Author Topic: Autobiography of Archbishop Thuc (Read 110597 times)

Persto · « **Reply #515 on:** June 27, 2026, 08:16:42 AM »

Quote from: Persto on Yesterday at 06:47:06 AM

Quote

http://www.einsicht-aktuell.de/index.php?svar=5&artikel_id=247&searchkey=guerard%20des%20lauriers
Autobiography of Bishop P. M. Ngô-dinh-Thuc - Prologue by Eberhard Heller

...

Since the autobiography breaks off at the moment when Monsignor Thuc leaves for Palmar de Troya, we have included in two appendices to his brief biography and docuмents marking the stages of the end of his life, which he himself called his Calvary.

If anyone missed the full text of the Prologue on the previous page- I would recommend going back and reading it.

Quote from: Ladislaus on June 26, 2026, 07:03:40 AM

... any chance of finding this? I thought that the second part of his autobiography had just not been posted, but it would appear that he simply never finished it, so that this would be incredibly helpful.

PS ... translation toward the beginning capitalizing Orthodox (in Orthodox seminary) would be incorrect.

I'm hoping I will be able to find it! Like you said- Abp. Thuc's Autobiography was interrupted and left unfinished. It seems he was working on it right around 1983 when he went to the US with Bp. Vezelis. It looks like he left it with Dr. Heller for safekeeping- since he is still in possession of it today. Fr. Zepeda did an excellent interview with Dr. Heller and was shown many of the Thuc docuмents he had.

Also, thank you for the correction regarding the capital O in the translation!

Here is a link to Fr. Zepeda's video:
https://youtu.be/E9QQPqpxqRo

Persto · « **Reply #516 on:** June 27, 2026, 02:53:51 PM »

http://www.einsicht-aktuell.de/index.php?svar=2&ausgabe_id=31&artikel_id=252
Appendix I - Brief Autobiography (From the German publication Einsicht)

AUTOBIOGRAPHY OF HIS EMINENCE MONSIGNOR PIERRE MARTIN NGÔ-DINH-THUC

Toulon, February 13, 1978

“Teach me your ways, O Lord.”

With the year of our Lord 1978, I enter the eightieth year of my life. It therefore seems fitting to cast a glance back on my past: childhood, youth, adulthood; seminarian, priest, bishop, and archbishop.

Only one word to describe this period: success! Born into a practicing Catholic family, I was given every example of faith, like the infant Jesus, in wisdom before God and men. But there is a deficiency on my part: my own fault. As for my intellect, I began to strive under the capable guidance of brothers in Christian schools. It should be said that for me, my journey began specifically in Hue, as I was number 12 on their student register. Our director, T.C.F. Aglibert Marie, was a saintly educator. Another was Brother Neople, who had been tutor to King Ham-nghi. He had been expelled from France to Tunisia. There was yet another brother, a Breton, who was holiness personified, always praying the Hail Mary with his rosary. There were also Vietnamese brothers there, especially the very pious Brother Georges.

Even when I strayed from the path of virtue, that was my great fault. My success in my studies can be easily explained: I was first in everything. Everything came very easily to me. I finished my written exercises in no time, and I learned my lessons in a few minutes; the rest of the time I was bored. For this reason, the punishments related to the rule always fell on me. The worst punishment was having to kneel in front of the latrines... with the door open. Those latrines were pits open to the sky, teeming with worms... Under my knees, there were sometimes jacquier bark strewn with thorns.

Those punishments, compared to those of today, were harsh. But they were effective, and as a six-year-old boy, I was always grateful to my teachers. They opened my eyes to my lazy nature, fostered by an excessive aptitude for learning. My only complaint against my teachers is that they didn't know how to fill my free time except like this: kneeling in front of the latrines, staring at the worms.

At the age of six, I began my French lessons with the good brothers. At ten, I prepared for my First Communion. The dear brothers also prepared me well for this, explaining the catechism so that everyone, Catholics and non-Catholics alike, had to learn the questions and answers. At first glance, this method seems outdated today, but it is effective for life. For it is a grace for life that my pagan schoolmates were baptized, at least in articulo mortis, at that decisive moment for eternal life. The catechism, deeply inscribed in the dying person's memory, suggested that they call the priest and request baptism. Memory is like a library in which, given time, one can find the relevant work.

