Author Topic: Patrick Henry Omlor (Read 116181 times)

Persto · « **Reply #175 on:** August 26, 2026, 07:59:22 PM »

https://archive.org/stream/huttongibson_robberchurch_book/huttongibson_robberchurch_book_djvu.txt
The Robber Church - Part 3

The Common Interpretation
Now, how do the "Progressive" authorities of the Robber Church interpret this
key passage we are discussing: "Nihilominus, - Werner Becker, in his "History of
the Decree on Ecuмenism " (op. cit., pp, 26- 7), brazenly asks this rhetorical
question: "Has, not the Church repeatedly declared that all the baptized are
'members of Christ, belonging to the body of the Church' (cf. Denzinger, 696)?"
Never has the Catholic Church taught this! Only the Robber Church. Becker,
however, is being entirely consistent with what the Decree on Ecuмenism
actually teaches. Notice that he cites Denzinger, 696, which is the selfsame
sentence from Exultate Deo that Vatican 11 distorts and misquotes in its footnote
17, which was just discussed. Notice also that in quoting this phrase from
Exultate Deo, Becker is careful not to include the word "are" within his opening
quotation mark; the correct word, given in Exultate Deo, is not "are," but
"efficimud: "are made."

Says Walter Burghardt {op. cit., p.360): "Basic to any Catholic theology of the
Church is incorporation into Christ. Basic to all future theologizing within
Catholicism on 'who belongs to the Church of Christ? 1 is the affirmation of
Vatican II: 'all those justified by faith through baptism are incorporated into
Christ. They therefore have a right to be honored by the title of Christian ..."' A
basic passage, yes, basic to the denial and overthrow of the Church's doctrine of
the Mystical Body of Christ. By now it should be evident to the reader that this
"Church of Christ" (so-called) that the Robbers so often refer to, is not the same
thing as the Catholic Church. The expert Johannes Feiner is quite clear about
this.

"The text of the decree (on Ecuмenism)," says Feiner, "later makes it clear that
one can only think of a union of the Church if the Catholic Church, also changes.

It is particularly stressed in the last sentence of this paragraph that the obstacles
which hinder full communion do not prevent incorporation into the body of Christ,
even outside the Catholic Church one is not merely justified by faith in baptism ...
but also incorporated into the body of Christ.

The Latin text does not in fact use the expression corpus Christi, but says (in
equally Pauline terms) Christo incorporantur, the concept of the body being
retained in the verb. The translation 'they are incorporated into the body of
Christ' is as much in accord with the meaning as the rendering 'they are in-
corporated into Christ.' Special mention is made of this here, because it raises
the question of the identity of the (mystical) body of Christ. The encyclical Mystici
Corporis Christi of Pius XII (1943) opposed views which did not sufficiently
maintain the unity of the mystical body of Christ as an invisible reality and the
Catholic Church as a visible and social reality; it used the very strongly worded
formula: 'The Mystical Body of Christ is the Catholic Church.' If this formula is
not regarded in its historical context [here we go again!], and the identity of the
body of Christ as the Catholic Church is pressed [!], justice cannot be done to the
reality of the Church outside the Catholic Church." ("Commentary on the Decree
on Ecuмenism," Docuмents of Vatican 1 1, vol. 2, pp. 72-3, emphasis added.)

"Catholic teaching," says an instruction of the Holy Office, "is to be set forth and
explained whole and entire, and none of its truths must be passed over in silence
or cloaked in ambiguity, for example, the truths concerning the nature and means
of salvation, the Roman Pontiff's primacy of jurisdiction, and the certainty that
true reunion can only come from the return of the dissidents to the one, true
Church of Christ... All this must be stated clearly and openly, since they are
seeking the truth, and real union will never be found outside the truth
(translation as given in The Tablet, March 4, 1950).

On the contrary Johannes Feiner -- most accurately conveying the mind of the
Robber Church and Vatican 11 -- has said: "In this context the goal of the
ecuмenical movement is seen not as the return of other Christians to the
Catholic Church, but rather restoration of full communion with the Catholic
Church by the overcoming of the obstacles mentioned" In a word, the
"ecuмenical movement" does not mean the return to the fold of those who are
miserably outside the true Church, but simply the declaring that -lo and behold! --
they were all already all along "united with the Body of the Church."

