The Fight for the Faith
The Catholic Faith is being eroded by the Conciliar Church, and by many groups who wish to compromise with it. In this section you will find articles on this subject.
A Solely Pastoral Rupture?(Part 2)A Commentary of the book Ecclesial dissensions, a challenge for the ...
A Solely Pastoral Rupture? La Simandre, bimonthly bulletin of the Fraternity of the Transfiguration (Maison ...
Synod on the Amazon Commentary on the Instrumentum Laborisby Professor Matteo d'Amicoa document published in ...
Conciliar Bishops in Schools of TraditionExcerpts from Le Sel de la Terre 109 (Summer 2019)Two ...
The Question of a Heretical Pope Editorial of Le Sel de la terre 109 - ...
Continuing the Battle of Saint Pius XSermon given at the Dominican Monastery of La Haye-aux-Bonshommes ...
To Say That A Canonical Recognition Is Not Feasible Before Rome Returns To Tradition, Is This A Schismatic Attitude?
To Say That A Canonical RecognitionIs Not Feasible Before Rome Returns To Tradition,Is This A ...
Letter from the Dominicans of Avrillé No. 31: May 20192019: Year of St. Vincent FerrerSt. ...
Sermon of His Excellency Bp. Gerardo Zendejas given in Avrillé (France) for the Consecration of the Holy Oils and Chrismal Mass of the Holy Thursday
Sermon of His Excellency Bp. Gerardo Zendejasgiven in Avrillé (France)for the Consecration of the Holy ...
Can We Accept a Canonical Recognition Proposed by a Neo-Modernist Authority? By Maubert Published in ...
Is it not a duty to seek official recognition from the Pope? By Maubert published ...
Saint Paul VI ? By Dominicus After the recognition of the the "heroic virtues" of ...
Little catechism of the Second Vatican Council (Part Twelve) – CONCLUSION by Fr. Pierre-Marie, O.P. ...
Little catechism of the Second Vatican Council (Part Eleven) – The Three Declarations (second and third of three): ‘Nostra ætate’ and ‘Gravissimum educationis’
Little catechism of the Second Vatican Council (Part Eleven) – The Three Declarations (second and ...
Little catechism of the Second Vatican Council (Part Ten) – The Three Declarations (first of three: Dignitatis Humanæ: on religious liberty)
Little catechism of the Second Vatican Council by Fr. Pierre-Marie, O.P. Dominican in Avrillé From ...
Little catechism of the Second Vatican Council (Part Nine) - The Nine Decrees (decrees 6-9) ...
Little catechism of the Second Vatican Council (Part Eight) – The Nine Decrees (decrees 1-5) ...
Little catechism of the Second Vatican Council (Part Seven) - The Four Constitutions (continued): Gaudium et Spes - The Place of the Church in the Modern World
Little catechism of the Second Vatican Council (Part Seven) - Gaudium et Spes - The ...
Letter from the Dominicans of Avrillé No. 28: May 2018 Chrismal Mass at the Friary ...
Little catechism of the Second Vatican Council (Part Six) - The Four Constitutions (continued): Constitution Sacrosanctum Concilium on the liturgy
Little catechism of the Second Vatican Council (Part Six) - The Four Constitutions (continued): Constitution ...
Little catechism of the Second Vatican Council (Part Five) - The Four Constitutions (continued): Dei Verbum (on sources of Revelation)
Little catechism of the Second Vatican Council (Part Five) - The Four Constitutions (continued): Dei ...
Little catechism of the Second Vatican Council (Part Four) - The Four Constitutions: Lumen Gentium on the Church
Little catechism of the Second Vatican Council (Part Four) - The Four Constitutions: Lumen Gentium ...
Little catechism of the Second Vatican Council (Part Three) by Fr. Pierre-Marie, O.P. Dominican in ...
An interview with Fr. Paul Morgan, former superior of the SSPX District of the U.K. ...
No one is exempt (excused) from the fight! By Fr Calmel O.P. Christian spiritual combat, ...
- Mgr Marcel Lefebvre, Le coup de maître de Satan – Écône face à la persécution, Martigny (Suisse), Éditions Saint-Gabriel, 1977, p. 23-24.
- Because the Anglican ordinations are invalid.
- End of quote of Archbishop Lefebvre.
- Albert Briault et Pierre Fautrad, Le ralliement de Rome à la Révolution, Bourg-le-Roi, Éditions Pierre Fautrad, 1978, p. 92-95.
