Here's a link which explains in great detail why the name Our Lady of Good Success was chosen 30+ years ago in the first book written in English about the apparition https://traditioninaction.org/Questions/B999_M120_OLGS.html (https://traditioninaction.org/Questions/B999_M120_OLGS.html)
Can someone post the article in the link here on this thread, I do not know how to do it.
Our Lady of Good Success or
Our Lady of Buen Suceso?
(https://traditioninaction.org/Questions/Images/B_000_WhatPeopleAreSaying02_Cir_sm.jpg) (https://traditioninaction.org/Questions/B000_WhatPeopleAreCommenting.htm)
In Honor of ‘Maria Santissima del Buen Suceso de la Purificacion’
Our Lady of Good Success aka Our Lady of Buen Suceso aka Mary of Buen Suceso aka Holy Mary of Good Success aka... and on and on...
However, the official title that Our Lady asked for in Quito, Ecuador was:
The title Maria Santissima del Buen Suceso de la Purificacion which was also extended via the "godmother" or "madrina" of the statue, the Marquesa de Solanda to: Maria Santissima del Buen Suceso de la Purificacion y Candelaria which in English translates to: Most Holy Mary of Good Success of the Purification and Candelmas.
Wow, either one of those Spanish titles are a real mouthful, aren't they?!? Those titles are extremely difficult for me – an American – to read, much less pronounce! But there they are!
I imagine many devotees of Our Lady of Good Success are now more confused than ever! What is the correct title to call this beautiful Lady in Quito that came to Mother Mariana de Jesus Torres in the 1500-1600's to warn us about our times? You could say that they ALL are correct in one way or the other, but for us, Americans, must we say the complete official Spanish title, or a combination of sorts, or what?
(https://traditioninaction.org/Questions/Images/B_999_M120_OL-1.jpg) (https://traditioninaction.org/tiabk003.htm)
Well, in order to answer this question, I thought I would share a little 20th century history of how the title Maria Santissima del Buen Suceso de la Purificacion came to be known as Our Lady of Good Success. And rest assured, Our Lady has well-accepted her title as Good Success for many, many years now! I will start with the most recent and how I discovered this historical data and go backwards... as I learned it.
In 1998 or 1999, when I read for the first time about Our Lady of Good Success, I was first taken by her face – that image that is on the front of the book by Dr. Marian Horvat titled Prophecies for Our Times (https://traditioninaction.org/booksOLGS.htm#olgs). Reading the title of her name of Our Lady of Good Success, well, it sounded so good to my ear and expressed feelings of hope, inspiring me to know more about this Lady who I knew nothing about!
My first thought was what a sweet, innocent, child-like, yet motherly, face it was!!! I had no idea what the story was behind that photo – that miraculous image of the countenance of Our Lady!
Thus, upon reading the story – her prophecies and how they related to the era in which we lived, I was so excited that I wanted to spread this devotion! But, I thought I needed to know more... I scoured the internet looking for any other book that had been printed in English on the subject.
There was nothing except for an obscure green book titled: A Spanish Mystic in Quito: Sor Mariana de Jesus Torres by Msgr. Luis E. Cadena y Almeida, written in 1987 in English. The publishing date was marked as 1990 by "The Foundation for A Christian Civilization." It is in this book that one can also read that back in 1987, Nuestra Senora del Buen Suceso was translated as Our Lady of Good Success.
(https://traditioninaction.org/Questions/Images/B_999_M120_Cad.jpg)Msgr. Luis Cadena y Almeida
This is fairly significant as this author, Msgr. Cadena y Almeida, was also the Postulator for the Cause of Mother Mariana de Jesus Torres until his death. He was a very educated priest holding a doctorate in Philosophy, History and Letters. He was the director of the Archiespiscopal Archive of the Curia of Quito. He founded at least six Educational Institutions in Quito. He had also received a number of awards for education etc. (btw he presented all of his awards to Our Lady of Good Success in a solemn ceremony on October 6, 1985).
He bore all the credentials of a learned man – someone who should be put in charge to do the work that he did! In other words, this priest was no slouch! I had truly hoped to meet him, but, unfortunately, he died before I could get to Quito on my next visit!
