July 26, 2006
Wednesday
vol 17, no. 195
The second person to be honored and enshrined into this year's Tower of Trent Hall of Honor is the greatly misunderstood Apostolic successor Pierre Martin Ngo-dinh-Thuc. After extensive research, this editor is fully confident that the readers' votes are justified and a public tribute is long overdue to this faithful warrior for the Truths and Traditions of Holy Mother Church. The above quote by Bishop Louis Vezelis, OFM, as he wrote in The Seraph. is our mission here to honor a man badly maligned and to assert the facts and truth as we have discovered after well over a month of thorough research into the life and labors of this beleaguered Successor of the Apostles who had a special mandate from two pre-Vatican II Pontiffs and many believe, though he took it with him to his grave, that he had been made a Cardinal of the Church in pectore by His Holiness Pope Pius XII. This logically points to why he was ostracized by the conciliarists and finally had to be silenced through betrayal by his own people just as his father and brothers had been. This then is this writer's attempt to provide the tragic, but triumphant story of Archbishop Peter Martin Ngo-dinh-Thuc.
Soldier of Christ
We say he was a "warrior" for, despite his pacifist nature, he was, at all times first and foremost, a soldier of and for Jesus Christ. In fact, those are the very words on his Coat of Arms - Miles Christi which in Vietnamese is Chin si Chúa Kitô. In life he truly represented the Church Militant in remaining ever true to the one, true Church our Lord founded upon the Rock of Peter (cf. St. Matthew 16: 18-19). We have titled his tribute "Soldier of Christ, Prisoner of War, Advocate of Truth" for he was indeed a prisoner of war in many ways, but always the upholder of the infrangible truths.
One must understand his roots and Oriental mindset to better comprehend his determination and the causes and effects of his life, while remembering that always - ALWAYS - he remained faithful to the Catholic Faith he was raised in from birth. The family's roots in Annam were in Dai-phong where his father had migrated from Tonkin.
Pierre Martin was born on the eve of the Feast of Our Lady of Victory on October 6, 1897 in the Village of Phu-Cam in the city of Hué - the "mystic capital of Annam" in central Vietnam not far from the coast of the South China Sea. He was the son of Ngo-Dinh-Kha, who as the Archbishop wrote in his autobiography published by The Seraph in 1983 and which Bishop Giles, OFM has graciously given us permission to employ for this tribute, "No Vietnamese will forget the names of Ngo-Dinh-Kha, my father who suffered a thousand deaths for not having voted with other dignitaries of the court to depose the emperor Than-Thai which was illegally imposed by the representative of France at Annam (Central Vietnam), and of my oldest brother Ngo-Dinh-Khoi, who was buried alive together with his only son for having refused to serve as a minister in the first Communist ministry. He refused because he considered it incompatible with being a Catholic."
If only Catholics today had the courage and conviction of Pierre Martin's father, the Church would not be in the crisis it is. Because western civilization has caved, we do find ourselves compromised. There is much to say about the discipline, loyalty to family and Catholic upbringing of the faithful Orientals as His Excellency's own memoirs attest: "It was impossible to be a Catholic and a Communist functionary." If only the modern church had realized that before John XXIII ordered the total concession to Communism with the disastrous Pact of Metz in August of 1962. But we are getting ahead of ourselves for at the time of young Pierre's upbringing there were holy Popes sitting on the Chair of Peter. He was born in the last years of the pontificate of the valiant opponent of the Red Menace - Pope Leo XIII and came of age during the papacy of the holy Pope Saint Pius X.
Vietnam for over a millennium had been a vassaldom, if you will, of China, and that addresses the Mandarin way of life. Yet, to this day the Vietnamese and Chinese remain enemies. Archbishop Thuc put it succinctly, that the Vietnamese may have been "conquered, but never ceased to resist." For 200 years the Vietnamese were deprived of the Sacraments and yet kept the Faith alive because of the dedication of the families who passed down the Faith to their children and so on. It also helped that the ancient mandarins of each village passed down the necessary education so that when the French colonized Indochina during the Nguyen Dynasty - as the Royal Court in this photo illustrates the customs at the turn of the century and the young emperor below. You'll note the Nguyen Dynasty Dragon and if you'll note in the Archbishop's Coat of Arms he has three dragons, no doubt a tie to the Nguyen Dynasty in Annam.
There were those already knowledgeable in the Faith. One such was Thuc's father who, while owing his allegiance to the young king of his province Thanh-Thai, enthusiastically was one of the pioneers in spreading the education of the French tongue throughout Central Vietnam, which, at that time was called "Annam." It was Ngo-dinh-Kha who founded the national college of his country: Quoc-Hoc. Because of his position, his sons rose in the ranks of mandarin with few problems as His Excellency recorded in his autobiography titled after the first verse of Psalm 88: Misericordias Domini in Aeternum Cantabo translated to "The mercies of the Lord I will sing forever" and published exclusively in The Seraph late in 1982 and throughout 1983. The Archbishop, in the same, wrote:
I am a Vietnamese. This explains my character. Just as being French aids in understanding the spirituality of the Little Flower, St. Theresa; just as being Castillian explains the character of the great Teresa of Avila.
That should definitely describe and be the rationale for what the western mindset might term as inferior. In truth, we are the ones inferior for this man so maligned by so many who are ignorant of the truth, have wrongly accused him. It is akin to us living in the times after Christ's Ascension and questioning the authority of the Apostle Paul. How dare a Jєω preach to Gentiles. How dare a humble and learned Oriental preach to the proud Occidental. This was most evident first in the attitude of the French toward the Vietnamese for they were not French citizens but vassals to the French. The Vietnamese have long memories and they naturally resented this considering they had been treated by the Chinese in the same manner. Thus the French had to work at being trusted. This most of the missionary priests did and great fruits were realized, but there also were those whose supposed superiority over these peasants of the rice paddies backfired. In retrospect, it is a clear answer to why France first failed, and then America failed in making Vietnam into a western-type country culturally. They already had their culture and this, even Rome didn't always recognize as His Excellency elaborated on several times in his autobiography. One reason the villagers were able to keep the Faith alive even without a priest or the sacraments over the centuries was because no one could overrule the village. This is important in not only understanding the mindset of the Vietnamese, but in realizing the futility of the French and more catastrophically the Americans in trying to subdue Vietnam and force it to become a democracy. Archbishop Thuc explains in his autobiography:
A Vietnamese village is like a little republic and deals with the State like two States. If the State imposed a tax for war of money and men, the elders of the village determined the amount each villager would have to pay and also decided who would be sent to the royal army. There was a Vietnamese proverb which said: "The decrees of the king bow to the customs of the village.'" The mayor, (Ly-truong) was not the head of the village but the representative of the village council before the superior authorities. However, it was on his head that the blows of the rattan-cane fell when the Authorities were not content with the village.