I received my First Communion fervently in the beautiful chapel of the dear brothers. At the Holy Table, I was surrounded by my family. Then, a year later, I received Confirmation. Here, a circuмstance occurred that would be decisive for my spiritual life. In the brothers' chapel, I was accompanied by my father. There I saw a missionary whose face reminded me of Christ, and I asked my father to ask the missionary if he would be my godfather. The very kind priest accepted. Well, he was a professor at the Great Seminary of Hue, and when I entered this seminary, he was one of my professors. He was a priest of angelic simplicity and innocence. (He ended up broken by hunger and mistreatment in the forests to which the communists had expelled him.) Later, he became prior of the Cistercians of the Strict Observance at Phuöc-Son (Mount of the Beatitudes). The Bishop of Hue, Monsignor Joseph Allys, a Breton, had sent him there to help the founder, Father Denos, a saint, an intellectual—but unfortunately lacking in practicality—and especially his monks, many of whom were suffering from tuberculosis and malnourished. Father Mendibourne, my godfather, a practical man, managed to provide for the few men he had in a fair but sufficient manner. After the founder's death, my godfather was appointed prior. His body has now rested for ten years in the Cistercian monastery he co-founded in Thu-Due, near Saigon. To this martyr, to whom I owe my vocation to the priesthood, I owe a debt of gratitude.

Vocation to the priesthood: to be a fisher of men. “I am the one who has called you.” “Everything has been done for your service.” In fact, I knew nothing about the task of a priest. Two people decided to send me to the small seminary in Anninh in the province of n Quangtri Province: my father, a former seminarian, and a very spiritual priest from the Hue mission. My father said to the priest, “Of my many children, I wish to offer to the Lord the one I believe to be the best, most intelligent, and above average. Above all, he must pass his French primary school certificate. In my opinion, once he has obtained this certificate, he must be sent to the small seminary.” Father Dong—that was his name—replied, “No, that would fill him with worldly ideas.”

Father Dong had his reasons, for at that time, with the primary school certificate, one could obtain a good position in the French administration, and a good salary. My father saw that Father Dong was right and decided to speak with our parish priest in Phu-Cam, Father Allys. (He would later become the Apostolic Vicar of Hue.) In our missions, one did not enter a seminary without being presented by a priest, who was one's spiritual father. My father therefore sent me to Father Allys to assist him at Mass, to serve at the table, to accompany him when he visited the sick, or to help him administer other sacraments. My father made a point of introducing me to the basics of ecclesiastical Latin, beginning with "rosa, rosae." He was a perfect Latinist. Once, during the persecution, he had been at the general seminary of the Foreign Mission, specifically in Malaysia, on the island of Poulo Pinang, which was a refuge for seminarians from the Paris Foreign Mission, where Japanese, Chinese, Asians, and Vietnamese elbowed their way through. Only Latin was spoken there. One only returned to their homeland after completing the courses at the small or large seminary. The candidate completed his probationary period there as a catechist in a parish or as a teacher at the small or large seminary. After passing the probationary period, he was ordained. My father spent his probationary period at the large seminary in Hue. He never became a priest, and he had to watch his students being ordained. He had to remain a layman because Bishop Caspar, an Alsatian, had set a specific number of those he would choose, and my father wasn't among them. He was excluded without reason. So he insisted on teaching philosophy at the seminary until he turned thirty. Finally, the seminary director called him and said, "My poor son, even if you stay here until you're a hundred, you'll never be ordained, because, through no fault of your own, you're not on Bishop Caspar's list of chosen ones. But you have an elderly mother who has no help. You must go back there to care for her in her final days. Here's some money for the boat that takes people from the seminary to the other side of the 'Perfume River.'"