He, also, wrote several other books on the topic of Mother Mariana and Our Lady of Good Success, but this book was the only one to be translated into English. I think this particular book is an important piece of historical evidence as it proves and verifies that the Buen Suceso was translated, or at least allowed to be translated by the Postulator for the Cause, to Good Success.
(https://traditioninaction.org/Questions/Images/B_999_M120_Pred.png)Text in English approved by Msgr. Cadena y Almeida using the expression Our Lady of Good Success
Additionally, the Official Title of the Blessed Mother appearing to Mother Mariana de Jesus Torres was: Maria Santissima del Buen Suceso de la Purificacion and was translated there as Holy Mary of Good Success of the Purification.
Throughout the book, he often refers to Our Mother as Our Lady of Good Success. I would say that is quite a change from the official title. One wonders why he did such a thing?
Well, the best hypothesis that I could come up with is that as he pondered introducing this approved devotion to the English-speaking people – a devotion that was actually approved – give or take – 400 years ago i.e., in the Spanish Colonial period in Ecuador, he considered that there somehow needed to be an adjustment.
One can imagine this title would need to measure up to other prayers and devotions to Our Lady. For the last 150 - 200 years or so, the Catholic Church had gained a number of approved apparitions from the Blessed Virgin Mary. And guess what? The greater majority of these Madonnas had been titled in their English translation as: Our Lady of ... For example: Our Lady of Fatima, Our Lady of Lourdes, Our Lady of La Salette, Our Lady of the Miraculous Medal, and on and on.
(https://traditioninaction.org/Questions/Images/B_999_M120_Book.jpg) The book by Msgr. Cadena y Almeida from where the texts above were taken
As well, Our Lady of Fatima stated she was Our Lady of the Rosary but we never call her: Our Lady of Fatima of the Rosary and Our Lady of Lourdes stated that she was The Immaculate Conception but we never call her: Our Lady of Lourdes of the Immaculate Conception! It would be too wordy and superfluous! Thus, it would make sense that this postulator, in trying to assimilate this 400 years devotion into 20th century American Catholic Culture, wanted to have the English translation of the name to coincide with the other Marian devotions so as to, in a way, "fit in" or "catch up" with the other approved devotions to Our Lady.
And to me, an average Catholic raised in a solid Catholic Family, it really makes sense. Additionally, I have never seen any combined language in a title to the Blessed Mother such as this Our Lady of Buen Suceso before.
For example: we don't say: Our Lady of El Rosario – we say: Our Lady of the Rosary etc. I know that many people on trying to read or pronounce this "Spanglish" title of Our Lady of Buen Suceso have had a lot of trouble and become confused!!
One can see here that even in the "Last Will and Testament of Mother Mariana," the Postulator for the Cause of Mother Mariana, Msgr. Cadena y Almeida, has Mother Mariana call the Blessed Virgin Mary: Our Lady of Good Success.
At the end of Msgr. Cadena's book on page 157, under "Acknowledgement," Msgr. Cadena wrote:
"After having written this modest book in order to reveal the preferential love of God for the Ecuadorean nation ... a miracle happened ... a generous hand drew it from obscure anonymity and will present it to the immensely noble and benevolent people of the United States of America."
Thus, it cannot be contested that Msgr. Cadena y Almeida made this translation particularly for those of us here in the USA!
Additionally I would like to add that I don't imagine he ever expected us to have to say the official Spanish title nor would he imagine her title here in the USA to be anything but: Our Lady of Good Success.
In fact, the following prayer was composed by Msgr. Cadena dedicated to Mother Mariana de Jesus Torres which is more proof that it was his wish that we would not only call this Virgin of Quito who graced the Monastery of the Immaculate Conception Our Lady of Good Success, but that we should pray to her under this beautiful title as well!
Solemn Pledge to Mariana de Jesus Torres
by Msgr. Luis A. Cadena y Almeida
Blessed be thee, Mariana Francisca de Jesus Torres! Thy warnings of justice have struck our very bones. We acknowledge that we are in kinship with thee for having sown in these Andean Mountain ranges the white and blue lilies of the Immaculate Conception; for having won for us the gift of the Christian Faith and love for Mary; and for having sprinkled in our lives the iridescent gold of hope engendered by the devotion to the Mother of Good Success, the certain anchor of salvation.