- Father Luigi Villa was a spiritual son of Padre Pio, who gave him the mission to investigate the infiltration of Freemasonry in the Church.
- The text of the speech is available in Italian at: www.vatican.va.
- The Italian Gnostic Church was inspired by the Gnostic Church founded in France in 1880 by Jules Doinel.
- The Bibbia Concordata is a Bible published in 1968, directed by a group of Jewish, Catholic, Orthodox, and Protestant biblical scholars of the Italian Biblical Society.
- Source: Fr. Luigi Villa, Paul VI Beatified?, p. 128.
- La Rivista Massonica n° 5, July 1978, p. 290.
- Source: Fr. Luigi Villa [p. 130]; https://www.notredamedesion.org/.
- Letter from Cardinal Seper to Cardinal Krol, DC 1974, col. 856. See Bernard Lecomte, L'Église et les francs-maçons, Perrin, 2014; Hervé Hasquin, Les catholiques belges et la franc-maçonnerie: De la «rigidité Ratzinger» à la transgression?, editor Avant-Propos, 2013.
- [In fact, it took four years, which is much worse: from the discourse to the cardinals on June 23, 1962, to the encyclical Humanæ vitæ of July 25, 1968. Ed.]
- Msgr. Lefebvre, Conférence spirituelle à Écône, 21 February 1989. Full text in Le Sel de la terre 75 (2010).
- Paul VI, Address at the closing of the Council, December 7, 1965; DC n° 1462 (1966), col. 63-64.
- Saint. Pius X, Encyclical E Supremi Apostolatus.
- See the reviews of his work John Paul II's Theological Journey to the Prayer Meeting of Religions in Assisi appearing in Le Sel de la terre 5, 16, 22, and 46. In the first review, one sees the influence of the Assisi ceremony on the growing awareness of the new conciliar doctrine.
- Permanent secret instruction given to the members of the High Lodge (Alta Vendita) dated 1819. [English translation: Msgr. George F. Dillon, The War of Antichrist with the Church and Christian Civilization (Dublin; London; Burns and Oates, 1885) pp. 71-72] These documents of the High Lodge were published at the behest of Pope Pius IX by Jacques Crétineau-Joly in his book: L'Église romaine en face de la Révolution in 1859 (1st complete edition, Paris, Cercle de la Renaissance française, 1976, preface by Msgr. Lefebvre). By his brief of approbation on 25 February 1861 addressed to the author, Pius IX guaranteed the authenticity of the revealed documents. This brief is reproduced in Le Sel de la terre 28, spring 1999, p. 69.
- Letter of Nubius, the chief of the High Lodge, to Volpe, dated 3 April 1824. [English translation: Is there a conciliar church? A study by Bishop Tissier de Mallerais, published on this Website]
- Henri Delassus, Le problème de l'heure présente – Antogonisme de deux civilisations, Lille-Paris, DDB, 1904, t. 1. p. 195. « Le suprême attentat » constitutes chapter 32 of the book.
- Msgr. M. Lefebvre, Ils l'ont découronné, 2nd edition, Escurolles, Fideliter, 1987, p. 148. [Marcel Lefebvre, They Have Uncrowned Him: From Liberalism to Apostasy, the Conciliar Tragedy (Kansas City, MO: Angelus Press, 1988)].
- See Le Sel de la terre 92, spring 2015, p. 134.
- To understand the Freemasons' project of establishing a global State in which man will become god, we recommend the work of Jean-Claude Lozac'hmeur, Les Origines occultistes de la franc-maçonnerie – Recherches sur une religion d'État, Ed. des Cimes, 2015.
- "The second document that was to prove important for the Church’s encounter with the modern age came into being almost by chance, and it developed in various phases. I am referring to the Declaration Nostra Aetate on the Relation of the Church to Non-Christian Religions." (Benedict XVI in Osservatore Romano of 11 October 2012).
- The relator explains that a principle was adopted: not to speak the whole truth, but only what unites the Church. This principle was widely applied afterwards to falsify the the meaning of Scripture, notably the phrase: "the gifts and the calling of God are without repentance." (Rom. 11:29). See « Le principe de partialité » in Le Sel de la terre 58, p. 10-11.
