The SSPX are Protestants in Fiddlebacks

2 Cor And no wonder: for Satan himself transformeth himself into an angel of light. 

Don't let their beautiful vestments and The Real Mass fool you, Satan his own self is using them for his own ends - to destroy the Faith of Catholics.

The SSPX are Protestants in Fiddlebacks 

http://shamelesspopery.com/the-protestant-fallacy-that-threatens-to-undermine-christianity/

who private judgment has supplanted The Magisterium and those who succor the SSPX Schism show by their words and their actions that they repudiate the infallible teachings of Vatican I and, thus, the lot of them are both heretical and schismatic.

On August 29, 1987, he who created the schism, Bishop Emeritus Lefebvre, wrote to the four men whom he was to illegally make Bishops

The See of Peter and posts of authority in Rome being occupied by Antichrists, the destruction of the Kingdom of Our Lord is being rapidly carried out even within His Mystical Body here below.

Who was the Pope in 1987 whom Bishop Emeritus Lefebvre declared an Antichrist?

Pope Saint John Paul II.

Yeah, follow Lefebvre whose private judgment of Pope John Paul II was that he was an Antichrist whereas the Catholic Church declared him a Saint.

Excerpts from the Infallible Teachings of Vatican 1 which Mons Lefebvre and his acolytes reject;

Chapter 2.
On the permanence of the primacy of blessed Peter in the Roman pontiffs

1. That which our lord Jesus Christ, the prince of shepherds and great shepherd of the sheep, established in the blessed apostle Peter, for the continual salvation and permanent benefit of the Church, must of necessity remain for ever, by Christ's authority, in the Church which, founded as it is upon a rock, will stand firm until the end of time [45].

2. For no one can be in doubt, indeed it was known in every age that the holy and most blessed Peter, prince and head of the apostles, the pillar of faith and the foundation of the Catholic Church, received the keys of the kingdom from our lord Jesus Christ, the savior and redeemer of the human race, and that to this day and for ever he lives and presides and exercises judgment in his successors the bishops of the Holy Roman See, which he founded and consecrated with his blood [46].

3. Therefore whoever succeeds to the chair of Peter obtains by the institution of Christ himself, the primacy of Peter over the whole Church. So what the truth has ordained stands firm, and blessed Peter perseveres in the rock-like strength he was granted, and does not abandon that guidance of the Church which he once received [47].

4. For this reason it has always been necessary for every Church--that is to say the faithful throughout the world--to be in agreement with the Roman Church because of its more effective leadership. In consequence of being joined, as members to head, with that see, from which the rights of sacred communion flow to all, they will grow together into the structure of a single body [48].

5. Therefore, if anyone says that it is not by the institution of Christ the lord himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole Church; or that the Roman Pontiff is not the successor of blessed Peter in this primacy: let him be anathema.

Chapter 3.
On the power and character of the primacy of the Roman Pontiff

1. And so, supported by the clear witness of Holy Scripture, and adhering to the manifest and explicit decrees both of our predecessors the Roman Pontiffs and of general councils, we promulgate anew the definition of the ecumenical Council of Florence [49], which must be believed by all faithful Christians, namely that the Apostolic See and the Roman Pontiff hold a world-wide primacy, and that the Roman Pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole Church and father and teacher of all Christian people.

To him, in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal Church.

All this is to be found in the acts of the ecumenical councils and the sacred canons.

2. Wherefore we teach and declare that, by divine ordinance, the Roman Church possesses a pre-eminence of ordinary power over every other Church, and that this jurisdictional power of the Roman Pontiff is both episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the Church throughout the world.

3. In this way, by unity with the Roman Pontiff in communion and in profession of the same faith , the Church of Christ becomes one flock under one Supreme Shepherd [50].

4. This is the teaching of the Catholic truth, and no one can depart from it without endangering his faith and salvation.