By the example of thy life, resplendent with virtues; by the fulfillment of thy prophecies and the Divine message that thy hands placed in our consciences; by all the marvels of sanctity, love and graces worked by God to form thee, educate thee, and perfect thee; and by thy sacrificial and permanent self-surrender for our conversion and salvation; for these and all that we owe thee, we offer to thee our undying gratitude.
And, as a pledge of this, we also offer:
- To be faithful to the devotion and propagation of the cult of Our Lady of Good Success.
- To form a stronghold with our hearts, our minds and all our human and superhuman efforts in order to defend the interests, ideals and purposes inherent to the existence of thy foundation of the Royal Convent of the Immaculate Conception.
- To join prayers and efforts of every kind to achieve from the ecclesiastic authorities the acknowledgement of the sanctity of thy life and thy work so that thou might be crowned with the honor of the altars for the glory of God, the Church and Ecuador and the World.
(N.B.– This prayer was written by Msgr. Dr. Luis E. Cadena y Almeida – Postulator for the Cause of Beatification of the Servant of God Mother Mariana Francisca de Jesus Torres y Berriochoa, Quito, March 1, 1987. This prayer was found in his book, A Spanish Mystic in Quito. This book bears an Imprimatur)
God bless Msgr. Cadena y Almeida for his good work to spread this devotion to the United States of America!!!
Eternal rest grant unto him, O Lord...
Kathy Heckenkamp
The Apostolate of Our Lady of Good Success
1288 Summit Ave Suite 107
Oconomowoc, WI. 53066
phone 262-567-0920
website: www.ourladyofgoodsuccess.com
Posted March 6, 2019
______________________
I'd like to address the second part of your post. Yes, I know that there are issues between TIA and TFP. Do you believe that it is because TFP doesn't like Atila's research into Vatican ll? Or something like that?
It would seem that you believe that the SSPX considers TIA to be an arch enemy because TIA believes that dialogue with NewChurch is not plausible due to Vatican ll. Would that be right? I'm surprised that the SSPX would consider TIA to be such an arch enemy. Is TIA really all that influential? I consider them to be a little group. But maybe they aren't so small.
Meg,
Sorry for the late response.
I'm not positive what Plineo thought of the SSPX?
However, the SSPX took a position against him. It can be found in Dr. White's book the "Mouth of the Dragon".
In it, Dr. White explains how Bp. Castro Mayer distanced himself from TFP because Plineo would not let the priests lead the movement. I bought this explanation for some time, but later came to realize Plineo's insistence on lay run "Catholic Action" was correct.
The examples of how Pope Pius XI was tricked into shutting down Action Francaise in the 1930s is one.
The ʝʊdɛօ-masonics loved this. The pope neutralized his own forces.
But if you look at how the SSPX became hijacked and are now misleading the faithful, Plinoe was right.
The priestly orders operate under obedience and are always conflicted when it comes to action.
The can counsel, guide and assist the laity with the Sacraments, but it is not their position to lead them in the battle.
Here's his bio from TIA:
Biography of Prof. Plinio Corrêa de Oliveira
A Life Dedicated to Combat
Atila Sinke Guimarães
Plinio Corrêa de Oliveira (1908-1995) was born into two traditional Brazilian families, his mother’s family from São Paulo – Ribeiro dos Santos – and his father’s from Pernambuco – Corrêa de Oliveira. The former was known for its social distinction, the latter for its intelligence and oratory skills. Plinio inherited the characteristics of both families.
(https://www.traditioninaction.org/Collection/Images/E001_Legionario.jpg)
When young, Plinio was the leader of the Marian Congregations in Brazil
After being formed in the Jesuit school of São Paulo and receiving a degree in Law, he entered the Catholic Movement and became the leader of the Marian Congregations in Brazil. The force of this Movement was such that in 1934 it elected Plinio, at age 24, to the National Congress, making him not only the country’s youngest representative, but also the one who received the most votes. In the House he fought to defend the civil rights of the Church and to pass laws, which for a long time upheld Catholic principles and institutions in the country.