- On this question, reread the editorial of Sel de la terre 35: « Dominus Jesus et les éléments d'Église ». And notably the appendices: « Jugnet et les vérités gauchies » and « Le père Garrigou-Lagrange et la vérité servante ». One reads for example in the first text: "Judaism and Islam always insist on the unity of God (which is a truth) but they do it intentionally, in a unilateral manner, which excludes the Christian dogma of the Trinity—Luther insists on the fact that it is grace alone that justifies and, in its rough state, this formula is true. But, as far as he is concerned, it excludes the Catholic economy of the sacraments, etc."
- See Michel Laurigan, « Chronologie d'un engrenage », article in Le Sel de la terre 55 and brochure in Éditions du Sel.
- This traditional doctrine is contemptuously called the "theology of substitution" by its adversaries.
- Msgr. Henri Delassus, La Conjuration antichrétienne – Le Temple maçonnique voulant s'élever sur les ruines de l'Église catholique, t. 3, Lille, Desclée De Brouwer, 1910, p. 629 and following.
- "Unexpectedly, the encounter with the great themes of the modern epoch did not happen in the great Pastoral Constitution Gaudium et spes, but instead in two minor documents, whose importance has only gradually come to light in the context of the reception of the Council. First, there is the Declaration on Religious Liberty [Dignitatis humanæ]" (Benedict XVI in Osservatore Romano of 11 October 2012.)
- On this confrontation, see Le Sel de la terre 39, pp. 117-118.
- Benedict XVI, address to the Curia on 22 December 2005.
- Yves Marsaudon, L'Œcuménisme vu par un franc-maçon de tradition, éd. Vitiano, Paris, 1964, p. 121. The baron Marsaudon is a 33° Freemason, minister of the supreme Council of France of the R.E.A.A. (Ancient and Accepted Scottish Rite).
- For more detail, see the works by Msgr. Lefebvre: « They Have Uncrowned Him », « From Liberalism to Apostasy », « The Conciliar Tragedy », Angelus Press, 1988, and The Dubia: « My Doubts About the Vatican II Declaration of Religious Liberty », Angelus Press, 2001. See also: Fr. Pierre-Marie, «La déclaration sur la liberté religieuse du concile Vatican II est-elle compatible avec la Tradition?» in Le Sel de la terre 2, p. 7.
- For more details, see Fr. Pierre-Marie, «La déclaration sur la liberté religieuse du concile Vatican II est-elle compatible avec la Tradition?» in Le Sel de la terre 2, p. 7.
- Cardinal Billot, de Ecclesia, q. 19, a. 1, § 3.
- We have studied several of them in Le Sel de la terre. See for example: Le Sel de la terre 30, p. 202.
- Cardinal Ratzinger, « Magisterium and theology », L’Osservatore romano, 10 June 1990. [translation from The Ratzinger Reader p. 216].
- "Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor." (Gregory XVI, Mirari Vos, 15 August 1832). — "Men have a right freely and prudently to propagate throughout the State what things soever are true and honorable, so that as many as possible may possess them; but lying opinions, than which no mental plague is greater, and vices which corrupt the heart and moral life should be diligently repressed by public authority, lest they insidiously work the ruin of the State." (Leo XIII, Libertas præstantissimum, 20 June 1888)
- Blasphemous journal regularly attacking Our Lord, Our Lady, and the Church with horrible cartoons.
- See frère Pierre-Marie, « Bref examen critique de Unitatis Redintegratio » in L'Unité spirituelle du genre humain dans la religion de Vatican II – Études théologiques – Troisième Symposium de Paris, Paris, Vu de haut hors série, 2005, p. 163-192.
- See frère Pierre-Marie, « L'Unité de l'Église », La Tentation de laœcuménisme, Versailles, Courrier de Rome, 1999, and the editorial of Sel de la terre 35.
- See frère Pierre-Marie, « "Ayant l'esprit du Christ" ? », Le Sel de la terre 49 (summer 2004), p. 6.
- "Church doctrine is not a closed system: the Second Vatican Council teaches us that there is a development, meaning that it is possible to look into this further. I wonder if a deeper understanding similar to what we saw in ecclesiology, is possible: although the Catholic Church is Christ’s true Church, there are elements of ecclesiality beyond the institutional boundaries of the Church too. Couldn’t some elements of sacramental marriage also be recognised in civil marriages in certain cases? For example, the concept of lifelong commitment, mutual love and care, Christian life and a public declaration of commitment that does not exist in common-law marriages [i.e., free unions—Ed.]." Vatican Insider, 18 September 2014.
