-Louis Guérard des Lauriers as a bishop.[48][49][50] Des Lauriers was a French Dominican theologian and a papal advisor.[51]

    On 17 October 1981, Thục consecrated the sedevacantist Mexican priests Moisés Carmona and Adolfo Zamora as bishops.[49][50] Carmona and Zamora had been sedevacantist leaders and propagators in Mexico[52] for many years, and were among the priests who formed the Tridentine Catholic Union.

    The Vatican declared Thục latae sententiae excommunicated for these consecrations and for his declaration of Sedevacantism.[49]

    Méndez-line bishops

    On 19 October 1993, in Carlsbad, California, United States, Bishop Méndez-Gonzalez consecrated the sedevacantist Clarence Kelly of the Society of Saint Pius V (SSPV) to the episcopacy. By Méndez's wish, the consecration was kept secret until his death in 1995.[53]

    There are two sedevacantist bishops who descend from Bishop Méndez through Bishop Kelly. Both are bishops of the Congregation of Saint Pius V.

    Whose lineages derive from earlier movements

    A considerable number of sedevacantist bishops are thought to derive their holy orders from Bishop Carlos Duarte Costa, who in 1945 set up his own independent Brazilian Catholic Apostolic Church.[54] While Duarte Costa was not a sedevacantist, he instead questioned the papacy as an institution, denying papal Infallibility and rejecting the pope's universal jurisdiction.[54] In further contrast to most Catholic traditionalists, Duarte Costa was left-wing.[54]

    Groups

    Sedevacantist groups include:

    See also

    References

    1. ^ a b c Appleby 1995, p. 257.
    2. ^ a b c d e f Marty 1994, p. 88.
    3. ^ Neuhaus 2007, p. 133.
    4. ^ Collinge 2012, p. 399.
    5. ^ Chryssides 2012, p. 99.
    6. ^ Delgado, Álvaro (2004). El ejército de Dios. Nuevas revelaciones sobre la extrema derecha en México (PDF). Random House Mondadori, S. A. de C. V. ISBN 9789685956680.
    7. ^ Ayala Muñoz, José Alfonso (2006). Tradicionalismo. Católico postconciliar y ultraderecha en Guadalajara (PDF). CUCSH Universidad de Guadalajara.
    8. ^ a b c d e Herrán Ávila, Luis (2022). "Las Falsas Derechas: Conflict and Convergence in Mexico's Post-Cristero Right after the Second Vatican Council" (PDF). The Americas 79(2): 321–50. Retrieved 29 January 2025.
    9. ^ a b González, Fernando M (2007). "Algunos grupos radicales de izquierda y de derecha con influencia católica en México (1965-1975)" (PDF). Historia y Grafía, 29, 57-93 (in Spanish). Retrieved 29 January 2025.
    10. ^ Anderson 1986, p. 75.
    11. ^ Rosen, David (2017). "In Our Time: AJC and Nostra Aetate: A Reflection After 50 Years. American Jewish Committee.
    12. ^ Cartus, F. E. (1965). "Vatican II and the Jews. Commentary.
    13. ^ a b c d e f g Ricossa, Francesco (2003). "Respuesta al número especial de "La Tradizione Cattolica" sobre el sedevacantismo (nº 1/2003, 52)" (PDF). Sodalitium, 56 (in Spanish). Retrieved 29 January 2025.
    14. ^ Carnagui, Juan Luis (2011). "Historias de vida y trayectorias personales: un recorrido de militancia en la Concentración Nacional Universitaria (CNU) 1955-1976" (PDF). VI Jornadas de Historia Política. Argentina, siglos XIX y XX (in Spanish). Retrieved 29 January 2025.
    15. ^ Bosca, Roberto (2013). "Un Caballo de Troya en la ciudad de Dios". La Nacion (in Spanish). Retrieved 29 January 2025.
    16. ^ Melton 2010, p. 2564.
    17. ^ Zoccatelli, PierLuigi (2000). "Seibo No Mikuni, a Catholic Apocalyptic Splinter Movement from Japan". CESNUR: Center for Study on New Religions. Retrieved 29 January 2025.
    18. ^ "Obituaries: Dr. Hugo Maria Kellner, 84; noted for Church, nuclear defense views" (PDF). The Catholic Courier-Journal. 27 February 1986. Retrieved 29 January 2025.
    19. ^ "Fr. Fenton Says Groppi's Tactics "Greater Evil"". The Catholic Transcript, Volume LXX, Number 26. 20 October 1967. Retrieved 29 January 2025.
    20. ^ a b c Lundberg, Magnus (30 August 2024). "New Research Report: Francis Schuckardt, the Papacy, and the Apocalypse". MagnusLundberg.net. Retrieved 30 August 2024.
    21. ^ "Sedevacantism: a dead-end error". SSPX District of Asia. 26 February 2014. Retrieved 30 August 2024.
    22. ^ "Sedevacantism refuted in "True or False Pope?"". SSPX District of Asia. 20 January 2016. Retrieved 30 August 2024.
    23. ^ Cure, Richard (1 March 1998). "Is sedevacantism Catholic?". SSPX District of the USA. Retrieved 30 August 2024.
    24. ^ a b "Concerning a sedevacantist thesis". SSPX District of Asia. 1 November 1998. Retrieved 30 August 2024.
    25. ^ a b Barbara, Noël (1983). "Ecône Full Stop". Fortes in Fide. Retrieved 29 January 2025.
    26. ^ a b Pierre-Marie, Fr. (2014). "On the Deposition of the Pope". Dominicans of Avrille, France: Le Sel de la Terre, No. 90.
    27. ^ a b "Meet the Sedevacantist Priests". si si no no: No. 29 (SSPX District of Asia). 1998.
    28. ^ Lucien, Bernard (1988). "The Problem of Authority in the Post-Conciliar Church: The Cassiciacum Thesis" (PDF). Bernard Lucien.
    29. ^ a b Chase, Thomas W (1 December 1992). "The Society of St. Pius X Gets Sick". Fidelity, Volume 1, Number 11.
    30. ^ Madrid 2004, p. 169.
    31. ^ Jarvis 2018a, p. 8.
    32. ^ Flinn 2007, p. 566.
    33. ^ Collinge 2012, p. 566.
    34. ^ Gibson 2007, p. 355.
    35. ^ Marty 1994, p. 66.
    36. ^ Wójcik 1997, p. 86.
    37. ^ Jarvis 2018a, p. 152.
    38. ^ a b "Episcopal Consecration During Interregnums". CMRI: Congregation of Mary Immaculate Queen. 22 September 2016. Retrieved 2 December 2023.
    39. ^ a b "The Consecration of Bishops During Interregna". CMRI: Congregation of Mary Immaculate Queen. 22 September 2016. Retrieved 2 December 2023.
    40. ^ Rev. Anthony Cekada. "Canon Law and Common Sense".
    41. ^ Davis 2010, p. 188.
    42. ^ Appleby 1995, p. 168.
    43. ^ Rev. Anthony Cekada. "The Grain of Incense: Sedevacantists and Una Cum Masses". November 2007.
    44. ^ Istituto Mater Boni Consilii (IMBC). "Who we are". Retrieved 29 August 2021.
    45. ^ Most Rev. Donald Sanborn. "The material Papacy". Retrieved 29 August 2021.
    46. ^ Most Rev. Donald Sanborn. "De Papatu Materiali". "Pars Prima" and "Pars Secunda". Retrieved 29 August 2021.
    47. ^ Jarvis 2018a, p. 9.
    48. ^ Likoudis, James; Whitehead, Kenneth D. (2006). The Pope, the Council, and the Mass: Answers to Questions the "Traditionalists" Have Asked. Emmaus Road Publishing. p. 148. ISBN 9781931018340.
    49. ^ a b c "Notification by the Vatican (L'Osservatore Romano, English Edition, 18 April 1983, Page 12)".
    50. ^ a b Heller, Eberhard. AFFIDAVIT DECLARING THE EPISCOPAL CONSECRATIONS OF THEIR EXCELLENCIES BISHOP M. L. GUERARD DES LAURIERS, BISHOP MOISÉS CARMONA AND BISHOP ADOLFO ZAMORA. 14 February 1992. In Einsicht, February 1992. Retrieved 24 February 2022.
    51. ^ M.L. Guérard des Lauriers, Dimensions de la Foi, Paris: Cerf, 1952.
    52. ^ "Tradicionalismo católico postconciliar y ultraderecha en Guadalajara" (PDF). Universidad de Guadalajara. Retrieved 14 September 2021.
    53. ^ Photographs and documentation of the episcopal consecration of Bishop Kelly.
    54. ^ a b c Jarvis 2018b, p. 64.
    55. ^ A more comprehensive list of objections can be found at "Letter of 'the Nine' to Abp. Marcel Lefebvre", The Roman Catholic, Traditional mass, May 1983
    56. ^ "Obituary of The Most Reverend Clarence J. Kelly | Dufresne & Cavanaugh Funeral Home". dufresneandcavanaugh.com. Retrieved 11 December 2023.

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    Further reading

    Criticism