Subsequent to his term in the House, he earned a chair in History of Civilization at the Law Faculty of São Paulo and another in Modern and Contemporary History at the Catholic Pontifical University, also in São Paulo.
In 1933, he was asked by the Cardinal of São Paulo to direct the Archdiocesan weekly journal O Legionário (The Legionary). For many years he was its editor and gathered around him a group of distinguished writers who followed him on a lifetime journey. From a simple Archdiocesan bulletin the paper was transformed in the late ‘30s and ‘40s into the most influential Catholic organ of the country.
The writers of O Legionário became famous for their pugnacious stand against Communism, nαzιsm and Fɾҽҽmαsσɳɾყ, as well as for defending Christian Civilization and championing a culture coherent with the doctrine of the Catholic Church. In the religious sphere, they combated the nascent Progressivism, which was rising from the ashes of Modernism with the same poison, but new tactics, higher ambitions and a more prudent posturing.
(https://www.traditioninaction.org/Collection/Images/E001_Meyer.jpg)
Fr. Castro Mayer alongside Prof. Plinio and the Legionário team of writers
Those writers considered themselves continuers of the ultramontane movement of the 19th century in Europe. Among others, two priests joined the group: Fr. Geraldo Sigaud and Fr. Antônio de Castro Mayer.
In 1940, Prof. Plinio was chosen to be president of Catholic Action in São Paulo. From this post, he carefully watched the insidious progressivist infiltration into the religious milieu. By 1943 he fully realized its maneuvers and wrote a book denouncing its strategy – In Defense of the Catholic Action (Em Defesa da Ação Católica). Later he described the launching of that book as a kamikaze operation: he delayed the influence of Progressivism in Brazil, but blew up his own career along with the target.
Indeed, the Cardinal of São Paulo who favored his work died and, after the short term of another, a progressivist took his place in 1944. Prof. Plinio lost the presidency of Catholic Action and the direction of O Legionário. A phase of persecution and ostracism began.
He and the two mentioned priests agreed to continue the Counter-Revolution despite the consequences. Sometime later, Fr. Sigaud was made Bishop, followed by Fr. Castro Mayer. The union of the three was so strong that each Bishop adopted in his coat-of-arms the rampant lion Prof. Plinio had chosen to symbolize his fight.
A new monthly paper, edited and published in São Paulo with the approval of Castro Mayer, now Bishop of Campos, took the name Catolicismo (1951) and recommenced the public fight. The Catolicismo group attracted younger persons, who drew in yet others. With this growing movement, in 1960 he founded the Brazilian Society for the Defense of Tradition, Family and Property – the TFP.
(https://www.traditioninaction.org/Collection/Images/E001_1959_RCR.jpg) Published in 1959 Revolution and Counter-Revolution became the handbook for the TFPs everywhere
To provide guidelines for that group, in 1959 Prof. Plinio wrote Revolution and Counter-Revolution (http://www.intratext.com/IXT/ENG0038/) – R-CR, which became his masterpiece. In it he analyzed the Revolution’s historical process that started in the Middle Ages. The Renaissance and Humanism were its first manifestations; later it generated Protestantism, the French Revolution and Communism.
He also described its later phases: namely, the Fourth Revolution (the Cultural Revolution of the ‘60s), which tends toward Tribalism (https://www.traditioninaction.org/HotTopics/j028htTribalism_PCO.htm) and a Pentecostal religion; the metamorphosis of Communism after the dissolution of the USSR; the infiltration of Progressivism in the Church, which changed the focus of the R-CR fight. Now, it had to be fought inside the Church.
The ideals of R-CR extended to other countries. In 1995, at his death, there were TFPs and similar organizations in 26 countries.
In the early ‘60s, Brazil was threatened by Communism, supported by Progressivism in the Church. Both were proponents of a socialist land reform to destabilize farmers, the backbone of the country's economy. With economist Mendonça de Freitas, Prof. Plinio wrote a book against land reform and invited the Bishops to sign it: Agrarian Reform – a Question of Conscience (1963). A success, the book became the pivot for an enormous public reaction against Communism. An undesired byproduct of this general dissatisfaction was a military coup that deposed the brazenly red president-to-be and installed a socialist dictatorship in the country.