8. Since the Roman Pontiff, by the divine right of the apostolic primacy, governs the whole Church, we likewise teach and declare that he is the supreme judge of the faithful [52], and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgment [53]. The sentence of the Apostolic See (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon [54]. And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman pontiffs to an ecumenical council as if this were an authority superior to the Roman Pontiff.

9. So, then, if anyone says that the Roman Pontiff has merely an office of supervision and guidance, and not the full and supreme power of jurisdiction over the whole Church, and this not only in matters of faith and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world; or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is not ordinary and immediate both over all and each of the Churches and over all and each of the pastors and faithful: let him be anathema.

Chapter 4. 
On the infallible teaching authority of the Roman Pontiff

1. That apostolic primacy which the Roman Pontiff possesses as successor of Peter, the prince of the apostles, includes also the supreme power of teaching. This Holy See has always maintained this, the constant custom of the Church demonstrates it, and the ecumenical councils, particularly those in which East and West met in the union of faith and charity, have declared it.

2. So the fathers of the fourth Council of Constantinople, following the footsteps of their predecessors, published this solemn profession of faith: The first condition of salvation is to maintain the rule of the true faith. And since that saying of our lord Jesus Christ, You are Peter, and upon this rock I will build my Church [55], cannot fail of its effect, the words spoken are confirmed by their consequences. For in the Apostolic See the Catholic religion has always been preserved unblemished, and sacred doctrine been held in honor. Since it is our earnest desire to be in no way separated from this faith and doctrine, we hope that we may deserve to remain in that one communion which the Apostolic See preaches, for in it is the whole and true strength of the Christian religion [56].

5. The Roman pontiffs, too, as the circumstances of the time or the state of affairs suggested, sometimes by summoning ecumenical councils or consulting the opinion of the Churches scattered throughout the world, sometimes by special synods, sometimes by taking advantage of other useful means afforded by divine providence, defined as doctrines to be held those things which, by God's help, they knew to be in keeping with Sacred Scripture and the apostolic traditions.

6. For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.

Indeed, their apostolic teaching was embraced by all the venerable fathers and reverenced and followed by all the holy orthodox doctors, for they knew very well that this See of St. Peter always remains unblemished by any error, in accordance with the divine promise of our Lord and Savior to the prince of his disciples: I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren.

7. This gift of truth and never-failing faith was therefore divinely conferred on Peter and his successors in this See so that they might discharge their exalted office for the salvation of all, and so that the whole flock of Christ might be kept away by them from the poisonous food of error and be nourished with the sustenance of heavenly doctrine. Thus the tendency to schism is removed and the whole Church is preserved in unity, and, resting on its foundation, can stand firm against the gates of hell.

+++++++++End Quotes++++++++++=

ARCHBISHOP LEFEBVRE ARROGATES TO HIMSELF A UNIVERSAL
JURISDICTION WHICH HE DOES NOT AND CANNOT HAVE

In the formula of union of the League of the Catholic Counter-Reformation, dated September 28, 1974, Fr. de Nantes had written  : “ Schism declares itself through the rebellious rejection of the doctrinal, pastoral and judicial authority of the apostolic and Roman hierarchy. ”

By planting his priories in various countries, Archbishop Lefebvre was effecting a “ practical rupture of communion with the whole Church constituted as a hierarchical body ”. He was establishing himself as a supreme and universal authority, one that was direct and immediate, distributing powers, jurisdictions and sacraments for the whole world… rather like a pope. In matters of sacramental and canonical jurisdiction he was substituting his own authority – not openly, but surreptitiously – for the unique hierarchical authority of the reigning Pope. His argument was that, according to canon law, the priests ordained by him possessed powers of jurisdiction throughout the world, owing to exceptional circumstances.

Let us listen to the reasons he developed at his press conference of September 15, 1976  :

“ Question  : Monsignor, the young priests coming out of your seminary at the present time are not able to confer the sacraments in a valid manner. For example, if a priest were to officiate at the sacrament of marriage, would this sacrament be valid  ?

