Here is the PDF in an easy to download form:
And for those having trouble downloading things and just want to
read it (I've taken the liberty of cleaning up a few typos and threw
in some paragraph breaks where it slams the point home - you
know, like Fr. Pfeiffer sounds when he preaches!):
Our Lady of Mount Carmel
1730 N. Stillwell Rd., Boston Ky 40107
Dear Friends and Benefactors,
The Mayan Calendar predicts that the world will end on December 21,
2012. According to the Agence France-Press, Pope Benedict XVI’s
approach to the consummation of the world is more encouraging:
During his weekly Angelus address from the window of his Vatican
apartments on St. Peter’s Square, Benedict spoke of extracts from
the Bible that speak of ‘‘the sun and moon going out, the stars falling
from the sky’’. Several films and documentaries have promoted
the idea that the ancient Mayan calendar predicts that doomsday is
next month, on December 21, 2012.
But Benedict said that Jesus ‘‘does not describe the end of the world,
and when he uses apocalyptic images, he is not acting the prophet.
On the contrary, he wants to stop his disciples of every epoch from
being curious over dates, forecasts, and wants to give them the key
to ... the right road to walk today and tomorrow to enter into the
eternal life,’’ he said.
As many as 90,000 people are expected to attend a massive event in
Guatemala City on December 21, just in case the world actually does
end, while tour groups are promoting doomsday-themed getaways.
(Agence France-Presse: http://www.theage.com.au/world/pope-dismisses-december-doomsday-20121119-29l4q.html
Did the Mayans have a better understanding of the world’s end than
our present Holy Father? How has it happened that the head of the
Catholic Church has said, "Jesus is not acting the prophet.”?
At least the Mayans knew the world would end in a calamity. Pope
Benedict XVI did not affirm the teaching of the end of the world, an
essential Truth in our Credo!
2012 will not be the year of the end of the world. But was it the year
that has marked the most pivotal time in the history of our beloved
Society of St. Pius X? Has it been the year that ushered in a new era
for Tradition? Or, has it been the year in which the SSPX World of
Archbishop Lefebvre came to an end?
In the March 2012 edition of the SSPX internal publication Cor Unum,
SSPX Superior General Bishop Fellay communicated to the members of
the Fraternity that the SSPX must have a new attitude towards Rome
because things in Rome have changed. (cf. Cor Unum
On fourteenth day of July in 2012, the General Chapter of the Society
of St. Pius X issued a Statement that was a startling departure from
the clear position of both Archbishop Lefebvre and the previous
General Chapter of 2006. The new Chapter declared: "The novelties
of the Second Vatican Council remain tainted with errors... we find
our sure guide in this uninterrupted Magisterium.’’ Does this
‘‘Magisterium’’ include Vatican II or not? Is this not ambiguous
language? This Neo-SSPX also declared that it was ‘‘waiting for the
day when an open and serious debate [with Rome] will become
In the Old-SSPX world of Archbishop Lefebvre, there was not even a thought
of waiting for a ‘‘serious debate to become possible.’’ The
Old-SSPX did not wait; it condemned Vatican II and its wicked spirit
boldly, publicly, and clearly in the face of popes, bishops, priests, and
the entire world, without respect of persons. The Old-SSPX of
Archbishop Lefebvre declared Vatican II to be the fruit of a New
Conciliar Magisterium containing heresies and errors. In the Old-SSPX,
we did not "find our sure guide in (Ed. note: New Rome's)
uninterrupted Magisterium which by its teaching authority transmits
the revealed deposit of Faith in perfect harmony with the truths that
the entire Church has professed always and everywhere’’. We simply
repeated the teaching of our Founder who said in his 1974
Declaration: ‘‘It is . . . impossible for any conscientious and faithful
Catholic to espouse this Reformation or to submit to it in any way
whatsoever.’’ (Archbishop Lefebvre Declaration Nov. 21, 1974). 2012 was the year in which that Old-SSPX world ended in
The Neo-SSPX world, born officially on July 14, 2012 brought to our
chapels ambiguous language, mixing the two opposed
Magisteria into a two-in-one Magisterium — ‘‘two in one flesh.’’ The
Neo-SSPX looks at the battle between Tradition and Modernism as
a fight between spouses in a rough marriage, whereas the
Old-SSPX simply saw Modernist Rome as something "we refuse
and have always refused’’ (ABL 1974 Declaration) since such a union
was an unthinkable adultery.
The Neo-SSPX gave us new conditions to accompany its new
doctrine. ‘‘We have determined and approved the conditions for
an eventual canonical normalization.’’ It had to replace the old
condition of Roman conversion before any submission to it.