- See Le Sel de la terre 43 (winter 2002-2003, p. 252). In a review on an article by Father de La Soujeole who defended the new conciliar theology on the Church, the reviewer wrote: "What our Dominican does not see either are the possible applications of his theory of the 'potential whole'. So, illegitimate unions (concubinage, 'trial marriage', unnatural union, etc.) could also be qualified as potential parts of marriage. Then why does the Church not bless them?".
- "It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church." (UR 3, 4).
- "Now, among those things which the Church has always preached and will never cease to preach there is also contained that infallible statement by which we are taught that there is no salvation outside the Church." Letter of the Holy Office to the archbishop of Boston, 8 August 1949, DS 3866. — On this dogma, see Abbè François Laisney, « Le baptême de désir », in Le Sel de la terre 11 and 12; Hugon (père) Édouard, Hors de l'Église point de salut ?, Eguelshardt, Clovis, 1995 (review in Le Sel de la terre 14).
- "Bishops receive their actual jurisdiction not with the priestly ordination but, directly or indirectly, with the juridical mandate" (1st schema of Vatican I on the Church). See Le Sel de la terre 29, p. 41-44.
- Romano Amerio, Iota Unum: A Study of Changes in the Catholic Church in the XXth Century, Kansas City, Angelus Press, 2004, § 151.
- "Similarly the teaching of Canon law and of Church history should take into account the mystery of the Church, according to the dogmatic Constitution De Ecclesia [Lumen gentium] promulgated by this sacred synod. […] Sacred liturgy […] should be taught according to the mind of articles 15 and 16 of the Constitution on the Sacred Liturgy [Sacrosanctum Concilium]."
- The reader can fruitfully compare these two these two decrees with the two chapters of the schema on the Church that Cardinal Ottaviani proposed on the same subject. (See: « Les religieux et les laïcs dans l'Église » in Le Sel de la terre n° 31, winter 1999-2000, p. 6-25.). Between the two chapters of the schema and the two Decrees is the distance that separates the Catholic Church from the Conciliar Church.
- The word "perfection" is employed once in a citation of saint Paul to designate charity ("bond of perfection") and the word "sanctity" once for characterizing the contemplatives who lend "luster to the people of God which is inspired by their example". The expression "religious state" only appears once, at the end of the document.
- Whereas the old 1917 code divided people into three categories (clerics, religious, laity), the new code of 1983 – applying Vatican II – divides the « People of God » (sic) into three groups ordered thus: the faithful of Christ, the hierarchical constitution of the Church, and the institutes of consecrated life (in which the religious are diluted).
- "That all the members be more closely knit by the bond of brotherly love, those who are called lay-brothers, assistants, or some similar name should be drawn closely in to the life and work of the community. Unless conditions really suggest something else, care should be taken that there be only one class of Sisters in communities of women." (§ 15).
- "Therefore let constitutions…be suitably re-edited and…adapted to the Decrees of this sacred Synod." (§ 3).
- "The religious habit…should be…suited to the circumstances of time and place and to the needs of the ministry involved. The habits of both men and women religious which do not conform to these norms must be changed." (§ 17).
- Certainly clerics can abuse the superiority they have because of their clerical state. There can be a reprehensible clericalism. But it is one thing to battle against the abuse of a legitimate hierarchy and another thing to want to suppress this hierarchy.
- One reads in this same § 7: "All those things which make up the temporal order, namely, the good things of life and the prosperity of the family, culture, economic matters, the arts and professions, the laws of the political community, international relations, and other matters of this kind, as well as their development and progress, not only aid in the attainment of man's ultimate goal but also possess their own intrinsic value." Certainly natural realities have a (natural) value, but the principal value of these goods is to serve as a means to the supernatural end!
- See the dossier on the Syllabus appearing in Le Sel de la terre 90 (autumn 2014).
- Cardinal Ratzinger, Les Principes de la théologie catholique, Paris, Téqui, 1985, p. 426-427. This book was reedited without changes in 2005, after the election of the author to the Sovereign Pontificate, with a preface by Cardinal Poupard.
- French anti-liberal prelate of XIXth century.
- Liberty, equality, fraternity.
- Le Sel de la terre 90 (autumn 2014), p. 80-81. Msgr. Gaume explains in details these three reasons.