The Counselors of the village were, first of all the children of the village having the title of mandarin (ancient mandarins). Then, those who were learned and who had taken the triennial examinations for titles of Bachelor licentiate and Doctor. Finally, the citizens who were wealthy completed the membership of the council. It was in this council where intelligence was more important than wealth that allocations of rice fields were made to each citizen in equal parts. The rice fields were common property. These allocations were made every three years based on equal size but not on equal fertility.
The citizens only had as private property the lands which they themselves had cleared, while the common fields had been cleared at the time of the founding of the village by enterprising man who, after having reclaimed a "no man's land", recruited volunteers to help him found a new village. This is a social fact which shows the spirit of independence of the Vietnamese toward the higher authorities, while maintaining a friendly relationship as between two States.
Evidently, all this has been swept away by the leveling of modern egalitarianism. Is it for the better or the worse? At least, the ancient system was not inferior to the modern because we had two kinds of property: communal and private. We had the triennial repartitioning without the invasion of a totalitarian State. The independence of the citizen found a place where it could breathe without completely renouncing the advantages of a centralized State. This thirst for independence flows in the veins of the Vietnamese and explains millennial struggle against the Chinese, then against the French, all the while gaining from what was best in the Chinese and French civilization.
Here we get a glimpse of why South Vietnamese villagers did not betray the Vietcong for blood runs thicker than water and the VC were first of all Vietnamese, secondly Communists. In contrast, the Americans, who claimed to be liberators, were destroying the lifework of the villagers with their napalm. In looking back at that terrible war that divided the U.S. so bitterly, it was the politicking of Freemasons who would not allow the generals to conduct the war, just as is going on today in Iraq and elsewhere. The Freemasons of the State and Church call the shots and demand patriotism to Belial. My country, right or wrong is the mantra and it goes against God's Laws. As the Archbishop wrote: "It was impossible to be a Catholic and a Communist functionary," so also it is impossible to be a Catholic and an Americanist (Masonic) functionary." This is borne out in Pope Leo XIII's encyclical condemning Americanism.
But back to Archbishop Thuc. His family above from left to right, as best we can decipher, are the Archbishop's brothers Ngo-dinh-Nhu, Security Advisor; Ngo-dinh-Diem, first President of South Vietnam; Bishop Ngo-dinh-Thuc; his sister Ngo-dinh-Giao; Nhu's wife from 1943. formerly Tran Le Xuan who was originally from Hanoi and who converted from Buddhism to Catholicism and, because Diem was single, was considered the First Lady of South Vietnam as Madame Ngo-dinh-Nhu; older brother Ngo-dinh-Khoi, governor in the French administration of Vietnam for Indochina who after this picture was taken would be martyred by the Communists at the order of Ho Chi Minh for refusing to serve as a minister with the Viet Minh; younger brother Ngo-dinh-Can who would be duped into believing the Americans were giving him safe passage out of the country after the coup and he was killed by firing squad with Rosary in hand; Ngo-dinh-Luyen the youngest brother and Ambassador to Great Britain who took refuge in France along with the widow Madame Nhu and her family after the assassinations of Diem, Nhu and then Can. In the center is the Archbishop's mother whom, after celebrating Holy Mass, he took daily Communion to in her home in Phu-Cam every day at 7 a.m. before being back to his office by 9 a.m. He did this until her death at the age of 90. To the left of the matriarch are the two young Nhu boys and the two Nhu girls with the oldest (tallest) being Ngo-dinh-Nhu-Le Thuy who would be killed in a car accident in Paris in the late 60's. Yes, the young woman of a royal family dying in a car crash on the streets of Paris happened well before the tragedy of Diana. The family picture was most probably taken sometime between 1955 to 1960 and all are in the traditional garb. In his memoirs, the Archbishop wrote: "The circle of environment is the family. My family is Vietnamese as to race, and as to religion: Catholic after the manner of the Vietnamese which consists in fending for oneself without waiting for questionable aid from others. This is how the Church in Vietnam survived when the persecution of the kings deprived Her of foreign priests. A few, hiding in the forests, supported the Christians who considered themselves then very privileged to be able to receive the Sacraments once or twice in their entire lives."
Does this not put every Catholic, especially Traditional Catholic to shame for we have taken our faith for granted too many times and only now in these times are most deprived of regular attendance at the Immemorial Canonized Mass of All Ages - the Traditional Latin Mass. The rest have sold out, whether knowingly or not, to the Masonic-Modernist-Pagan and Protestant manmade rite concocted by the 33rd Degree Mason Annibale Bugnini and credited to Giovanni Montini as mandating an illegal rite. Only a few bishops resisted and all wavered at one time or another for the powerful influence of the conciliarists knows no bounds in lies and cover-up. This is something that followed Archbishop Thuc throughout his life and, as Bishop Louis Vezelis, OFM wrote in his tribute in 1984 in The Seraph: "Once a lie has done its work, truth must labor hard and long to dislodge it. Lies fly as if on wings; and truth comes slowly limping far behind. Such is the sad fate of mankind." It was these calumnies that Archbishop lived with as his cross for the last 21 years of his life.
While his brothers rose in the ranks of government officials within the village in service to the king, Pierre Martin heard a different calling and entered minor seminary at only twelve years-old. He wrote in his autobiography: "I accepted my priestly vocation without reservation as my battle station in this world. It mattered not where my post would be; it mattered not how I would die." Spoken like a true soldier of Christ.
After eight years of prep and college studies, he graduated to the major seminary in Hué in 1917, the same year Our Lady appeared at Fatima and the year Eugenio Pacelli was made a bishop in the Sistine Chapel on May 13th by His Holiness Pope Benedict XV. On December 20, 1925 at the age of 28, the Apostolic Vicar of Hué Bishop Eugène-Marie-Joseph Allys ordained young Pierre Martin to the priesthood. After his ordination he was assigned to the Sorbonne in Paris where his knowledge of French aided him greatly as well as ministering to the Vietnamese repatriated in the City of Lights. He was named a professor there. After a year's tenure he matriculated to the Pontifical Gregorian University in Rome where he obtained doctorates in Theology, Philosophy and Canon Law. As we can see, he was no dummy, but rather a very learned man, but also most practical. At the age of 30 he returned triumphantly to Hue where he was assigned as a professor at both the College of the Vietnamese Brothers and the Major Seminary in Hue. In addition he became dean of the College of Providence.