“ Archbishop Lefebvre  : In this matter of the jurisdiction of priests, we base ourselves on the extraordinary cases mentioned by canon law. Canon law has provided for extraordinary circumstances for all the sacraments, for the jurisdiction of confession, for marriages. And since, in my opinion, – and clearly this a judgement which is of course somewhat personal, if you like – we find ourselves in extraordinary circumstances, circumstances which are rarely seen in the Church, well then, I think that these young priests are in the position of being able to make use of those faculties allowed for by canon law in extraordinary circumstances. Take confession for example  : if there is a road accident, even if you have no jurisdiction in the diocese, you can approach the dying and give him the sacraments. When a ship is sinking, you can also give the sacraments. You have jurisdiction  ; the law gives you jurisdiction at that moment. Say a fire breaks out or war is declared, you have no time to ask the bishop for jurisdiction  ; you already have jurisdiction. They are extraordinary circumstances. I think that we are in extraordinary circumstances, not physical but moral, such that our young priests have the right to make use of these extraordinary faculties. 

How pitiful  ! “ Such a demonstration is, alas, quite worthless ”, Fr. de Nantes will write. ” And the theologian of the Catholic Counter-Reformation will prove this easily. Let us read what he says  : “ The Code of Canon Law recognises objective extraordinary circumstances, that is to say, circumstances which are specified by law, incontestable, and necessarily recognised by episcopal and Roman authority. The Code provides for these circumstances precisely in order to prohibit any subjective interpretation and to put a stop to private judgements all too eager to find ways of avoiding ordinary episcopal jurisdiction.

“ Thus, it is recognised that any priest, even an irregular one, has the right to confer the sacraments of salvation on a person who is in positive and proximate danger of death. But in order for a priest to organise a regular Catholic ministry outside the knowledge and power of the local Ordinary, three conditions are necessary  : 1) that he himself be a bishop, 2) that the local hierarchy has been destroyed, annihilated or impeded, and 3) that the moral consent of the Sovereign Pontiff is positively certain (cf. Dom Gréa, L’Église et sa divine constitution, p. 235-238).

“ Archbishop Lefebvre personally fulfils the first of these conditions. Not the others. To say that the second is realised, is to judge without appeal – and I employ the term in its strict juridical acceptation – that nowadays there is no longer any episcopal Body on earth, or at the very least that there is no longer any bishop in this country… As for the third condition, to maintain this, one would have to make out that the Pope is drugged, that he has a double, that he is confined to his room, or else roundly state that there is no longer a true Pope…

“ Consequently… Either there still exists on earth a visible and hierarchical Church, one that is Catholic, apostolic and Roman, whose divine order is established and maintained according to the rules of canon law in force. In this case, Archbishop Lefebvre’s attempted justification has no value  ; confessions and marriages conferred without the ordinary powers of jurisdiction and, in the case of marriage, without the parish priest’s personal delegation, are indisputably null and void in law.

“ Or else, there is no longer a Pope in Rome  ; there are no more bishops in our dioceses or elsewhere, other than Archbishop Lefebvre alone. But in that case, why bother to call on canon law, using a shaky argument  ? If today he is the sole Successor of the Apostles, then it his authority alone that subsists as the fount of law in the eyes of men and of God. Let him concede powers throughout the world to whom he will, where he wills and as he wills  ! But that is not what lies behind his thinking, as can be seen by the timid and hesitant justification we have just read. But it must be the thinking of a number of priests and faithful who follow him and urge him on.

“ It is extremely grave  : for souls who receive absolutions that are invalid and who become accustomed to this protestant subjectivism  ; for families that accept marriages which no ecclesiastical court, knowing of the facts, would hesitate to declare null and void  ; for the undivided subsistence of Holy Church, broken by this reasoning and this behaviour, which can only be called schismatic, because that is what it is and, sad to say, is so even more formally than the latent schism of those who camp within the Church, taking advantage of the complicity and inertia of those who occupy the highest positions, the better to destroy her. ”