My father obeyed, gathered his belongings, and returned to my grandmother's side. Then he went to the parish priest of Phu-Cam, Father Allys, to ask for help. Father Allys gave him a job as a translator (of Latin for naval officers, a circuмstance that opened Vietnam to French domination). Thanks to this, my father had a way to live, could feed his mother, get married, and perfect his French, which he spoke as well as he wrote. My father retained a deep gratitude for the seminary in Hue, and all those years he took us to visit it and gave the bursar a certain amount of money to help the seminarians who entered. He often told us, "I owe everything to the seminary: education, rules of life; my debt will never be repaid." That is why it is up to me to pay the rest of the debt. At the age of twelve, I arrived in Anninh. I had a small bundle of clothes and some sweets that my dear mother had packed for me. I owe my faithfulness to my vocation to his prayers and his heroic love for the poor. Therefore, it was not I who desired to be a priest. Jesus chose me and called me. It was my destiny to be a fisher of men, not a thief, as He called Judas.

The seminary in Anninh has its own history, a tragic one, for for months it was besieged by the "formed" and defended by the seminarians and the Christians of the neighboring parish. The catechists, who led the defense, commanded the regiment. They fled to the center of the building, so frightened that they soiled their trousers. The seminary was able to defend itself until the arrival of a French troop summoned by a missionary.

I spent eight years in this seminary, although I had completed my studies in four. But the professors believed that to curb my arrogant behavior, I had to adapt to the pace of the house. Undoubtedly, my professors acted in good faith, and they were certainly right—a supernatural right, no doubt—but the imposed idleness, the forced idleness, without any guidance on how to make the most of those four years of doing nothing, earned me so many punishments that I almost got expelled from the seminary. The man whom Providence had chosen to watch over and punish me was a missionary of great virtue, but with patently mediocre judgment. This lack of judgment had proven him incapable of administering a parish. The members of his parish had rebelled against his strange religious pronouncements. Then the bishop sent him to the seminary as a senior lecturer, since he wasn't particularly good at Latin. He had repeated his studies several times: a late vocation. His lack of judgment had excluded him from marriage: the girls had fled from him. Even the army had discharged him, since during target practice he had fired several times without thinking, killing several comrades. Therefore, this pious man from Marseille had only one option left: the seminary, and in this case, the seminary of the foreign mission, which recruited its members from among young, pious, but somewhat adventurous people. These were chosen to convert backward peoples, for here they could reap the laurels of martyrdom or experience adventures that no longer existed in a civilized world.

During our mission in Hue, I met quite a few of these adventurers of God, among whom my teacher of those eight years shone especially brightly. The valiant priest found himself faced with a young man who had done his homework and learned his lesson in a few minutes, but who then tried to fill his free time with innocent amusements, for example, hiding a small sparrow in his desk, which would make a noise when the teacher bowed before his students, saying, “Rose, roses.” Therefore, my place in the classroom was usually either the pulpit, kneeling before the priest, or outside the classroom. Outside the classroom, when the seminarians were together in the study hall and the priest glanced over at my place, I was surprised that I, of all people, had to make noise, which resulted in: Thuc, on your knees.

Quite often, and rather unexpectedly, Providence brought us together again. Such was the encounter between my professor, who had been at the large seminary in Hue for eight years, and myself, who had just arrived from the universities of Rome and the Sorbonne. At that time, I had just been appointed professor of Sacred Scripture. My former tormentor lived at the seminary, where he had his room and his boarding house. Every day, as a priest of the institution, he went to the orphanage run by the Sisters of Chartres to visit the young orphans. As for the mischief at the small seminary in Anninh, from which he had proposed separating me several times, the priest was kindness personified. So far, so good, but the priest complained that his former student had changed so much, indeed, that he had become even worse.