(https://www.traditioninaction.org/Collection/Images/E001_Rome.jpg)Prof. Plinio leaves Rome when he realizes he has done all he could at the Council
In 1959, John XXIII announced his intention to convene a Council. Prof. Plinio warned Archbishop Sigaud and Bishop Mayer that they should study and prepare themselves intensively or they would be defeated by the progressivists at the Council. Unfortunately, they did not heed his advice.
Notwithstanding, Prof. Plinio, along with about 20 laymen, accompanied the Bishops to Rome for the First Session with the hope that they would have a positive influence. With these laymen he organized two petitions, signed by hundreds of Bishops: one asking the Council to condemn Communism; the other asking the Pope to consecrate Russia to the Immaculate Heart of Mary as commanded in Fatima.
He sought out the Bishops of Communism-dominated countries asking them to affirm that the Church-Communism coexistence is against Catholic doctrine. Ukrainian Archbishop Ivan Bucko agreed to state this at the Council. Prof. Plinio wrote an intervention for him, but Msgr. Bucko changed his mind and did not address the topic in the Council. In May 1964, Prof. Plinio published that study: The Church and the Communist State: The Impossible Coexistence.
As the first session came to its end, Prof. Plinio realized that the progressivists were in complete control and suggested that the two Brazilian Bishops unmask their maneuvers. He proposed that they solemnly walk from the door of St. Peter’s Basilica to the main table in the conciliar hall, passing by the 2,300 Bishops assembled there. Then, before the whole assembly, they should expose the progressivist agenda for the Council and state that they were leaving in protest. Outside the doors, journalists would be waiting to interview them and spread the news. This dramatic rupture was meant to abort the entire spectacle of Vatican II. Unfortunately, the Bishops did not follow his advice.
He did not return to the Council, which followed that progressivist path until its end.
In 1965, Prof. Plinio wrote a book denouncing the popular new dialogue with communists: Unperceived Ideological Transshipment and Dialogue. Although the approach of the study was temporal, it also applied to the religious dialogue being promoted by John XXIII and Paul VI insofar as dialogue was used not to convert heretics but to make them comfortable in their errors.
After the Council’s closing, he received in Brazil the two returning Bishops. They had signed all its docuмents and told him, [paraphrasing]: “Now, we need to work on our group so they will accept the Council.” Prof. Plinio opposed the proposition, saying: “Your Excellencies can fry or cook the Council any way you want. I will never eat it.”
(https://www.traditioninaction.org/Collection/Images/E001_Siguad.jpg)Archbishop Sigaud tries to implement the Council - Prof. Plinio disagrees
There was no rupture, but this divergence projected shadows on their decades-old relationship.
Eventually, the two Bishops would break their agreement to stand together in the fight. Some years later Archbishop Sigaud distanced himself. He publicly supported the socialist military regime. His reason? “The military regime started the Reign of Mary predicted in Fatima”…
In the mid ‘70s a lawsuit against the TFP called on Bishop Mayer to testify. He made a sworn statement that throughout more than 40 years of close collaboration he had never seen anything in TFP or in Prof. Plinio’s actions or thoughts that went against Catholic doctrine.
However, in 1983, he took a public stand against Prof. Plinio. Why this change?
In the late ‘70s, a certain Fr. Fernando Rifan (https://www.traditioninaction.org/HotTopics/f017ht_Rifan_02.htm) – an expert in intrigue – was gaining the ear of Bishop Mayer. Rifan, who hated Prof. Plinio and the TFP, induced the Bishop to soften his position against Progressivism to the point that Bishop Mayer in some talks assumed the principles of John Paul II’s Theology of the Body. In Rome he was photographed holding hands with JPII. Consequently, his visits to São Paulo ceased.
In the early ‘80s, a rancorous high-school teacher, Orlando Fedeli, left the TFP because he felt his talents were not sufficiently recognized. At his rupture he wrote three letters disclosing “evidence” that Prof. Plinio had transformed the TFP into “a cult to worship himself and his mother.” Soon after he left, he sold his story to one of the largest Brazilian newspapers with close ties to Fɾҽҽmαsσɳɾყ – O Estado de São Paulo – which started a boisterous defamatory campaign.