On January 8, 1938 His Holiness Pope Pius XI created the Vicariate Apostolic of Vinh Long in the southwestern tip of Vietnam. He personally chose Pierre Martin to become the new bishop there and sent as his emissary Archbishop Antonio Fernand Drapier, Apostolic Delegate to Indochina, to consecrate Bishop Thuc. His family was in attendance for this glorious event. In the rare photo to the right he is seen as a young bishop. A few months later the new Bishop returned to Rome where he had a private audience with His Holiness and obtained from the 259th Successor of Peter, and again later from the 260th Successor some years later an apostolic mandate to consecrate bishops in times of dire necessity when communications would be nearly impossible or the flock in danger. He hints of this very thing in the December 1983 issue of The Seraph when, he wrote of his advising the Vietnamese bishops he had consecrated of what to do if ever the Communists took control, "not to publish the names of newly ordained priests; request from the Holy See the faculty for each Bishop to name one or two successors without having to request authorization from the Holy See in case of breakdown of communication with the Vatican." This rationale would serve him in the time of The Great Apostasy when he realized there was a total breakdown of communication with the Vatican for the men who ran Rome during and after the Council had sold Christ out. Thus he continued his apostolic mandate after his exile, which we will delve into more later in this tribute.
In light of the above, it is important to remember here the collusion of the Communists and Masons with the Church beginning with Angelo Roncalli and Giovanni Montini's own participation in both Fɾҽҽmαsσɳɾყ and Communist circles when both were nuncios. That very same humanism, condemned by previous reliable Popes from Pope Paul IV through Pope Pius XII, was exactly the agenda fostered by the conciliar popes John XXIII and Paul VI, not to mention the Communist's man in Poland - none other than Karol Wojtyla himself, an avowed hater of the nαzιs but a sympathizer to the Soviets because of their influence in his native Poland which enabled him to rise in the ranks while the Cardinal Primate of Poland Cardinal Stefan Wyszinski was limited by the Red forces because of his staunch opposition to the devastating consequences of the hammer and sickle. That is why the Archbishop realized the time of Epikeia mandated that he continue the succession of true apostles after he discovered Paul VI had changed the rite of ordination and consecration of bishops, thus making those invalid as another honoree this year Father Anthony Cekada so brilliantly laid out and docuмented in his work "Absolutely Null and Utterly Void" on the 1968 Rite of Episcopal Consecration which, in fact, lays bare the truth that the current conciliar "pope" isn't even an authentic bishop.
In 1960 the French Archbishop Jean-Baptiste Urrutia, who had been the Archbishop of Hue since 1948, submitted his resignation. John XXIII, who had come up through the ranks of the Apostolic nuncios and was virtually clueless about the Orient, chose the most available - Bishop Pierre Martin. His Excellency tells of this in a visit to the Holy See as dean when he brought with him ten of his bishops and Roncalli bluntly asked, "What is this 'Vietnam'?" Truly clueless and the Archbishop wrote in The Seraph: "And John XXIII was the Vicar of Him Who declared 2000 years ago: 'I know My sheep and My sheep know Me.' There should be no surprise, then, that Paul VI had bad feelings toward my family, and especially towards myself going to the extent of even imposing my resignation as archbishop before the fixed age for the age for retirement of bishops. In my stead, he named one of his favorites imbued with the political philosophy of 'opening to the East.'" This was Archbishop Philippe Nguyen-Kim-Dien whom Archbishop Thuc had consecrated as Bishop of Can-Tho hours after Archbishop Drapier had consecrated Thuc, but didn't have the time or energy to consecrate the bishops and so left that up to Thuc. So much for dedication on Drapier's part. It was a known fact that Dien was a saboteur of all Thuc undertook as well as being a sympathizer to the Communists. Paul VI knew this very fact. In fact, the logs say Archbishop Thuc was Archbishop of Hué from 1960 to 1968 when he was forced to resign by Paul VI. The latter inserted Dien on September 30, 1964 as the Coadjutor Archbishop of Hué. Dien was Paul VI's spy for the Reds in accordance with the agonizing aggiornamento of the Pact of Metz, an abominable accord Montini himself was part of in August 1962 with the Modernist and Communist sympathizer Cardinal Tisserant signing over the patrimony of the Church and betraying the Fatima message from Heaven to the Soviets, represented by Nikodim, Metropolitan of the KGB-run Russian Orthodox. This betrayal of Holy Mother Church to the Kremlin was held in the house of the Bishop of Metz Bishop John Schmitt and resulted in millions being martyred for the Faith behind the Iron Curtain including Vietnam. For representation at the Second Vatican Council, Roncalli's blind openness was one-sided in the fact that the conciliar church gave away the store and the Communists gladly took the dupe for all they could. This very same collusion is what betrayed Archbishop Thuc in the most bitterest of ways.
His older brother Ngo-dinh-Khoi had already been martyred - buried alive because he refused to cooperate with the first Communist government of Vietnam. Such treatment was typical of the true Ostpolitik of the Communists. His other three brothers Ngo-dinh-Can, and Ngo-dinh-Nhu and Ngo-dinh-Diem were all devout Catholics. While Thuc was ascending in ecclesial ranks, Diem was ascending in government ranks. When the king was deposed, Diem was elected by the people as the President of South Vietnam - the Father of the Republic of Vietnam. He, like his brother Thuc had begun in the seminary as well but he could not stomach fish and thus was told he had to leave the novitiate for the allergy would effect his ministry. Despite the propaganda from Masonic-Zionist news sources in the west, Diem was loved by the people and Vietnam flourished under the same system spoke of earlier in cooperating with the villagers. As His Excellency confirmed, when funds to build a seminary or a college were not readily available, thanks to niggardly greed by the Apostolic Vicar of Saigon Bishop Dumortier who, truth be told, did not play fair, giving Thuc only that which Dumortier did not want - the dregs that is. Despite these obstacles, the Holy See in the mid 50's asked nigh unto the impossible: build a university for his Vicariate. Thuc entrusted this mission to Our Lord and His Blessed Mother and through providence founded the University of Dalat on a high plateau where the weather was perpetually spring-like and there were abundant water sources, streams and flat property high above the humid forests. Pine trees could indeed be found here, something unique for this climate.
In time he had masterminded a magnificent college using ingenuity and contacts. Throughout his life no one could ever accuse His Excellency of not being a can-do person. He was most enterprising, which would serve him well when he built a seminary in the center of Saigon on wasteland that became a treasure. Only after it was built did Dumortier want something he had given away and wanted nothing to do with it originally. The matter, which was part and parcel of the ecclesiastical law and tradition in the missions in conjunction with the wishes of the Sacred Congregation for the Propagation of the Faith in stating that when an indigenous bishop was appointed the missionary bishop would turn over to him those facilities that were already well-developed. Dumortier thought differently and gave Thuc the dregs of what he had. Thuc took the abuse until Dumortier demanded too much. Then it went all the way to Rome where Thuc was exonerated and this infuriated Dumortier all the more, for he was French and Thuc was Vietnamese. On Dumortier's part this victory by Thuc in the Sacred Rota caused bad feelings that not only found their way back to Rome with rumors and lies, but filtered down to those coming up. Despite these hardships, jealousies, and thievery against Bishop Thuc, he still treated all as friends. This, in a nutshell, also could attribute to why he was used by several - both in his pre-Vatican II days and his post-Vatican II days. He trusted people to be honest.