As I've already mentioned, this priest was a holy man and confessor to several outstanding seminarians, whom he guided to the heights of holiness and upon whom he imposed a curious penance. In reality, the poor priest suffered from hemorrhoids and had to change his trousers frequently. On one occasion, he had hung these unseemly "assets" of his to dry, rather inelegantly, on two tea hedges that adorned the majestic walkway leading from the monumental gates of the great seminary to the building where the priests lived. Father Roux, the superior, objected to this strange display of trousers, which extended to the two hedges, which were similarly trimmed. He told his fellow priests this quite bluntly. He humbly accepted the remark, and from then on, he dried his soiled trousers on his large prie-dieu, where the seminarians he heard confessed knelt to confess and listen to his long, pious explanations, perfumed with the decidedly un-Catholic scent of the priest's clothing. An added penance that not even the most renowned confessors of our Church could have devised. Please excuse this lengthy introduction, which, despite everything, only underscores the holiness of my former professor and the patience of the Vietnamese penitents.

At the great seminary in Hue, I studied Thomistic philosophy under the direction of Father Roux, a priest whose defining characteristic was "to seek with clear reflection." He was a good teacher. He was, for me, one of the spiritual masters sent by Providence. To this man, I owe my most heartfelt gratitude. He, who was of only mediocre intelligence, but who, thanks to his scruples and desire to do things better, was a great man. For the first time, I understand that God desires us all to become like Him. Confession is not merely about revealing one's own errors to find relief through absolution, but about seeking the best path to God, about discerning the obstacles that block this path, the various obstacles according to a person's temperament: pride, sensuality, laziness... In short: the capital sins, which, once overcome, clear our ascent to God: a task that can last a lifetime. This progress can be accelerated by the superabundance of divine grace. Responses to a far greater nobility of soul.

Father Roux was characterized by giving us his guidelines for life. He helped us by burdening us with sacrifices to provide us with the necessary "fine print." For this, I must be grateful to this true priest of the good God. I understood what I had to do to become a priest: to become another Christ. May God reward a hundredfold this priest who showed me the promised land, the ascent to God, the savior of the world. This steep climb may be marked by setbacks, but therein lies the goal, to show us that this is the hope of triumph.

Here I decided to go to Rome to finish my studies for the priesthood. What a favor from the good Lord! But what sacrifices for my father, who, holding back his tears, accompanied me to the Hue train station knowing full well that it was the last time he would see me in this world. But his sacrifice was accepted. He even had time to learn that I was ordained an acolyte and at the same time a subdeacon. But as a priest, he only saw me from Paradise. My studies in Rome, from a human perspective, were a unique series of successes: I won every award. Doctor of Philosophy, Theology, and Canon Law, with the highest distinction. Then, permission to teach at the Sorbonne.

In 1927, I returned to Hue. At that time, I was appointed professor to the Vietnamese Brothers, founded by Bishop Allys. Later, I became a professor at the main seminary, then director of studies at the College of Divine Providence, from where, called by the Holy Spirit, I went on to occupy the see of the Apostolic Vicariate of Vinh-long.

I was the third Vietnamese called to the episcopate. The first was Bishop J.B. Nguyen-ba-Tong, from Cochinchina, appointed to Fat-Diem in Tonkin. The second, Monsignor Can, my spiritual brother and later spiritual son of Monsignor Allys, held an apostolic vicariate in Vinh-long that had been separated from the grand vicariate of Saigon, of which Saint Monsignor Dumortier was bishop. This was in 1938. I was 41 years old. After being elected titular bishop of Sesina on January 8, 1938, I was consecrated on May 4, 1938.

The good Lord helped me in the administration of this diocese: to build a seminary and to give the parishes their "self-sufficiency." A model diocese emerged. Vinhlong has already given the Vietnamese Church two bishops, and another bishop was recently ordained a coadjutor. I sent these three bishops to Europe for higher studies. In addition to the administration of my diocese, the Holy See and the episcopate entrusted me with the founding and organization of Dalat University. The good Lord helped me. With the money earned by the sweat of my brow, I was able to build this university, taking advantage of a forest approximately 30 kilometers from Saigon, and we did it at an American pace. I found professors who were as gifted as the rectors who succeeded me. All of this was the necessary budget for the existence of this institution, all as befits the rectors of the most diverse universities. We started with an initial sum of 2 million dollars. More than 15 years have passed since then, and this university is now considered the best in Vietnam.