(https://www.traditioninaction.org/Collection/Images/E001_profile.jpg)Facing multiple defamatory campaigns with serenity and firmness
Encouraged by Rifan, Fedeli consulted with Bishop Mayer about a litany that two naïve teenagers had made in honor of Prof. Plinio’s mother. As soon as that litany was discovered, it had been forbidden by Dr. Plinio, but Fedeli did not inform Bishop Mayer of this “detail.” He presented the litany as if it were a prayer commonly said throughout the TFP with Prof. Plinio’s approval. Bishop Mayer condemned the litany as going against Catholic doctrine. This was in 1983.
This condemnation and Fedeli’s accusations were duly refuted and the docuмents were reviewed by famous theologians in Spain. They issued a verdict affirming the refutation to be sound and Bishop Mayer’s condemnation “poorly made and difficult to understand.” It judged that some of the litany’s ejaculations were “naïve, others ambiguous and yet others extravagant” and praised Prof. Plinio for having forbidden its recitation. But they considered it “exaggerated to label them as heterodox or blasphemous, not taking into consideration the relative nature of the language being used.” Bishop Mayer judged it prudent not to reply.
The Brazilian TFP published 2,000 copies of that refutation and full-page newspaper ads to inform the public of this judgment favoring Prof. Plinio.
In response, Fedeli went to Spain to try to bribe the principle theologian who made the review. He was duly shown out of the room. Fr. Rifan, who at the time was very close to the Society of St. Pius X, spread the same lies to this organization, which continues to propagate them among its priests and seminarians.
This campaign is just one in a list of many defamatory offensives made against Prof. Plinio.
The Brazilian TFP was also condemned at various times by the very progressivist Brazilian Bishops. Some of these condemnations were duly answered; others not, simply because they were too biased to be credible.
Altogether Prof. Plinio published 15 books.
(https://www.traditioninaction.org/Collection/Images/E001_Divorce.jpg)A TFP street campaign celebrating the defeat of divorce
He also spearheaded many petition drives carried out by the TFP including:
- A petition against divorce in Brazil, 1966, 1 million signatures;
- A request to Paul VI to stop the communist infiltration in the Church, 1968, 2 million signatures total in Brazil, Argentina, Chile and Uruguay.
- An entreaty for the liberation and independence of Lithuania, 1990, 5.2 million signatures.
It was Prof. Plinio who asked Arnaldo Xavier da Silveira to study Paul VI’s New Mass (1969) as well as the possibility of a heretic Pope. Silveira’s book was published in Portuguese (https://www.traditioninaction.org/Questions/WebSources/B_612_AX-Port.pdf) (1972) and in French (1975). [An English version is available here] (https://www.traditioninaction.org/Questions/WebSources/B_612_AX-English.pdf)
After Paul VI launched Liberation Theology in Medellin, Colombia (1968), Prof. Plinio made several campaigns against this new thrust of communist infiltration in the Church.
In 1974 he wrote a position of resistance against the Vatican Ostpolitik, that is, its collaboration with the communist regimes. This Declaration of Resistance (https://www.traditioninaction.org/bestof/bst004plinio.htm), which made him the pioneer of Catholic Resistance, was published in 21 newspapers in 10 countries.
In 1982 he asked me to write and publish a collection analyzing Vatican II, which I did (https://www.traditioninaction.org/Collection/000_Index.html) under his guidance and encouragement.
Plinio Corrêa de Oliveira was the Catholic giant who, for many decades, held Communism at bay in South America. He also held back the advance of Progressivism in the Church as much as he could.
One aspect that official biographies of this Catholic thinker and man of action do not address is the moral and physical sufferings Prof. Plinio endured.
In the mid ‘70s, seeing how worldly and lukewarm TFP members had become, he offered his life to Our Lady to redeem that situation. Some days later, on February 3, 1975, he was in a serious car accident, suffering a broken hand, arm, leg and hip as well as severe injuries to his eyelids, lips and teeth. These graves lesions demanded multiple surgeries, causing him enormous moral and physical sufferings. The arm, leg and hip surgeries had to be made twice, still without success. The effects of that accident remained with him to the end of his days, obliging him to rely on crutches or a wheelchair.