It was the priests and the parishioners who endeared themselves to their shepherd Bishop Thuc, providing him with an old Citroen when they saw the prehistoric bike he had been given would not do. In the mold of the Cure of Ars Saint John Marie Vianney, Bishop Thuc made sure his priests strove for holiness. He had requested an additional priest from Dumortier and the latter sent him a sɛҳuąƖ predator. Yes, even back then the modernists had infiltrated and were harboring these ne'r-do-wells who so scandalize souls. Thuc refused him and sent him back. He, unlike all Modernist bishops today, would not put up with a priest who caused scandal, let alone ravaged parishioners. As the Archbishop wrote in his autobiography, it didn't mean his priests were saints - far from it, but he handled any discrepancies discreetly and mandating monthly retreats for his priests from 7 a.m. to noon helped him keep them on the straight and narrow. It was a wise and prudent practice he continued as Archbishop of Hué. He said Holy Mass every morning and then walked to Phu-Cam where he brought daily Holy Communion to his dear aging mother. His many acts of charity will someday become legend as his story is told to more, and many more details are revealed of his heroic charity to family, friend and foe.
And speaking of foe, they were forming, both within the Vatican after the passing of Pius XII and from the north with the infiltration of the Communists - the Vietcong. Here also the politics intensified for already John XXIII was sensitive to the Communists and this showed in new Rome's fears that Diem was too much of an anti-Communist. Because of Ostpolitik other religious orders were on the alert to stay clear of Archbishop Thuc for his brother was the President of South Vietnam. Those in the curia transferred these fears and prejudices to Giovanni Montini in the Summer of 1963. Rather than Paul VI meeting or hearing Archbishop Thuc. he chose to get into bed with the avowed Freemason Henry Cabot Lodge the Ambassador who had replaced the pro-Diem Ambassador Fritz Nolting. What basically it was here was a collusion of Freemason, Modernist and Communists collaborating for goals that contradicted the Social Reign of Christ. Ever since then the humanistic agenda has been the main initiative of the conciliar church in the same manner Benedict XVI today calls for peace in syncretic terms that deny the dogma of the Faith.
Despite any shortcomings Diem may have had, he was always there to assist his brother for, his Catholic upbringing placed in perspective the preservation and propagation of the Faith as top priority. Needless to say this was something that did not play well with the Communists or Western Freemason-Zionist press and political machine that was formulating a war to cover both a burgeoning raw opium drug cartel that would play a bitter part in the dumbing and numbing down of America, and the opportunity to capitalize on the spoils of war for the Korean War had fizzled out in 1954 and the U.S. needed to establish itself in the far east as they rebuilt Japan. Because of the fear of China growing stronger and the misconception that democracy has all the answers, they had chosen Vietnam when the French cowardly retreated, washing their hands of the whole mess. Diem was the most stable and, with the recommendation of Cardinal Francis Spellman, President Dwight D. Eisenhower and the American coalition backed him against Bao-Dai as long as it served their interests. To this day the American mindset does not understand the Oriental mentality and that is where, time and again, the occidental runs into trouble. Thanks to the revolution in Rome and then in the west with mores and morals, the "me" generation surfaced in the 60's. Many say the end of "Camelot" came with the death of John Fitzgerald Kennedy, but he was no King Arthur, more in the line of the Lothario Sir Lancelot or worse, quite possibly a Mordred. No, in reality the real end of "Camelot", though long decaying, occurred five years earlier with the death of Pius XII on October 9, 1958.
It was not Camelot that Diem was trying to maintain, but the way of life for all Vietnamese. Among one million fleeing from the Communists in the North, over one-hundred-thousand Roman Catholic Vietnamese were included and helped establish a Catholic refuge in Annam and further south. In the exodus from the north came many Buddhists as well for the majority of the citizenry were Buddhist and at times Diem walked a fine line in pleasing all. But he was not a syncretist, and he made no bones of his Catholicity. The precedent had already been set on June 5, 1963 when an impromptu celebration was held for the returning Archbishop Thuc from Rome for the summer after a Corpus Christi Procession with His Excellency officiating. Considering that John XXIII had just died two days earlier, the Vietnamese Catholics were in mourning, and yet needed to express their emotions. Catholic flags were everywhere and His Excellency was a bit embarrassed by it all in this time of interregnum, but acquiesced to the adulation by the people, believing it would unify the Vietnamese. However, previously, fearing a religious war, it was Thuc himself who had persuaded the local officials to forbid the display of Buddhist flags during Buddhist holidays. One of the main reasons for this edict was that some were using the flags as clothes and attending Mass in these makeshift Buddhist flags. The Archbishop in his autobiography told of the lack of clothing and that was one reason some parishioners did not attend Mass. Ingenuity won out for they had used the flags of France for clothes; the boys wearing the red as shorts, the girls the blue as a dress and the white used for veils and other clothing. When necessary the latter were dyed in black. Some adopted the same concept with the Buddhist flag, but it was obvious and, to His Excellency, it was a sacrilege to wear a pagan symbol in the presence of the King of kings. Thus, the most expedient way to make sure there was not a plethora of Buddhist flags to confiscate for clothing, was not to display them. The edict passed and few thought much about it until the Catholic flags, were hoisted to celebrate Thuc's return and give tribute to John XXIII for few among them knew of the betrayal Roncalli had wrought. The celebration in the streets of South Vietnam would be short-lived.