- See the reviews of the works by the professor Johannes Dörmann, L'Étrange théologie de Jean-Paul II et l'esprit d'Assise (The strange theology of John-Paul II and the spirit of Assisi) in Le Sel de la terre 5, p. 185; 16, p. 186; 33, p. 218; 46, p. 191.
- In reality, there is no longer "dignity of man" after original sin; there is only dignity of man regenerated by grace, i.e., of a Christian.
- Fideliter, no. 94, p. 7. Compare GS 12 with the second part of the "principle and foundation" of Saint Ignatius (Spiritual Exercises, no. 23B).
- See Pius VI, Quod Aliquantulum of 10 March 1791, which refutes and condemns the Declaration of the Rights of Man of 1789.
- See the response of Archbishop Lefebvre to Cardinal Seper in Mgr. Lefebvre et le Saint-Office, in Itinéraires 233, p. 68-81. See also Archbishop Marcel Lefebvre, They Have Uncrowned Him: From Liberalism to Apostasy, the Conciliar Tragedy, Kansas City, Angelus Press, 1988.
- On the question of the rights of men, see abbé Guillaume Devillers, « L'idéologie des droits de l'homme » in Le Sel de la terre 30 (autumn 1999), p. 56-61; text republished and improved in his book Politique chrétienne available from Éditions du Sel.
- "…the plague which now infects society. We refer to the plague of anti-clericalism, its errors and impious activities." (Pius XI, Quas Primas, 11 December 1925).
- The Book of the Apocalypse (Ap 13) predicts that the "Beast of the earth", a pseudo-Church, will serve the "Beast of the sea", i.e., the satanic world government. See Josef Pieper, De la Fin des temps, Éditions Ad Solem, 2013, p. 96-97; Fr. R-Th. Calmel O.P., « de l'Antéchrist » in Itinéraires 111, March 1967, p. 156.
- § 48, 1 and 50, 1. See also § 49 on conjugal love placed before § 50 on the fecundity of marriage. This inversion was promulgated by the new Code of Canon Law: CIC 1983, can. 1055, § 1.
- In the table of contents of the editions of Centurion, at the word "democracy", one reads: "The word is not employed in the conciliar documents, but one does find there the affirmation of its exigencies." See above, p. 10, with the note.
- Pius XII, Lenten pastoral instruction to the priests and preachers of Rome, 17 February 1945, AAS 37 (1945), p. 39.
- Saint Pius X was the first, it seems, to have spoken of “the active participation in the sacrosanct mysteries and in the public and solemn prayer of the Church” in his Motu proprio Tra le sollicitudine on sacred music (22 November 1903) where he encouraged Gregorian chant: “it is necessary to reestablish Gregorian chant in the use of the people, so that the faithful may again take a more active part in the ecclesiastical office, as in ancient times.” This is far from the guitar masses that followed the Council.
- See Abbé Franz Schmidberger, « La protestantisation du concil Vatican II », Autorité et réception du concile Vatican II — 4e Symposium de Paris 2005, Vu de haut hors série, Paris, 2006, p. 208-210.
- Decree of the Holy Office Lamentabili (approved and confirmed by St. Pius X) on 3 July 1907, proposition 21 (condemned): "Revelation, constituting the object of the Catholic faith, was not completed (completa) with the Apostles."
- John Paul II, Ecclesia Dei adflicta, 2 July 1988, § 5 (which DV § 8 cites): "The root of this schismatic act can be discerned in an incomplete and contradictory notion of Tradition. Incomplete, because it does not take sufficiently into account the living character of Tradition, which, as the Second Vatican Council clearly taught, 'comes from the apostles and progresses in the Church with the help of the Holy Spirit. […]'"
- Benedict XVI, 22 December 2005, address to the curia: "On the other [hand], there is the 'hermeneutic of reform', of renewal in the continuity of the one subject-Church which the Lord has given to us. She is a subject which increases in time and develops, yet always remaining the same, the one subject of the journeying People of God."
- Father Brandler SSPX, in his study [published by Le Sel de la terre 7, 10 and 12] "De Dei Filius à Dei Verbum: un progrès?" (From Dei Filius to Dei Verbum: a progress?), remarks that the text of DV favors three errors: — The negation, or even the confusing, of the natural and supernatural orders (DV 6); — The faith viewed as a sentiment, a trust, and not as an intellectual knowledge (DV 5); — The Holy Scripture which is no more a «myth»: a way to think that it is not without any error (DV 19).