(https://www.traditioninaction.org/Collection/Images/E001_ccidente.jpg)A tragic car accident that won more
20 years of fight for the TFPs
This suffering bought 20 more years of life for the TFPs. Toward the end, however, he confided to some friends: “If I were not in a wheelchair, they would expel me from the TFP.” He was referring to the directors who in theory followed his orientation, but in practice moved the TFP to a position of indifference and mediocrity.
When he was dying in the hospital in 1995, those directors lost no time in sending a letter (https://www.traditioninaction.org/Questions/A004_tfp.htm#Q6) to the Cardinal Primate of Brazil, committing the TFP not to speak publicly against Vatican II, the New Mass or the Pope.
A few years after his death, a split among his followers over the question of authority took place. Today, one faction – which includes the American TFP – upholds that same agreement with the Vatican; the other completely adhered to the Conciliar Church. Many members of the latter became priests and have comfortable ecclesiastical careers.
Sadly, both sides had become weary of the fight against Progressivism, had reduced Prof. Plinio to a museum artifact and merged – in different ways and degrees – with that same enemy against which Prof. Plinio had fought his entire life.
(https://www.traditioninaction.org/Collection/Images/E001_PCOlg.jpg) With his symbol the rampant lion
Thank you Nadir. I did not see his reference to her. Since you didn't provide a link, I looked and found this:
He says:
"I do not claim to have the right label or the solution to the general problem of mankind. From the grandiose universal systems of Madame Blavatsky, I have learned to take an interest almost exclusively in real human beings. There is however one important lesson to be learned: every cult, implicitly or explicitly, believes its followers are somehow 'special'. "
"Taking an interest" is not the same as being a "faithful and active follower." For example, I take an interest in TFP, TIA, ANF and Heralds of the Gospel, but I am most certainly not a follower.
Do you have a source for your quote?
I do. It is the one you yourself gave: http://www.kelebekler.com/cesnur/txt/miggb.htm (http://www.kelebekler.com/cesnur/txt/miggb.htm) and is says nothing about his having belonged to TFP but it does plainly state his previous connection and faithful active following of Madame Blavatsky.
Just how much trust can you put in such a person, who is certainly not Catholic? and totally unconverted? Do you believe he has freed himself totally from the clutches of such a guide?
He went on to say:
At twenty, I joined an organization called New Acropolis, active in about fifty countries, which had the goal of providing practical expression to the dream of the Russian medium, Helena Petrovna Blavatsky, the creator of an extraordinarily complex worldview. Quackery, of course, though of the more exciting kind. Devoting myself entirely to this group, I first directed its Italian language magazine; then I established branches in Syracuse, Piacenza and Milan. During these years I reached the top of a very complex (and why not, basically ridiculous) hierarchy. Though the expression is quite loaded, it would be right to call New Acropolis a cult because of its stultifying effect on the intellect of the members and the way it involved them totally.
I was the first "Italian" to be chosen to establish a branch in another country. Since I was also the only member, I suppose it was no great honour to be the "National Commander of the International Organization New Acropolis Egypt"; however, the Nile Valley - in the rhetoric of the cult - was the "sacred land of Khem". During my stay in Egypt, I had an excellent opportunity to meditate on the arrogance, the implicit and explicit racism, the pompousness and the oppressive nature of the organization I was giving my life to. At the same time, I had a shocking view of the pathological approach that the West has towards the Arabic world. Some people learn about racism, colonialism and imperialism in boring seminars by Left wing intellectuals. I saw it in daily life.
This is why I decided to break free, finding myself at age thirty-three without a home, a job or money. In opting for freedom, I had no support from outside, either psychological or material. But this is exactly why I can say that this was the first time my choice was really mine. And what a wonderful thing freedom one has had to fight for is!