Prisoner of War
Unfortunately this outwardly enthusiastic Catholic spontaneity would backfire for the Diem regime because of Communist infiltration within Buddhist ranks. The Vietcong of Ho Chi Minh knew Diem's defense of the True Faith and sought to paint him into a corner from which he could not escape. Minh had already eliminated the Ngo brother Khoi. The Reds planned the opportunity for a Buddhist holiday and when no Buddhist flags could be flown, a few doused themselves in gasoline, ala ѕυιcιdє bombers today. Rather than be perceived as the nut-jobs they were, the western press saw them as victims and Diem's influence began to crumble. Oh, the power of the press - the Masonic-Zionist fourth estate. American interests, two-faced as always, plotted behind Diem's back for a coup by his own generals in the ARVN. Picture Judas (Henry Cabot Lodge) going to the Sanhedrin (mutinous generals behind Diem's back) trying to pin down the exact time of the coup when Diem would be captured. In all fairness, JFK had instructed Lodge that Diem and his family should not be harmed but flown out of the country, but this was not the intent of the Vietnamese Sanhedrin nor the CIA and the head of operations at the time Lou Conein, an avowed anti-Catholic. This was carried out despite the cautious objections of CIA senior officers Sherman Kent, William Colby, Far East Division Chief, Huntington Sheldon, R. Jack Smith, and DCI John McCone. They were gravely concerned over the repercussions and the instability that would occur. Wise advice that was not followed. And one wonders today why no one in the CIA or FBI know what the right hand is doing to the left and vice versa? Iraq is proof of the CIA's incompetency. The coup in Saigon is proof of their maliciousness. The picture above left was taken five days before Diem's death on the celebration of the Anniversary of the Republic of Vietnam as the Freemason Lodge smiles sinisterly, knowing Diem's days were numbered. The generals paid in blood money by the CIA were, left to right in the foreground above General Duong Van Minh who commandeered the coup d'tat and took over afterwards, and who then betrayed his own men standing next to him in the picture: General Le Van Kim (center) and General Tran Van Don (far right). The murders were ordered by General Mai Huu Xuan. Thus, they chose the day of the dead - early on November 2 to corner Diem and his brother Nhu who, seeing the handwriting on the wall, had been alerted at the last moment of the coup and escaped to the sanctuary of St. Francis Xavier Catholic church in Cholon City where they made their peace with God. Assured by a prominent parishioner, a Chinese businessman, that he could get them out of the country, he called for a limo to escort them to the airport. Instead, as Griff Ruby so magnificently detailed in his Eighth Chapter of his excellent book The Resurrection of the Roman Catholic Church, a military van pulled up and whisked the two brothers away. Griff confirms what the declassified formerly top-secret Pentagon Papers have also verified that one of Diem's enemies Captain Nhung ordered the van to stop by a railroad trestle and while the train rumbled by, Diem and Nhu were shot to death. Shortly thereafter their other brother Can was promised safe passage out of the country if he gave himself up. He too was betrayed and died in front of a firing squad with a Rosary in his hands and instructing the riflers to "aim high" pointing to his heart. With the Ngo-dinh-Diem regime overthrown, America would rue the day for three weeks later Kennedy would also be dead in Dallas. What America had allowed and encouraged was akin to what happened in Cuba. They got rid of Baptista only to get a Castro. Hardly progress, especially in lieu of the fact that Lyndon Baines Johnson - the perfect seedy counterpart to Giovanni Montini in possessing the lack of integrity and trust - would lead the U.S. into a bloody and, as we can see now, senseless war which America, in effect when the results were finally tallied, lost at the cost of over 60,000 American lives and which, ten years later in 1974 would sell out the Vietnamese to Communism in - where else - Paris where President Richard Nixon and Henry Kissinger, pummeled by dissension, caved. Both America and the Modernists in the Church sold the people out. Ah, yes, all hail aggiornamento and democracy!
Meanwhile in Rome, Archbishop Thuc was still attending the Second Vatican Council, which at the time undoubtedly saved his life. Yet when he discovered what had happened and how he was shunted by those who, you would think, would offer condolences, he realized he was a man without a country. So also was the outspoken Madame Nhu, widow of Ngo-dinh-Nhu. She had been at the forefront of a morality movement in defending and promoting the Catholic culture which many equated to what the Trung sisters - Trung-trac and Trung-schi had inspired in Vietnamese history when they spurred the Vietnamese to resist the Han Dynasty of China from invading Vietnam nearly 2000 years ago. Madame Nhu had done much to foster Catholic Action as the wife of Thuc's brother who was head of Can Lao - the Secret Police and Political Movements. She had worked to outlaw all abortion, contraceptives, and public occasions that would lead to temptation such as the dance halls, animal fighting, beauty pageants, etc. More importantly, and one reason she was a target of character assassination was because she had succeeded in closing down houses of prostitution and the opium dens. Less than a month prior she had publicly stated what we know today: "I don't know why Americans dislike us. Is it because the world is under a spell called liberalism? Your own public, here in America, is not as anti-Communistic as our is in Vietnam." Just as the Zionist-Masonic press had done to another Catholic a decade earlier - Senator Joseph McCarthy when he warned against Communism, they downplayed the red threat and sought to deride and vilify Madame Nhu as the "Dragon Lady." One thing is certain: she was not afraid to speak her mind. After the assassination of her husband and brother-in-law she flew to Rome from Los Angeles where she had been during a public relations tour with the real intent to expose - in a cross country tour - the atrocities Kennedy had been allowing in Vietnam but the U.S. countered with the coup. Upon hearing of the death of her beloved, she stated to the press "Whoever has the Americans as allies does not need enemies." As we can see since then she was right on, including her prediction that things would only grow bleaker in Vietnam and the United States' troubles were just beginning in the Far East. In later years she would echo the futility of the madness of the Modernists when she said, "If one has no courage to denounce, if one bows to madness and stupidity, how can one ever hope to cope with the other wrongs of humanity exploited in the same fashion by Communists?" Evidently she was speaking of both politics and religion. Clueless ones would ask if she had ever heard of "dialog" for that seems to be the answer to the continued debasement of society today and the abandonment of the Social Reign of Jesus Christ, King of all nations. Immediately following the coup, Madame Nhu and her daughter immediately flew to Rome to be with her brother-in-law Archbishop Thuc in attendance at the Council, and where his youngest brother Ngo-din-Luyen, then serving as the Vietnamese diplomat to England, flew in from London as well. Reunited, Archbishop Thuc tried to reassure the remains of his family that things would be okay, but he knew.
Not only the loss of most of his family, but the loss of the sensus Catholicus at the council bothered him greatly. It is interesting to note that at the very time he learned of the fate of his brothers, he was involved in the Conciliar schema of the Blessed Mother's role in the Church as Mother of the Church. This title and honor barely passed with the progressivists losing out by only 40 votes 1114 placet (it pleases) to 1074 against non placet. Intuitively, his heart so humanly aching, Archbishop Thuc could see the handwriting on the conciliar wall. Even our Blessed Mother was not immune from the deconstruction of her divine Son's Church. It was nigh unto spiritual heartbreak as well.
Regarding Thuc's participation, it should be noted here in defense of His Excellency the following. During the earlier part of the Council when Roncalli was still alive ideas had been invited and he had offered some wild ones that to the occidental mind might seem bizarre, but considering it was part of the flow and everyone was offering their two-cents worth, he rationalized that his oriental ideas were something he could suggest as a voice when asked, and the fact that after the council he never broached the subject again, his radical ideas spoken of at the council can be placed in the context of the time. Is there any out there who have said things at some time in their life that, in retrospect, they would take back had they thought more on it? We can imagine him being there and trying to compensate taking all this time away from his flock in Hué. How could he justify that to his people. Therefore he probably felt he should speak up. Another interesting point is that he was an oriental in an occidental world. Confusion and coercion reigned supreme. Add to that fact that few knew Latin, which left many voting on things they really had no idea about and thought of it as more of a game of darts. With such cavalier attitude the conciliar church forged its beginnings, for to these shapers of history nothing was sacred and the Progressivists ruled, headed by Cardinals Suenens and Marty, aided by the Hegelian mindset of men like Teilhard de Chardin, Henri de Lubac, Karl Rahner, Eduard Schillebeeckx, Hans Kung, Yves Congar, and a young progressivist named Joseph Ratzinger.