Persto · « **Reply #176 on:** August 27, 2026, 05:44:09 PM »

https://archive.org/stream/huttongibson_robberchurch_book/huttongibson_robberchurch_book_djvu.txt
The Robber Church - Part 3

Choosing Up Sides

There, is no middle ground. Every man must ultimately ally himself either with
the true Catholic Church or with the Robber Church. We conclude this series by
quoting the following inspiring words of John Donoso Cortes:

"There is no man, let him be aware of it or not, who is not a combatant in this hot
contest; no one who does not take an active part in the responsibility of the
defeat or victory. The Prisoner in his chains and the king on his throne, the poor
and the rich, the healthy and the infirm, the wise and the ignorant, the captive
and the free, the old man and the child, the civilized and the savage, share
equally in the combat. Every word that is pronounced, is either inspired by God
or by the world, and necessarily proclaims, implicitly or explicitly, but always
clearly, the glory of the one or the triumph of the other. In this singular warfare
we all fight through forced enlistment; here the system of substitutes or
volunteers finds no place. In it is unknown the exception of sex or age; here no
attention is paid to him who says, I am the son of a poor widow; nor to the mother
of the paralytic, nor to the wife of the cripple. In this warfare all men born of
woman are soldiers.

"And don't tell me you don't wish to fight; for the moment you tell me that, you are
already fighting: nor that you don't know which side to join; for while you are
saying that, you have already joined a side: nor that you wish to remain neutral;
for while you are thinking to be so, you are so no I longer: nor that you want to be
indifferent; for I will laugh at you, because on pronouncing that word you have
chosen your party. Don't tire yourself in seeking a place of security against the
chances of the war, for you tire yourself in vain; that war is extended as far as
space, and prolonged through all time. In eternity alone, the country of the just,
can you find rest, because there alone there is no combat: but do not imagine,
however, that the gates of eternity shall be opened for you, unless you first show
the wounds you bear; those gates are only opened for those who gloriously
fought here the battles of the Lord, and were, like the Lord, crucified." ( Essays on
Catholicism, Liberalism, and Socialism, M. H. Gill & Son, Dublin, 1879, PP. 117-
18.)

Persto · « **Reply #177 on:** August 28, 2026, 07:21:28 PM »

https://archive.org/stream/huttongibson_robberchurch_book/huttongibson_robberchurch_book_djvu.txt

THE SKY GROWS DARKER YET
by PATRICK HENRY OMLOR

Text of speech of Patrick H. Omlor delivered to the LATIN
MASS SOCIETY OF AUSTRALIA at its General Annual Meeting at
Sydney, Australia, on Sunday, October 21, 1973.

In his encyclical Acerbo Nimis, dated April 15, 1905, Pope St. Pius X singled out
one principal cause of the remissness from which all the grave evils of that day
arose. He claimed that the main source of all the troubles was ignorance - the
ignorance of divine things on the part of Catholics. And in stating his case he
cited these words of his predecessor, Benedict XIV: "We declare that the greater
part of those who are damned have brought the calamity on themselves by
ignorance of the mysteries of the faith, which they should have known and
believed, in order to be united with the elect."

As an immediate and drastic remedy for this dangerous and widespread
ignorance, St. Pius ordered, by virtue of his apostolic authority, that every bishop
in the world should immediately put into effect a program for the Catholic
education, not only of children, but also of adult Catholics. He directed that all
pastors should on Sundays and Holy Days, in addition to the usual sermon at
Mass, give a separate full period of instruction to all the faithful. Moreover he
specified that the Catechism of the Council of Trent be followed in all these
instructions. Very shortly, by the way, we will be examining several compelling
teachings found in this Trent Catechism.

Now by the time 1962 rolled around, the widespread ignorance of divine things,
not only among the laity, but also and especially among the hierarchy and clergy,
had reached colossal proportions. Had even a significant minority at that time
known what is taught in the Trent Catechism, it is doubtful that even a fraction of
the subversion of our Faith that has occurred could indeed have occurred. It is
certain that all of us, sadder and wiser now, have learned or relearned much
about our precious Catholic Faith since 1962.

This warfare in which we are all presently engaged is a very vast and all-
encompassing one. It is no less than a war to preserve the very Catholic Faith
itself. Many are the different battlefronts where we must dig in and take our
stand. We must oppose the forces of religious indifferentism which today
masquerades under the euphemistic banner of "ecuмenism." We all know of the
dangerous "catechisms" (so-called) which are designed to rob our children of
their precious Catholic Faith and heritage. On every side we witness the almost
total abandonment of all standards of Christian morality.

To be continued

Persto · « **Reply #178 on:** August 29, 2026, 03:53:16 PM »

https://archive.org/stream/huttongibson_robberchurch_book/huttongibson_robberchurch_book_djvu.txt

THE MASS - OUR CHIEF RAMPART

Although we must fight all these battles, and many others, the chief rampart we
must defend is the Holy Sacrifice of the Mass. The enemies of the Church have
always had this key axiom: "Tolle missam; tolle ecclesiam." "Take away the
Mass, and thereby take away the Church." Contrariwise we may affirm with the
greatest confidence: Preserve the Mass, and thereby preserve the Church.