Luckily I managed to find a job and above all to register at the university, where I got a degree in Oriental languages, choosing Arabic of course. I currently work on my own as a translator and freelance foreign trade consultant
A couple of years after leaving New Acropolis - entirely at my own expense and on my own initiative - I got in touch with the press to warn others who might have been in my own situation. The experience was not particulary positive: the press tends to dramatize in an extreme fashion, while ignoring really important issues. For this reason, I refer anybody who is interested in the issue only and exclusively to my website page on New Acropolis. (http://www.kelebekler.com/cesnur/txt/liv-gb.htm)
I devoted the next years to an attempt to turn my experience into something positive for myself and others. My ideas develop constantly, and it would not be very important to mention them here; however others will attribute me ideas unless I make them clear myself - people have already imaginatively accused me of being an agent paid by the Belgian parliament (http://www.kelebekler.com/cesnur/txt/mig2.htm) and an actor in a plot by "lunatic fringe secular humanists", Communists, Fascists and Muslims. (http://www.kelebekler.com/cesnur/terror/indexgb.htm)
I do. It is the one you yourself gave: http://www.kelebekler.com/cesnur/txt/miggb.htm (http://www.kelebekler.com/cesnur/txt/miggb.htm) and is says nothing about his having belonged to TFP but it does plainly state his previous connection and faithful active following of Madame Blavatsky.
Just how much trust can you put in such a person, who is certainly not Catholic? and totally unconverted? Do you believe he has freed himself totally from the clutches of such a guide?
He went on to say:
At twenty, I joined an organization called New Acropolis, active in about fifty countries, which had the goal of providing practical expression to the dream of the Russian medium, Helena Petrovna Blavatsky, the creator of an extraordinarily complex worldview. Quackery, of course, though of the more exciting kind. Devoting myself entirely to this group, I first directed its Italian language magazine; then I established branches in Syracuse, Piacenza and Milan. During these years I reached the top of a very complex (and why not, basically ridiculous) hierarchy. Though the expression is quite loaded, it would be right to call New Acropolis a cult because of its stultifying effect on the intellect of the members and the way it involved them totally.
I was the first "Italian" to be chosen to establish a branch in another country. Since I was also the only member, I suppose it was no great honour to be the "National Commander of the International Organization New Acropolis Egypt"; however, the Nile Valley - in the rhetoric of the cult - was the "sacred land of Khem". During my stay in Egypt, I had an excellent opportunity to meditate on the arrogance, the implicit and explicit racism, the pompousness and the oppressive nature of the organization I was giving my life to. At the same time, I had a shocking view of the pathological approach that the West has towards the Arabic world. Some people learn about racism, colonialism and imperialism in boring seminars by Left wing intellectuals. I saw it in daily life.
This is why I decided to break free, finding myself at age thirty-three without a home, a job or money. In opting for freedom, I had no support from outside, either psychological or material. But this is exactly why I can say that this was the first time my choice was really mine. And what a wonderful thing freedom one has had to fight for is!
Luckily I managed to find a job and above all to register at the university, where I got a degree in Oriental languages, choosing Arabic of course. I currently work on my own as a translator and freelance foreign trade consultant
A couple of years after leaving New Acropolis - entirely at my own expense and on my own initiative - I got in touch with the press to warn others who might have been in my own situation. The experience was not particulary positive: the press tends to dramatize in an extreme fashion, while ignoring really important issues. For this reason, I refer anybody who is interested in the issue only and exclusively to my website page on New Acropolis. (http://www.kelebekler.com/cesnur/txt/liv-gb.htm)
I devoted the next years to an attempt to turn my experience into something positive for myself and others. My ideas develop constantly, and it would not be very important to mention them here; however others will attribute me ideas unless I make them clear myself - people have already imaginatively accused me of being an agent paid by the Belgian parliament (http://www.kelebekler.com/cesnur/txt/mig2.htm) and an actor in a plot by "lunatic fringe secular humanists", Communists, Fascists and Muslims. (http://www.kelebekler.com/cesnur/terror/indexgb.htm)
He was a member of the Italian branch of the TFP. Did you not see that? It was in the link cited.
At any rate, he jumped from cult group to cult group, eventually ending up in Alleanza Cattolica, the Italian branch of TFP. He escaped from their clutches, as have so many before him and after him.
He is an ex-cult member of the Italian TFP.
He is trying to help others:
1) get out of a cult,
2) not get involved in a cult.
He exposed the Freemason and occult connections of Alleanza Cattolica, the Italian branch of TFP.
Out of the cult, he is now opposed to cults, Fɾҽҽmαsσɳɾყ and the occult.