Thuc felt the betrayal further when he was not only not allowed by Montini to return to his beloved See of Hué, but the man who had sought to undermine him throughout his bishopric in Hué - Bishop Philippe Nguyen-Kim-Dien was named the coadjutor Archbishop of Hué in 1964. Once the Council concluded, Thuc was a man without a country. Left to fend on his own by Montini, he took up residence with the pastor of a church in Luxemburg. Jealousies soon ensued when the pastor realized Thuc was more popular in the confessional and when the Archbishop was sought out during Mass by a penitent to hear her confession, the closest confessional was the pastor's. Thuc, not thinking of protocol but only on absolving a penitent, heard the woman's confession. Afterwards the pastor railed at His Excellency for daring to use the pastor's confessional. Talk about petty. It got worse when on a scorching day in the summer, the Archbishop returned from the convent of the Sisters to take a much needed shower and the pastor would not let him. That was the last straw for the mild-mannered Vietnamese prelate. Such was the treatment Thuc would receive in the west.
Nevertheless, he was offered refuge with the Cistercian monks at the Abbey of Casamari, founded by the holy Saint Bernard of Clairvaux and where, in the late 1960's there was plenty of room since vocations were so few. No wonder! Vatican II had taken care of that. He became the monks favorite confessor as well as popular with the 5,000 souls in the parish attached to the Abbey. He remained there 15 months and things went well until the Abbot had been removed because of a controversial nude painting in the monastery that Thuc was afraid would be associated with him because his name was noted near the painting. Thus in strictest confidence he had written to the Abbot of the Order for fear of scandal and asking that his name be removed or the painting taken down. He was going through all the proper channels and yet, he was sabotaged by the very ones he was appealing to. Rather than observing this confidence, as the conciliar church since has proven they cannot tell the truth, they betrayed Thuc's very confidence and Thuc became unfairly labeled a constant "trouble-maker" in all echelons of the Vatican.
Becoming persona non grata in the Abbey, and in his own country when Dien was named permanent Archbishop of Hué and Thuc was refused a visa to return, engineered by Montini himself, is there any doubt Thuc felt betrayed? Granted nothing but the useless title of the Titular Bishop of Bulla Regia, wherever that is, he felt the sting all the more when there was a great celebration at the University he founded at Dalat and not one mention of his name. As the Archbishop wrote: "The name of the founder of the university was never mentioned, not even once, because his name is displeasing to the present occupants of the Vatican. All is well that ends well. I established the university in obedience to the Vatican of other days. God had helped me. To Him all honor and all glory forever and ever. Amen." At least the people had gathered Diem and Can's bloody bodies and gave them a proper Catholic burial with a special monument built where they are honored to this day as not the corrupt regime, but one that history - true history, not revisionist history, has exonerated. So also their brother Ngo-dinh-Thuc should be totally exonerated and elevated to the true position he rightly deserves in the history of the Restoration of Holy Mother Church and the annals of Vietnamese history.
But he would never return to his homeland. Left to fend for his own in Italy, Archbishop Thuc sought out the Bishop of Casamari for a place to offer his services and receive housing. Rather than taking him into the Bishop's home, he was pawned off to a poor parish on the hill with few parishioners to stay there for even the pastor didn't live by the church. While the pastor lived well, Thuc was forced to see to his own needs. Here was a noted prelate under a simple country priest. Talk about the humility of Vianney. Yet Thuc accepted this cross and turned it into triumph by gaining the reputation of always being available for confession and the greatest comfort to the sick and the agricultural families of the area. He was a true shepherd even when his flock had been taken away. It was in this church in Arpino in central Italy where the Christmas creche, something first fashioned by St. Francis of Assisi but evidently never reaching Arpino - finally was introduced for the Christmas vigil of 1975. While he was wowing the children with the beautiful figurines of the Christmas story, a knock came on the door.
It was a knock that would forever taint the reputation of this venerable Vietnamese Archbishop. However, in retrospect, one has to look at it all in perspective. The one sent was from Econe - one Father Revaz, who had taught Canon Law at the Society of St. Pius X seminary under Archbishop Marcel Lefebvre. In the same vein as the Life cereal ad conveyed in 1971, when the kids in the commercial gave the bowl of cereal to "Mikey" because "Mikey hates everything" but then finishing the bowl they all exclaimed, "Mikey likes it!", so also Lefebvre pawned off the consecrations on Thuc via his former Canon Revaz in Pilate-like fashion. If not, he would have warned Thuc not to do the consecrations. But Thuc was hit with the authority of Revaz coming from Lefebvre, whom the Archbishop had known from Econe, on Christmas Eve with the message from Revaz: "Excellency, the Holy Virgin sends me to bring you immediately to the heart of Spain to render her a service. My car is waiting at the door of the rectory and we will leave right away in order to be there on Christmas Day." What could His Excellency do? He could have said no and returned to the children, but the very fact it came from Revaz, recommended by Lefebvre, and Our Lady was invoked as the one requesting his presence, he responded: "If this is a service demanded by the Holy Virgin, I am ready to follow you to the ends of the earth." Excusing himself, he left for that fated trip to the region of Palmar de Troya in Spain.
In this village just outside of Seville, the visionary of purported apparitions of the Blessed Mother, Clemente Dominguez y Gomez had supposedly received messages that Our Lady was appearing and wanted more priests ordained. Why Thuc was selected is probably a series of subtraction. Lefebvre wouldn't do it, so Thuc was next. Some, who are not favorable to the "una cuм Wojtyla" and now "una cuм Benedictis", wonder why Lefebvre did not warn Thuc. They ask if it was so that Thuc might serve as a possible "guinea pig" or "sacrificial lamb," so to speak, to see how Modern Rome would respond and give Lefebvre an inkling how far he could go in the future regarding ordinations and consecrations. The reason for this line of thought is the fact Lefebvre did not warn Thuc beforehand of Palmar de Troya even though he knew that his former "employee" - the Canon of St. Maurice - had joined the Palmar de Troya group, and the founder of the SSPX was apprehensive of the apparitions. That is one reason some think Thuc was set up. Griff Ruby provides another possible scenario, "One thing that is known about Father Revas is that though he had been a professor at Econe, by the time Palmar de Troya was starting up he had already left Econe (perhaps rather amicably, in view of his subsequent ability to approach Archbishop Lefebvre) and became a formal member of the Palmar de Troya sect. There is no evidence that Lefebvre wanted to set Thuc up, but rather something more of a 'brush-off' to make Father Revas go away by giving him a name and an address which Lefebvre hoped would be for Revas a dead end. ('Let Thuc answer these idiots; he's got the time and the patience.') It was Father Revas who pretended to Thuc on his own initiative any authorization from Lefebvre which he simply did not have."