But what exactly can we hope actually to accomplish? At this point - and it is
very late in the game - perhaps our chief job is salvaging, preventing shipwreck.
That is to say, through our prayers and our work we must hinder as many as
possible of our fellow-Catholics-members of Christ's Mystical Body - from being
sucked down into the quick sands of this universal apostasy we are witnessing.
We must awaken them to what has happened, and what is even now happening,
in this complete sell-out of our Faith and our Church by our supposed spiritual
leaders, who are abetted and encouraged by a largely craven and faithless laity.

Our prayer should be especially the Rosary. Our work lies principally in
informing others. We must continue to write our letters, to talk to confused and
uninformed priests and lay persons, and to pass out appropriate literature to be
read. In a word: we must continue to proselytize, to make converts even as did
the early Christians. With this difference, that here the missionary field is not
among the pagan and the infidel, but among the nominal Catholics!

DARK FOREBODINGS - A GRACE!

The mental anguish we often feel in seeing the situation worsen from day to day
is, paradoxically, our comfort. It was Chesterton who wrote these lines:

Out of the mouth of the Mother of God
Like a little word come I;

For I go gathering Christian men
From sunken paving and ford and fen
To die in a battle, God knows when,

By God, but I know why.

And this is the word of Mary,

The word of the world's desire;

No more of comfort shall ye get,

Save that the sky grows darker yet
And the sea rises higher.

No more comfort, save that the sky grows darker yet? Are we actually to find
comfort in witnessing the situation growing bleaker? Yes! It is because from the
standpoint of eternity bad news is often good news. It forces us down upon our
knees, it reminds us that we have not here a lasting city, and that our
dependence upon Almighty God must be total. And so, paradoxically, we may
rejoice in the fact that very likely there are even far worse things in store for us,
lurking beyond the horizon.

To be continued

Persto · « **Reply #179 on:** **Yesterday** at 02:23:07 PM »

https://archive.org/stream/huttongibson_robberchurch_book/huttongibson_robberchurch_book_djvu.txt

THE MUCH-FEARED "VALIDITY ISSUE"

The issue feared most by the "progressive" or "new-breed" hierarchy and clergy
is the question whether the "English Mass" is valid. Often they will tolerate our
complaints about this and that, the forsaking of traditions, the abolition of the
Latin liturgy, the deplorable catechisms, and so forth. On occasion they may
even partially agree with us, or else simply nod their heads and go their way.
However, when the "validity issue" is raised to them their reaction is usually quite
intense. There have been instances when bishops and priests, upon having the
question of validity put to them, have become livid with rage. This is doubtless a
defense mechanism on their part, for down deep they fear that we are right, they
know that we have a sound case, and since they cannot explain away our
arguments even to themselves, they wish to hear nothing of them.

Many cannot face up to this dreadful possibility - or, rather, in my opinion,
probability - that the "English Masses" are invalid. But for our part we must never
fear the truth, nor must we fear to be "controversial," always bearing in mind, of
course, how essential it is in theological matters to be absolutely sure of our
facts. We must be careful to state our case calmly but emphatically, without fear,
and also without flaw in our facts or in our logic.

We should be determined never to fear or flee from the truth, however agonizing
it may be. For we cannot afford to be like those who, having eyes see not and
having ears hear not. Quite to the contrary, we must seek to know the truth, the
very worst, and to provide for it. It is my belief that in the English, and in certain
other vernacular versions, the Mass has most probably been rendered invalid,
and that what is performed in most Catholic churches today is, at best, on a par
with the Protestants' "Lord's Supper" or "Communion service."

Our case is based on the principle of sacramental theology known as "invalidity
through defect of form." We do not claim that the "English Mass" is invalid
because it is no longer celebrated in Latin, nor because an entire "New Order"
has replaced the Tridentine mass, nor because we feel that many priests simply
no longer have the proper intention, or have largely lost their faith. No, the sole
basis for our position is not a subjective one, but a very concrete and objective
one .

To be continued

CathInfo.com

Author Topic: Patrick Henry Omlor (Read 116181 times)

Persto

Re: Patrick Henry Omlor

Persto

Re: Patrick Henry Omlor

Persto

Re: Patrick Henry Omlor

Persto

Re: Patrick Henry Omlor

Persto

Re: Patrick Henry Omlor