The Final Unmasking, Hugo Maria Kellner

LEFEBVRE

The Final Unmasking

Hugo Maria Kellner

THE FINAL UNMASKING OF “ARCHBISHOP” LEFEBVRE’S SATAN-INSPIRED, “TRADITIONALIST” IMPOSTURE BY THE DETECTION OF THE INVALIDITY OF HIS OWN ORDERS

No. 72, issued July 1977

By Hugo Maria Kellner

As I have proved in my article No. 70 of January 15, 1976, the apostasy of the almost complete Catholic Church “organization from true God-centeredness and God-centered morality following Vatican II was the concluding stage of the apostasy of mankind. This apostasy started on a worldwide basis with the Protestant “Reformation” in the sixteenth century and will end according to the prophecies of Holy Scripture, with the annihilation of mankind.. This annihilation is already ominously heralded by the nuclear weapons which are stocked by the military superpowers in quantities sufficient to destroy mankind hundreds of times at any time.

Chapter 11 of the Apocalypse is of particular interest in our days, because it indicates that, after the apostasy of the overwhelming part of the Catholic Church in the aftermath of Vatican II, Christ’s Church will be revived. As documentary proof, I subsequently give details of the parts of the text of chapter 11 of the Apocalypse concerned here:

The chapter deals with the story of the two “witnesses” who, at a time when the influence of Christ’s Church is already extremely curtailed due to the apostatizing mankind, are empowered by God to bear witness to the true faith and warn in prophetic terms against the enemies of the Church who have already “trampled under foot” vast parts of its previous sphere of influence (verses 1-3).

Later, the Scriptural text continues as follows: “And when they have finished their testimony, the beast that comes out of the abyss [Antichrist] will wage war against them and will conquer them and will kill them and their dead bodies will lie in the streets . . . and the inhabitants of the earth will rejoice over them and make merry . . . because these two prophets tormented the inhabitants of the earth (verses 7 – 9).

“And after three days and a half, the breath of life from God entered into them. And they stood up on their feet and a great fear fell upon those who saw them. And they heard a great voice from heaven saying to them, “Come up hither’“ (verses 11,12).

But the fact that, according to the figurative language of the Apocalyptic prophecy, the bodies of the killed witnesses were not removed and buried, but were left on the streets and were soon revived, by God and taken to heaven, is a prophetic indication that the true Catholic Church, represented by the orthodox Catholic teachings of the two popes concerned (Pius IX & Pius X), is presently not really dead, but only in a dormant state and will soon be revived and will perform its divine task with all its essential functions in the remaining eschatological time of the history of mankind according to Christ’s prediction in Matthew 16:18.

“The gates of hell shall not prevail against it.”

But, because of the eschatological state of universal apostasy of mankind, the revived Catholic Church will be only an extremely small organization serving the few remaining true Catholics. For, only such a dwarf-like Church fits the words of Luke 18:8: “Yet when the Son of Man comes, will he find, do you think, faith on earth?”

The preceding deliberations assume presently a specific significance in the face of the fact that, since 1970, former Archbishop Marcel Lefebvre pretends that, with the aid of his “International Priest-Brotherhood of Saint Pius X,” set up within the framework of the “Modernist-Catholic” church organization and dedicated to the fight against Modernism, he will eventually reconvert this “Modernist” church organization to the true Catholic faith.

Due to the fact that Marcel Lefebvre uses one of the “witnesses” alluded to in the above-discussed chapter of the Apocalypse, i.e., Pope St. Pius X, as the patron saint of his priest-brotherhood, as its name demonstrates, even the impression could be created that he is destined by Divine Providence, in accordance with the above-discussed Apocalyptic text, for the revival of the Catholic Church in the end time of human history. But nothing could be further from the truth than such an assumption. For, as demonstrated in the following. pages with irrefutable documentary proofs, Lefebvre’s activities serve an ecclesiastical bogus enterprise obviously contrived by Satan by which the latter, in a diabolic perversion of the above-discussed Apocalyptic prophecy increases the number of his victims in the apostate “Catholic” church organization by either preventing the remaining true Catholics from leaving the apostate “Catholic” church organization or even by luring conservative Catholics who had already left this organization back into its soul-destroying sphere of influence and, in so doing, tries to prevent the organization of the remnant Catholic Church. In this scheme, Satan obviously makes use of the power hunger, the spell-binding pious attitude, and the apparent, but demonstrably non-existing ecclesiastical powers of conferring Holy Orders of “Archbishop” Marcel Lefebvre.

  1. Marcel Lefebvre’s Eccelsiastical Career Before and Immediately After Vatican II Ending with His Loss of Any Ecclesiastical Position of Power.

Marcel Lefebvre was born in Turcoing in the Diocese of Lille in northeastern France on November 29, 1905.

On September 21, 1929, he was ordained a priest by Achille Lienart, Bishop of Lille, and served first as a secular priest in the Diocese of Lille. Later, he entered the missionary Order of the Holy Ghost Fathers and, on September 18, 1947, was consecrated a bishop by the same Bishop of Lille meanwhile created a Cardinal by Pope Pius XI.

The ordination and consecration of Marcel Lefebvre by Bishop and/or Cardinal Lienart has a specific significance, as will be demonstrated …

On September 22, 1948, Marcel Lefebvre was promoted to the rank of a Titular Bishop of Arcadiopolis of Europe and, on September 14, 1955, to the position of the residential Archbishop of

Dakar in French Africa. In this capacity, he was the president of the Missionary Episcopal Conference and a papal delegate in French Africa.