What is a fact is that Thuc, to this point, had not been that visible despite his fame with his brother Diem, whereas Lefebvre had been highly visible to all as "one of the few bishops holding out against the changes." Thuc's lack of knowledge of these apparitions, his simple faith in the possibility it was truly Mary who was appearing, and the fact he was deceived by those seeking his help provides evident proof that Thuc cannot be blamed for these ordinations for the Carmelite Order of the Holy Face and the subsequent consecrations which they sweet-talked him into a few weeks later on January 11, 1976 when he consecrated Clemente Dominguez y Gomez as well as Manuel Alonso Corral, Camilo Estevez, Michael Donnelly, and Francis Sandler O.S.B. (Francis Fox). Little did he realize he had been set up. Yet he knew he would be in trouble with Paul VI who he still acknowledged at the time, only sensing that Paul VI had sold him and his brother and the rest of his family out as noted how Montini tried to buy the Archbishop's silence in 1970 as told to Father Michael Louis Guerard des Lauriers and docuмented in the Appendix of his In Memoriam for the Archbishop published in the August 1, 2002 issue of "Catholic." Sure enough, the Vatican heard about the consecration and by July of 1976 he was formally excommunicated. Talk about the pot calling the kettle black. Nevertheless, Thuc, the obedient shepherd repented when he realized he had been duped. Thus he was reinstalled on September 17, 1976. He returned to Arpino until he was invited to take up residence in Toulon, France by a Vietnamese family. Feeling homesick and not being able to return to his beloved homeland, this was the next best thing and he took up the offer.
He publicly disavowed the consecrations of those at Palmar de Troya when Dominguez proclaimed himself Pope Gregory XVI on the death of Paul VI in 1978. But as the years went on his resentment grew for the Modernists who did all they could to cover up truth whether it was doctrine or what had happened to his brothers and why he could not return to his beloved Hue, and that three million Vietnamese had fled his beloved land for America, with hundreds of thousands perishing in the South China Sea in what would be called the "exodus of the 'boat people'." Hung out to dry in Europe, the Archbishop turned all the more to study the changes since Vatican II and realized the conciliar church was not Catholic in any shape or form. It was during this time he reconsecrated several who came to him who had been consecrated in the Old Catholic church but wanted to be part of the Traditional Catholic Movement. Thus he conditionally consecrated men like Claude Nanta de Torrini as well as Roger Kozik and Michel Fernandez, who like Palmar de Troya, had duped him. Would he ever learn?
Advocate of Truth
Remember, he was a trusting soul. By this time he realized he had been used by all who had approached him, and he began saying no to those he now knew were not worthy. It was thus with great discretion that he exercised his apostolic duty for the next three he consecrated - the last ones he would consecrate. Two of those men would go on to serve as the fulcrum for the authentic Apostolic succession in the Traditional Movement today in what is commonly called the "Thuc-line" successors. These consecrations took place in Mary's months of May and October, first on May 7, 1981 when Archbishop Thuc consecrated the very organizer and promoter of the Ottaviani Intervention sought him out: Father Michel Louis Guerard des Lauriers, O.P. Few realize that Cardinal Alfredo Ottaviani only wrote the Introduction and it was des Lauriers who, with a team of Traditional Theologians, composed the bulk of the report. Fr. des Lauriers had realized as the years went by that he could no longer abide by the newChurch and its abominable changes. He understood only too well the prophesy of Pope Leo XIII's motu proprio that "the pastor will be struck, the sheep scattered." The "mystery of iniquity" spoken of by Saint Paul in 2 Thessalonians 2: 7 had indeed been made manifest. This highly-regarded Dominican was no slouch for he had taught at the Pontifical University and had been one of Pius XII's confessors. He was a renowned theologian of the Church and a devote teacher of all the Truths and Traditions of Holy Mother Church. His dissatisfaction with the conciliarists led to his teaching at Econe until he had to resign there as well because of the vacillating of Archbishop Lefebvre and the nasty games Montini and then Karol Wojtyla were playing. He realized a true Pope could not teach error and these men had, heresies in all their nuances. Thus he realized before God that the chair was vacant. Realizing also the invalidity of Paul VI's new rite of ordination and consecration, he saw the necessity for the true succession of bishops and turned to Archbishop Thuc as a valid successor to keep the true line going. Because of his credentials, Thuc knew he was the ideal candidate and thus on May 7, 1981 the Archbishop happily consecrated Bishop des Lauriers. It was also a cleansing, if you will, by His Excellency to rid from his system the one time he had ever participated in the Novus Ordo which he did on Holy Thursday in 1981 at the bequest of the Bishop of Toulon. Needless to say, it was the only time he had and never again. He felt dirty, violated, and begged forgiveness from his Lord and Savior.
One thing to note here, and it has been docuмented several times as to the authenticity of des Lauriers' consecration as well as the next two, is a fact totally separate from the consecrations but speaks volumes as to not only the validity of, but recognition of the Church's stance of sedevacantism. If the former confessor of Pope Pius XII, one who was a renowned theologian, and as noted, the most brilliant of those who presented the infrangible truths to Paul VI with the Ottaviani Intervention, believed the chair was vacant for the conciliar popes had abdicated by their public heresy of deviating from the Faith, how can Traditional apologists, so blinded by the evidence that the conciliar popes are not Catholic, justify that it was not heresy then and even more blatant heresy today - heresy that has continued unabated and grown much worse? Never mind that it is accepted today as normal by the general populace who have been dumbed down. Saint Augustine said it so clearly: "Right is right even if no one is doing it, and wrong is wrong even if everyone is doing it."
Later in 1981, while in Munich, Germany Archbishop Thuc was contacted by two priests of Trento formed by Father Moises Carmona, Joaquin Saenz Arriaga and Adolfo Zamora in Mexico who realized the necessity to pass on the Truths and Traditions of the Faith meant more priests were needed and that entailed authentic, valid, uncompromising Catholic Bishops. Fathers Carmona and Zamora traveled to Munich, where Bishop Carmona docuмents himself the following:
On October 17, Father Zamora and I were consecrated by Archbishop Thuc in a virtual catacomb, with only two distinguished doctors as witnesses. Both of us were conscious of the furious storms of protest that would come, but the words of our Divine Master encouraged us: 'You shall weep and lament, but the world shall rejoice; and you shall be sorrowful, but your sorrow shall be turned into joy' (St. John, 16: 20).