Finally, on November 25, 1960, I was transferred to the main archdiocese of Hue, the very place where I was born on October 6, 1897. This journey, which seemed brilliant to the world, was halted by the will of "Pope" Paul VI, who, at the age of 73, forced me to resign in order to give the position to his son, Monsignor Philippe Nguyen-Kim-Dien. I say "his son" because Monsignor Dien shares the current "Pope's" Eastern policies.

Here began my crusade, through which the good Lord revealed to me the turning point of my life.

Thanks be to God!

Persto · « **Reply #517 on:** June 27, 2026, 02:57:15 PM »

http://www.einsicht-aktuell.de/index.php?svar=2&ausgabe_id=31&artikel_id=253
APPENDIX II- Docuмents
Docuмents of His Eminence Monsignor Pierre Martin Ngô-dinh-Thuc, Archbishop of Bulla Reggia, former Archbishop of Hue, South Vietnam, from the Archbishop who consecrated members of the Carmelite Order before the Holy Face of Palmar de Troya.

Translation of the handwritten Latin text (cf. EINSICHT VI/1, pp. 4 ff.)

I

Given in Palmar de Troya on January 3, 1976

On the last day of 1975, the Cardinal of Seville twice sent the police to investigate my identity and the priestly ordinations scheduled for January 1st, both on Redes Street in Seville and at the Pilgrim's House in Palmar. Furthermore, once the police had left, he sent the parish priest of Santa Magdalena (Seville) to Father Clemente's house with a letter in which the Cardinal of Seville threatened to report the priestly ordinations in El Palmar to Rome. This was because the Cardinal had expressly and officially condemned the events in El Palmar as fabricated and false. Therefore, the ordinations in El Palmar were also condemned.

The Cardinal's emissary asked me to go with him to the chapel. Father Clemente followed us as if he owned the house, but the emissary dismissed him, saying he wanted to speak with me alone. Then Father Clemente asked me what I wanted. I replied that I first wanted to read the Cardinal's letter, and then I would tell him my opinion. The emissary explained that the chapel was not authorized by the Cardinal. While he continued speaking, he turned his back on the altar and the Blessed Sacrament. After reading the cardinal's threats, I indicated to Father Clemente, in the presence of the emissary, that he could remain and listen to our conversation. Then I said to the emissary, "Tell the cardinal that before God and my conscience, I assume full responsibility for everything. I am a Doctor of Canon Law and I am well aware of the consequences of my actions."

The emissary suggested speaking with the cardinal by telephone. I replied that this was unnecessary, since the cardinal had already explained everything he thought about the matter in his letter. At that moment, I noticed that the typed letter had a signature that was very difficult to decipher. So I asked the emissary who had signed it. He replied that it was his own signature (that is, not the cardinal's). I begged him to leave the house and asked Father Clemente to accompany him to the door. All of this happened in less than five minutes. As a reason for prohibiting consecrations at El Palmar, the cardinal claimed he had already banned the site as a place of worship. This argument is invalid. The cardinal's condemnation contravenes both natural law and canon law.

Against natural law: the cardinal refused to hear the witnesses from El Palmar, including the visionary Rosaria A. and Father Clemente Domínguez, also a visionary. Issuing a condemnation without knowing whether the individuals in question are guilty is unjust and contravenes natural law.

As for canon law, it contains various canons (articles of law) that precisely establish how a canonical investigation must proceed. Above all, it requires that the accused be heard. But the cardinal failed to summon them to appear. Therefore, the condemnation of El Palmar is canonically null and void. Regarding the cardinal's threats, I commented that he had not accused me of any reprehensible act, neither according to natural law nor canon law.

After the priestly ordinations that took place on the night of December 31 to January 1, 1976, the Cardinal of Seville published a statement in the newspapers publicly condemning the priestly ordinations, adding that all ordinations outside the diocese would have to be approved by the local ordinary. Since I had not requested his permission, the ordinations were performed illegitimately.

Now, to make my actions clear to everyone, it is necessary to look back to the time of the apostles. In that era, and also in the centuries that followed, the apostles proclaimed the Gospel everywhere, ordaining priests, deacons, and bishops, without asking permission from anyone, not even from Saint Peter, the first apostle. This is what Saint Paul did when he consecrated priests and bishops, including, for example, Titus and Timothy. And later, they proceeded in the same way.