- DV 22: "And should the opportunity arise and the Church authorities approve, if these translations are produced in cooperation with the separated brethren as well, all Christians will be able to use them."
- See for example: frère Pierre-Marie, « Ecclésiologie comparée », Le Sel de la terre 1, summer 1992, p. 25.
- See Pius XII, Mystici Corporis, 29 June 1943.
- Cardinal Joseph Ratzinger, Church, Ecumenism, & Politics: New Endeavors in Ecclesiology, Ignatius Press, 2008, p. 24: "Some (German theologians) wondered (in the 1930s) whether the image of the Mystical Body was not too narrow as a point of departure to define the manifold forms of affiliation with the Church that have actually existed in the confusion of human history. The image of the Body provides only one notion of affiliation, that of the 'member'; someone is a member or else he is not, and there are no intermediate degrees. Yet—people asked—is this image not too restrictive precisely in its point of departure, since there are quite obviously intermediate degrees? So they hit on the expression 'People of God', which in this respect is roomier and more flexible. The Constitution on the Church Lumen Gentium adopted it for this very purpose when it described the situation of non-Catholics who wrongly claim to be “Christians”, by saying that they are somehow 'joined' (coniunctio) to the Catholic Church and and those not even claiming to be Christians by saying that they are 'related' (ordinatio) to the Church; in both instances, the document relies on the idea of the People of God (nos. 15 and 16)."
- See Pius XII, Mystici Corporis, 29 June 1943: "…this true Church of Jesus Christ—which is the One, Holy, Catholic, Apostolic and Roman Church" (Humani generis repeats this affirmation and makes it obligatory: Dz 2319, absent from DS).
- On this and the following question, see the note by Cardinal Larraona published in Msgr. Lefebvre, I Accuse the Council!, Kansas City, Angelus Press, 1998, p. 51, 55: "From being monarchical, the Church becomes episcopalian and collegiate, and this by divine right and by virtue of the episcopal consecration. […] if the doctrine proposed in the schema were true, the Church would have been living in direct opposition to divine law for centuries!"
- See Pius XII, encyclical Ad Apostolorum Principis of 29 June 1958, which refers to the encyclicals Mystici Corporis (1943) and Ad Sinarum Gentem (1954).
- See Sì Sì No No, 31 January 2013, which adds: "The body of bishops is thus not a stable and permanent group who with Peter and under him has the supreme power of teaching and governing the whole Church. As one can see, collegiality is closely related, even if it is more attenuated or mitigated, to conciliarism and theological Gallicanism."
- Article 7 of the Institutio Generalis of the new mass according to the typical edition of 1969 [English translation]. See also Daniel Raffard de Brienne, Lex Orandi, lex credendi - La Nouvelle Messe et la Foi, 1983 (available on the site of the Latin portal, or in number 107, May-June 1984, of Lecture et Tradition): "The supper (a protestant word) or mass is thus uniquely the assembly of the people of God; the priest is only a presider; a work of the community, the Supper is only the celebration of the memorial of the Lord; according to the second phrase, the presence of Christ, purely spiritual, is accomplished by the assembly. Luther spoke no differently."
- See Ralph M. Wiltgen, The Rhine Flows into the Tiber, Charlotte, North Carolina, TAN Books, 2014, p. 32 (Fr. Schillebeeckx, O.P., succeeds in opposing the first four dogmatic schemas on 16 October 1962) and p. 71-75 (the rejection of the schema on the sources of Revelation).
- John XXIII, Gaudet Mater Ecclesia, 11 October 1962 (from the Italian text [Komonchak translation]).
- Acta Synodalia Sacrosancti Concilii Œcumenici Vatican II, Volumen I (Periodus prima), Pars IV (Congregationes generales XXXI-XXXVI), Typis polyglottis Vaticanis, 1971, p. 653 et sq. [Komonchack translation: "On defending intact the deposit of faith" in The Council that Might Have Been].
- John XXIII, Gaudet Mater Ecclesia, 11 October 1962 [Komonchak translation]
- The Conciliar Church is the collection of Catholics who accept the Council as a norm of thought. On the contradiction between the schema for a "dogmatic Constitution on the deposit of the faith" and the teaching of the Conciliar Church, see «La Révélation et la foi», Le Sel de la terre 92, spring 2015.