Hence six new conditions accompanied the July 14 Neo-Charter of
our Neo-SSPX including requesting of Rome the ‘‘freedom
to preach the truth’’ — a freedom that no martyr ever asked for
(1st condition), and a willingness to submit our sheep to the
Modernist wolves (2nd ‘‘wishable’’ condition). 2012 was the year
that these new conditions of compromise replaced the Catholic
combat of Archbishop Lefebvre who considered it a most grave
obligation to preach the truth with or without permission
would not allow the sheep begging him for the bread of the pure
Faith to be placed under the authority of Modernist wolves.
Archbishop Lefebvre expected and hoped for nothing less than the
complete conversion of the Conciliar Rome of Modernist
Evolutionism back to the Eternal Rome of the Unchanging Holy
Roman Catholic Faith of her forefathers.
2012 marked the end of the Old-SSPX unity in the Doctrine of the
Faith which it replaced with a new unity found in the Person
of its Superior General; ‘‘united with its Superior General’’ (July 14,
2012 General Chapter Statement).
2012 was the first year of visible division within the ranks of the
SSPX. It was the year of division even among its four Bishops.
Three were against one and one against three. (April 7 and April 14
letters of the bishops to each other). This division was on the very
nature of the ongoing battle of Catholics against the modernist
heresy. The most grave sign of this division was the expulsion of
Bishop Richard Williamson, and the sidelining of Bishop Tissier, now
in unofficial ‘‘exile’’ in Chicago. It was the year of refusals of
ordinations, refusals of Communion, expulsion of priests, new
declarations, threats to the faithful, confusion in the souls of some,
fear in the souls of many, and a sorrow in the hearts of all who love
the work of the holy Archbishop Lefebvre.
2012 was the year of the adoption by the SSPX leadership of a new
language of ambiguity, and an entirely new direction. 2012
marked the year in which SSPX pulpits warned the faithful, not
against the errors and heresies of the Council, but against applying
themselves to the study of the crisis within Tradition.
the year when the pulpits of the SSPX were turned into organs
of dissemination of a party line,
which calls for the faithful to do no
more than to trust and obey the Superiors, who have the ‘‘grace
of state’’ to know better what is the right path for all.
The pulpits of the SSPX once instructed the faithful to study the crisis
in the Church, in order to comprehend the evils of Modernism and
the New Mass, as well as to know and love the answer to
this crisis — the True Faith, the True Mass, the True Sacraments,
and the True fulfillment of Our Lady’s request at Fatima, which will
usher in the reestablishment of the Catholic social order.
In the glory days of the SSPX, chapels were opened in basements
and garages. In those basements, Grandma, her little grandchildren
and the few wayward souls in attendance would agree with the
priest’s preaching on the Only Faith which matches the world
God made; though in a Mass with the non-matching vestments.
When what the priest had said was repeated to Grandpa, whose
hearing aid wasn’t working — though all at Mass could hear its
whistle — he too would heartily agree and dream of the future of
Tradition returning to the Church in which he was baptized . . . of the
victory of Mary. . . into every corner of the world.
What happened? ‘‘I have this against thee, that thou hast left thy
(Apoc. 2:4). The Lord cautioned the church of Ephesus: ‘‘Remember therefore, from whence thou hast fallen, and repent
and do the former works: or else I will come to thee, and will move
thy lamp stand out of its place, unless thou repentest.’’
What are we to do? We must continue to ‘‘work out our salvation
in fear and trembling’’ remaining true to the Faith of all time waiting
for the day of Rome's conversion through Our Lady's victory
prophesied at Fatima.
We now have a fledgling web site sspxmary.com which will be
updated as much as possible with latest Mass schedules and so on.
Another web site inthissignyoushallconquer.com will also try to keep
you up to date. Enclosed are two flyers, one ‘‘Introibo ad altare
on our present SSPX crisis with a look at what we must do,
namely, persevere without change in the work and line of our holy
Founder; and the other with some quotes of our Founder on ‘‘The
There are now five priests living in the ‘‘priory of expelled padres’’ at
Our Lady of Mount Carmel. Please keep Frs. David Hewko, Francois
Chazal (from France), Arturo Vargas (from Mexico), Richard Voigt,
myself, as well as the 30 or so other priests, independents and
SSPXers, who are staying faithful in the firm line set out by Archbishop
Lefebvre for our ongoing battle against an ever-increasing Modernism
in our world,
[signed: Fr. Joseph Pfeiffer]