On our return to Mexico, the attacks began. Some said, without any foundation, that our consecrations were invalid because we were consecrated with the new rite; others, more serious, said that, based on Canons 953 and 2370, the consecrations were valid but illicit, and that consequently we were suspended. [Ed. note: It has been docuмented that Archbishop Thuc used the traditional rite of episcopal consecration - not the new rite - when he consecrated Bishops Carmona and Zamora.]
As can be seen, our detractors were ignoring the axiom Qui cuм regula ambulat, tuto ambulat - "He who walks with the rule, walks safely." They should remember, if they had forgotten, that Pope Gregory IX left eleven rules and Boniface VIII eighty-eight for the true interpretation of the law. These rules, according to Canon 20, can supply the defect of the rule in a particular case, as in the case we presently find ourselves. Consequently, the fourth rule of Gregory IX expressly states: Propter necessitatem, illicitum efficitur licitum - "Necessity makes licit what is illicit."
The necessity of having Catholic bishops and priests and the lack of true sacraments can easily be seen; therefore, we were validly and licitly consecrated.
Rule 88 of Boniface VIII also expressly states Certum est quod is committit in legem qui legem verbum complectens contra legis nititur - "It is certain that one sins against the rule who adheres to the letter and leaves aside the spirit." Therefore, it is unjust to impute to the legislator a desire to greatly harm the Church during a vacancy of the Holy See by forbidding the ordination of bishops and priests and the administering of the sacraments to the faithful who ask for them.
Therefore, in accepting episcopal consecration from Archbishop Thuc, we have relied on these rules, conscious and certain that, given the circuмstances in which we live, the consecrations are both valid and licit. We are also conscious and certain that we would have sinned, if by relying on the letter [of the law] we had rejected the consecrations, there being only one Catholic bishop who can now be found to transmit the episcopal succession.
The two witnesses to these consecrations were Dr. Kurt Hiller and Dr. Eberhard Heller have both testified under oath that His Excellency not only used the Traditional Rite, but that he was of sound mind and body for there were many who sought to slander Archbishop Thuc that he "wasn't in his right mind" that "Thuc was a kook" and other libelous accusations. A transcript of his own handwriting of the authenticity of these consecrations are provided at Transcript of Thuc Episcopal Consecration of Bishops Carmona and Zamora. Suffice it to say that Bishop des Laurier, Bishop Louis Vezelis, OFM, and several traditional priests have verified as well that the Archbishop was quite aware and any question as to insinuations that he was not in control of his mental faculties are unfounded or that he ever used the new rite of ordination or consecration. This author, from reading Thuc's words in his autobiography written in The Seraph in 1982 and 1983 while he was guest of Bishop Vezelis and the Franciscan Friars in Rochester, can attest to his lucidity. Those were, quite possibly, the best days of His Excellency's life since the time he left his beloved homeland and flock. At least in Rochester he was respected as a bishop and not as a hired hand or a lesser person because he was an oriental. The picture here shows from right to left Bishop Vezelis and Archbishop Thuc. It was supposedly taken by a "Bishop" Jacobus Maria DeJesus, CMF. DD and posted on the Shrine of Saint Jude site in a publication called "Catholic" (volume 7, Issue 8, August 1, 2002). We must point out here in fairness to Father Louis Campbell and the parishioners of the Traditional Shrine of St. Jude in Stafford, Texas that they have no association with this site of the same name. In fact, when this editor contacted Jacobus a year ago, no answers were forthcoming as to his consecration and he was totally mum on anything regarding himself. Since no docuмentation can be produced as to a valid consecration or even ordination, we have placed his title in quotes for there is no record whatsoever that Archbishop Thuc or any valid bishop consecrated him. We have since learned that his validation is questionable at best so we include this disclaimer. We have employed the photo merely to provide pictures of the other bishops in attendance and if anyone can identify the other four at the table, we would be most grateful.
It is important to note that many have come out of the woodwork "claiming" to have been consecrated by Archbishop Thuc or his successors, but unless they can show absolute proof as was provided for Bishops des Lauriers, Carmona and Zamora, be highly skeptical.
However, attesting to the validity of the Thuc consecrations in great detail has been one Bishop des Lauriers who wrote a magnificent eulogy which addressed all the problems and solutions with In Memoriam Monsigneur Peter Martin Ngo-dinh-Thuc. We linked the preceding questionable site because we could find it nowhere else and, in journalistic integrity, must provide the link, but, again, in no way endorse the site. We do however endorse the following links for we are indebted to Griff Ruby for his insight and research on Archbishop Thuc in his book The Resurrection of The Roman Catholic Church and to the CMRI for docuмents by Bishop Carmona and the Archbishop's statement.Bishop Daniel Dolan, consecrated by the Carmona-consecrated Bishop Mark Pivarunas provided an excellent thesis with his A Brief Defense, as well as Father Martin Stepanich's docuмentation at Thuc Issue No Longer Controversial and Father Anthony Cekada's extensive research on The Validity of the Thuc Consecrations as well as his many other articles at
www.traditionalmass.org. In short there is enough evidence put forward to lay to rest, once and for all, any doubts as to the validity of Archbishop Thuc's consecrations and subsequent Episcopal Consecrations of those he consecrated in continuing the succession of the Apostles. Father Oswald Baker, enshrined last year in the Tower of Trent Hall of Honor, also believed strongly in Archbishop Thuc's dedication and necessity of continuing the apostolic line for the sake of souls, the sake of salvation. There are so many more things we could say but space does not permit. That is why we strongly recommend going to the linked sites if there are still any doubts as to the Archbishop's sincerity, holiness and validity. If one still doesn't believe, then one is not being honest with oneself for the evidence is clearly there. Those who are Thuc-line Bishops in being consecrated by Bishop Carmona and Bishop des Lauriers (for Bishop Zamora did not consecrate anyone) have carried on the Truths and Traditions of Holy Mother Church as Thuc had instructed as Catholic bishops had up until The Great Apostasy. Having personally observed the total Catholicity, sincerity and good will of several independent priests and especially the Congregation of Mary Immaculate Queen - CMRI, this editor can affirm the total Catholicity of these priests and their bishops, the true sacraments and, the fruitfulness of their work as the Gospel from this past Sunday confirms in our Lord's words, truly "By their fruits you shall know them" (St. Matthew 7: 15).
The Archbishop was so convinced of the fallacy of conciliarism that he made a public statement on February 25, 1982 where he declared:
How does the Catholic Church appear today as we look at it? In Rome, John Paul II reigns as “Pope,” surrounded by the body of Cardinals and of many bishops and prelates. Outside of Rome, the Catholic Church seems to
Topic: Thuc: Heel or Hero (Read 16148 times)