Later, in the interest of the effective spread of the Gospel, the Popes divided the Western Latin Church into dioceses. In these dioceses, the local bishop was and is responsible for overseeing the proclamation of the Gospel, the celebration of Holy Mass, the administration of the sacraments, etc. Of course, among these activities was and is also the sacrament of priestly ordination.

After all, the Church has also issued other laws, for example, the wearing of the cassock, the tonsure, etc. But every human law loses all force and binding power as soon as it becomes useless or, even worse, detrimental to the purpose for which it was originally created. In our times, the division into dioceses, the creation of the local ordinary (for example, the Diocese of Seville with its ordinary, the cardinal, at its head), no longer serves the purpose for which the Church originally established it, namely, the proclamation of the Gospel, the formation of a large clergy zealous in their duty. To see this, one need only open one's eyes and observe the crisis of priestly vocations, the crisis of the proclamation of the Gospel, the crisis of apostasy among priests, of religious who marry without dispensation: a crisis that the current Pope Paul VI publicly laments with bitterness.

For this reason, the law that until now prescribed the authorization of the local bishop can be circuмvented if it can be foreseen with certainty that no authorization will be issued, even for reasons contrary to canon law. From what has been said, the final conclusion is that I did not transgress any canonical prescription when, on the night of December 31 to January 1 of the Holy Year 1976, I ordained priests in Palmar de Troya (Le Lentisco).

These clarifications should suffice to address all the reservations raised regarding the events in Palmar—the priestly ordinations and later the consecration of bishops. These consecrations no longer depend on the cardinal, but on the authority of the Pope. Moreover, the Pope granted full powers only to the Western Latin Church.

Ultimately, the schismatic Orthodox Churches are not at all concerned with the Pope, even though the Pope recognizes the consecrations of Orthodox Christians as valid. As for the Eastern Churches associated with Rome, the Pope permits the election of bishops, which is undertaken by the global episcopate of these Churches, for example, the Maronite Church, the United Greek Church, the United Ukrainian Church, etc.

This recognition, which is not a mandate (mandatum) but simply an authorization, is a purely human law, and in no way a divine law. Thus, under special circuмstances, it may be the case that the law cannot be obeyed, and therefore is not binding, for example, in times of persecution or when ties with Rome are severed. In such cases, the episcopal consecration is and remains valid and authorized.

In the case of episcopal consecrations in El Palmar (Le Lentisco), we possess the mandate of Pope Paul VI. So we are fully in conformity with God and the Church. The Cardinal has nothing to say about it. Ultimately, the Cardinal even declared that he did not bless the Order of the Carmelites of the Holy Face, which is therefore invalid, etc. Well, today there is a diverse plurality of free religious and spiritual associations in the Church that do not possess any ecclesiastical approval, and yet the Church permits them. Nor does it require them to obtain authorization from the bishop. Why does the Cardinal of Seville act as if he is more Catholic than the Pope? Why does he claim to have a right to a private association that wants nothing more than to pray for the Church and the Pope, and that does penance?

Archbishop Dr. Petrus Ngô-dinh-Thuc.

***

Persto · « **Reply #518 on:** June 27, 2026, 03:01:01 PM »

http://www.einsicht-aktuell.de/index.php?svar=2&ausgabe_id=31&artikel_id=253
APPENDIX II -Docuмents
Docuмents of His Eminence Monsignor Pierre Martin Ngô-dinh-Thuc, Archbishop of Bulla Reggia, former Archbishop of Hue, South Vietnam, from the Archbishop who consecrated members of the Carmelite Order before the Holy Face of Palmar de Troya.

Translation of the handwritten Latin text (cf. EINSICHT VI/1, pp. 4 ff.)
CONTINUED:

II

Palmar de Troya, a town in the district of the city of Utrera in the province of Seville, Spain, on January 12, 1976.