As Lefebvre mentioned in a lecture given in Montreal, Canada, on May 27, 1976, of which I have the complete wording reproduced from a tape recording, he had hoped to be created a cardinal by Pope Pius XII if the latter would have lived two more years. He says so in a manner which suggests his aspirations to the papal throne. In this connection, he mentions that he was nominated an assistant to the papal throne and a member of the commission consisting of 20 archbishops and bishops which prepared Vatican II in the years 1961-1962 (see page 9, lines 54-59 and page 10, lines 1-2 of the just-mentioned text of his lecture in Montreal). His pride of having belonged to the commission preparing Vatican II is unmistakably recognizable from his lecture in Montreal. But his effort to indicate that this commission was orthodox Catholic must be firmly refuted as incorrect. For, this commission had, of course, been destined by John XXIII to organize the Council, convened by him in breaking the Antimodernism Oath sworn by him, on whose apostatic-ecumenical goal there could not be any doubt from the beginning, in particular since the Protestant apostates had been invited to the Council as guests of honor. The fact that the evil spirit of John XXIII, Cardinal J.B. Montini, also belonged to the commission preparing Vatican II was conveniently suppressed by Marcel Lefebvre in his Montreal lecture. Contrary to the impression Lefebvre wants to give, it is likely that he, as a comparatively unimportant missionary bishop, was selected as a member of the commission preparing Vatican II because there was reason to assume that he would promote the goals of John XXIII and of Montini.

A decisive turn in Marcel Lefebvre’s ecclesiastical career which he, significantly, does not mention in his public utterances, but which is documented in the papal yearbooks, is the fact that, on January 23, 1962, he was transferred from the Archdiocese of Dakar in French West Africa to the ordinary Diocese of Tulle in the center of France, while he was permitted to continue to use his title of Archbishop as a personal title. Since the transfer to France did not only mean a lowering of his rank, but made it impossible for him to continue his missionary activities, this transfer must be regarded as a transfer by way of punishment. As far as I know, Lefebvre has never commented on the reasons for this transfer. The following criticism which appeared in the Canadian paper “The Montreal Star” on August 26, 1976, page A-12, might give an indication: “It was in Africa, where he reigned as an uncrowned and mainly undisputed king of the bush.”

Marcel Lefebvre’s reaction to his punitive transfer, characteristic for him, was that he, only a few months later, i.e., on August 11 1962, resigned as Bishop of Tulle. Subsequently, he was nominated a Titular Archbishop of Synnada in Phrygia and was elected Superior General of the Holy Ghost Fathers in Rome. His abdication as the Bishop of Tulle had the important consequence that he lost the jurisdictional power (of course pertaining only to the territory of the Diocese of Tulle) of a residential bishop, in particular his jurisdiction of ordaining priests, and never recovered it, a fact Important in connection with his subsequent illegal ordinations of priests.

Marcel Lefebvre participated in Vatican II as the Superior General of the Holy Ghost Fathers. Today, a number of years after the Council, he criticizes correctly that the Council. apostatized from God-centeredness and God-centered morality to apostate man-centeredness and man-centered morality and that this apostasy expresses itself in the liturgy, too, by the replacement of the Latin-Tridentine Mass by the “Novus Ordo Missae.” If this was his conviction already during the

Council, as he wants to make it believed today, he would, of course, have had the obligation to give to this conviction loud expression at the Council, and, if he would not have been successful in this effort, he would, of course, have had the obligation to leave the Council under loud protest. And, if he had seen in the years immediately after the Council, as he was liable to see, that the apostate doctrines of the Council were consolidated and were accepted not ‘only’ by Paul VI, but by all residential bishops without any exception, it would have been his duty to leave the “Catholic” church organization. But nothing of this kind was done by Marcel Lefebvre who, today, puts on an air of complete Catholic orthodoxy. He continued his position of the Superior General of the Holy Ghost Fathers until October 1968. In a lecture given in Canada to the “Vers Demain” group several years ago, he aroused the impression that he had resigned the position of the Superior General of his order voluntarily because of dogmatic differences. That this is not in agreement with the facts is evident from a letter dated May 15, 1975, and addressed to me by the present Superior General of the Holy Ghost Fathers, Franciscus Timmermans. As this letter demonstrates, Lefebvre ‘had served completely his term, of office determined by his election to the position of Superior General and had, afterward and only afterward separated himself from his order and changed his residence from Rome to Switzerland.

  1. Marcel Lefebvre Gains, by Supporting the “Traditionalists” with the Aid of Almost Incredible, Canonical Impostures, Again a Certain Position of Power in the Apostate “Catholic” Church Organization

Marcel Lefebvre did not use the expiration of his term of office as the superior general of his order as a suitable occasion to separate himself from the so-called “Catholic” church organization which, according to his own assertions, had apostatized from the essential elements of the Catholic faith, and to devote himself to the spiritual needs of the numerically extremely few remaining true Catholics as would have been his duty. What he really did, after he had lost his position as a superior of his order and, as a consequence, any influence in the “Catholic” church organization, was to try to win again a position of power in the same apostate church organization. As a basis for his efforts of gaining power, he used and he uses the promotion of the so-called “traditionalists,” a conservative, but, for this reason, not orthodox Catholic splinter group in the apostate “Catholic” church organization.

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