The Society of the Immaculata’s
Theological Position

The members of the Society of the Immaculata profess and adhere to the Catholic Faith as it has been consistently taught throughout the centuries since the time of Our Lord. With the convocation of the Second Vatican Council, an unprecedented situation has befallen the Church, which threatens her very doctrines and worship. In order to provide for the preservation of the Catholic Faith and the traditional Holy Sacrifice of the Mass and Sacraments, the following should clearly define the actual position that we have taken.

VATICAN COUNCIL II:
Convoked by "John XXIII" for the purpose of “updating” the Church, this council (1962-65) decreed and implemented teachings which had been previously condemned by the infallible teaching Magisterium of the Church. The Second Vatican Council’s incorrect teachings were primarily in the areas of religious liberty and false ecumenism. These were previously condemned by:

Therefore, the Second Vatican Council is not to be seen as a true council of the Catholic Church because it has erred in its teachings on faith and morals.

Following the Second Vatican Council, various commissions were established to modernise the Holy Sacrifice of the Mass and the traditional rites of the Sacraments. The particular commission established to destroy the Mass included Protestant “theologians”. The Novus Ordo Missae represents a striking departure from the Catholic theology of the Mass as it was formulated in Session XXII of the Council of Trent. The results of this modernisation were a new definition of the Mass (reflecting Luther’s concept of the Last Supper), the alteration of the Offertory prayers to delete the concept of propitiatory Sacrifice, and the substantial alteration of the very words of Consecration. The Novus Ordo Missae, contradicts previous infallible teachings and decrees of the Catholic Church, such as:

Therefore, the Novus Ordo Missae is not a valid Mass and must be seen as a danger to one’s faith. The fact that “liturgical innovation” began in the 1950’s by Bugnini is the reason why the Society of the Immaculata does not use the “Reformed Holy Week”, the “Dialogue Mass” or certain other changes made to the Missal and Calendar toward the end of Pius XII’s reign.

That which has been said of the Novus Ordo Missae can, in the same respect, be said of the new Vatican II rites for the seven sacraments. To the degree that the matter, form and intention of each of the sacraments has been substantially altered, to that degree their validity must be questioned. The Catholic Church has, most certainly, always taught what the proper matter, form and intention are in the confecting of the sacraments.

The Society of the Immaculata professes without reservation all the teachings of the Catholic Faith, and especially defends the thrice-defined dogma Extra Ecclesiam Nulla Salus and Trent’s infallible teaching on the necessity of the reception of the Sacrament of Baptism for Justification (Session VI, ch. 7) and Salvation (On Baptism, Canon 5).

Everyone ascertains, unfortunately, that the Church is going through one of those storms predicted by Our Lord, perhaps the most terrible of her history. For the Society of the Immaculata, the origin of this crisis is found in Vatican II. The teaching of Vatican II concerning episcopal collegiality, religious liberty, ecumenism, non-Catholics belonging to the Mystical Body of Christ, relations between the Church and the modern world, is in contradiction to the Magisterium of the Church, of many popes, and many ecumenical Councils. The reform of the Holy Sacrifice of the Holy Mass, and of Canon Law, are harmful to souls and favour Protestant heresies.

All this cannot come from the Catholic Church, directed by the Holy Ghost, and from a legitimate successor of Peter, endowed with the charism of infallibility. The Society of the Immaculata, in the face of this unprecedented crisis that involves necessarily all the Vatican II documents and the subsequent reforms, realizes that it cannot accept these false doctrines contrary to faith and morals nor incite the faithful to disobedience towards the legitimate authority in the Church.

We're faced with a choice: Either Church authority no longer enjoys infallibility - impossible, due to Christ's promise - or the men who promulgated the laws or rites which promote error and harm souls, do not truly possess authority of the Church; either the authority of the Church promotes error - an impossibility, given the Church's infallibility - or that a pope as an individual has defected from the faith and consequently lost his office [Pope Paul IV, Cum ex Apostolatus Officio, 15 Feb. 1559]. The logic of the faith compels us to believe the latter proposition. This view is only bolstered by the countless heresies of "John Paul II."

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