I, Petrus Martin Ngo-Dinh-Thuc, titular archbishop of Bulla Reggia, Italy, hereby attest that on January 1, 1976, I administered the tonsure, lower and higher ordinations (subdiaconate, diaconate, and priestly ordination) to the following persons:
Clemente Domínguez y Gómez, of Seville, ID No. 28279369.

Manuel Alonso Corral, of Cabeza de Buey (Badajoz), ID No. 1702964.

Louis Henri Moulins, of French nationality, residing in Seville, registered at the French Consulate General in Seville under No. 50/74.

Francis Coli, of Irish nationality, passport number F-19/65/73, resident in Seville.

Paul Gerald Fox, of Irish nationality, passport number F-19094, resident in Seville.

Likewise, I testify that on January 11, 1976, I administered episcopal consecration to the following persons in El Palmar de Troya:
The Very Venerable Father Clemente Domínguez y Gómez.

The Very Venerable Father Manuel Alonso Corral.

The Very Venerable Father Camilo Estévez Piga, from Maside (Orense, Spain), ID number 34576182.

The Very Venerable Father Thomas Donnelly, of Ireland, passport number D-13296, resident in Seville.

Most Venerable Father Francis Bernard Sandler, from the United States of America, passport No. Z 22 58 066.

I also confirm that the aforementioned bishops and priests belong to the Order of the Carmelites of the Holy Face, founded in Seville on December 23, 1975.

The Generalate of the aforementioned Order is located at 20 Redes Street in Seville. The founder and Superior General is His Excellency Bishop Clemente Domínguez y Gómez. I sign this docuмent myself, with my own hand and pen, to ensure the legal ecclesiastical and civil consequences.

January 12, 1976, with my seal.

+ Petrus Martin Ngô-dinh-Thuc
Archbishop of Bulla Reggia

***

Persto · « **Reply #519 on:** June 27, 2026, 03:03:28 PM »

http://www.einsicht-aktuell.de/index.php?svar=2&ausgabe_id=31&artikel_id=253
APPENDIX II -Docuмents
Translation of the handwritten Latin text (cf. EINSICHT VI/1, pp. 4 ff.)
CONTINUED:

III

Declaration on El Palmar

I hereby confirm that I performed the ordinations at El Palmar with clear reflection.

I have had no further connection with El Palmar since its leader proclaimed himself Pope.

I disapprove of everything they do.
The declaration of Paul VI was drafted without my input. It only came to my attention later.

Written on December 19, 1981, in Toulon, in full possession of my spiritual and physical faculties.

(Signed:) Pierre Martin Ngô-dinh-Thuc
Title Archbishop of Bulla Reggia

***

IV

DECLARATION

What does the Catholic Church of today appear to us? In Rome, “Pope” John Paul II governs, surrounded by the congregation of cardinals, many bishops, and prelates. Outside of Rome, the Catholic Church seems to flourish with its bishops and priests. The number of Catholics is tremendously large. Mass is celebrated daily in many churches, and on Sundays, churches welcome numerous believers who attend Mass and receive Holy Communion.

But what does the Church look like in the eyes of God? Are the Masses that people attend on weekdays and Sundays pleasing to God? Not at all: for that Mass is valid for Catholics as well as for Protestants. Therefore, it cannot please God and is invalid. The only Mass that pleases God is the Mass of Saint Pius V, celebrated by a few priests and bishops, among whom I count myself.

For this reason, I wish, if it is within my power, to open a seminary for candidates for that priesthood which pleases God.

Besides this “Mass” that does not please God, there are still many things that God rejects, for example, the (new) priestly ordination, episcopal consecration, confirmation, and the anointing of the sick.

Furthermore, these “priests” are concerned with:
1. Modernism.

2. False ecuмenism.

3. The worship of man.

4. Freedom of religion.

5. They refuse to condemn the authors of heresies and exclude heretics.

Therefore, I, as Bishop of the Roman Catholic Church, declare the See of Rome vacant, and as Bishop, it is my duty to do everything possible to ensure that the Catholic Church of Rome continues to exist for the eternal salvation of souls.

Munich, February 25, 1982.
(Signed:) Petrus Martinus Ngô-dinh-Thuc
Archbishop

* * *

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