I. Here is the intimate friend of Jesus, the one who rested on his chest at the Last Supper, and whom the divine Savior made part of his greatest secrets. The first condition of a true friendship is to have no secrets for the friend. Is your heart open for Jesus? Don’t you take any resolution without consulting it? At all times you can penetrate his heart through the lovely sore on his side; And He cannot do it on yours, full as it is totally of creatures! I love you, oh my God, and I want to love you always more (Saint Augustine).
II. The second quality of friendship is to share with the friend what is possessed. Now, Jesus, during his life, God gave everything to Saint John and, when he died, he gave his mother. “My son, he said, here is your Mother.” Saint John had given himself completely to Jesus, had abandoned everything to follow him. Give yourself all the same to Jesus, if you want to be his friend. Who do you use your heart for? The world is unworthy to possess it. What have you given Jesus in return for his tenderness? Have you consecrated your body, your will, your intelligence, in a word everything you are and everything you own?
III. In short, the third quality of friendship is similarity: love makes friends similar, if they are not already similar. It was also this love that made St. John like Jesus, also made him the spiritual son of Mary. Jesus will love you, if you resemble Him. To achieve this, it is necessary, not that you lie visibly on the heart of Jesus, but that Jesus come to your heart, and that you have no will other than His. Have the same tastes and the same disgust; there is true friendship (Saint Jerome).

San Juan y la amistad



I. He aquí al amigo íntimo de Jesús, aquél que descansó sobre su pecho en la última Cena, y a quien el divino Salvador hizo partícipe de sus más grandes secretos. La primera condición de una verdadera amistad es no tener secretos para el amigo. ¿Está abierto tu corazón para Jesús? ¿No tomas ninguna resolución sin haberlo consultado? En todo tiempo puedes penetrar en su corazón por la adorable llaga de su costado; ¡y Él no puede hacerlo en el tuyo, lleno como está totalmente de las creaturas! Os amo, oh Dios mío, y deseo amaros siempre más (San Agustín).

II. La segunda cualidad de la amistad es compartir con el amigo lo que se posee. Ahora bien, Jesús durante su vida diose todo entero a San Juan y, al morir, le dio a su madre. “Hijo mío, dijo, he aquí a tu Madre”. San Juan se había dado por entero a Jesús, había abandonado todo para seguirlo. Date del mismo modo todo entero a Jesús, si quieres ser su amigo. ¿A quién destinas tu corazón? El mundo es indigno de poseerlo. ¿Qué has dado a Jesús en retribución de su ternura? ¿Le has consagrado tu cuerpo, tu voluntad, tu inteligencia, en una palabra todo lo que eres y todo lo que posees?

III. En fin, la tercera cualidad de la amistad es la semejanza: el amor hace semejantes a los amigos, si ya no lo son. Fue también este amor el que hizo a San Juan semejante a Jesús, lo hizo también hijo espiritual de María. Jesús te amará, si te asemejas a Él. Para lograrlo, es menester, no que te recuestes visiblemente sobre el corazón de Jesús, sino que Jesús venga a tu corazón, y que no tengas tú otra voluntad que la suya. Tener los mismos gustos y las mismas repugnancias; he ahí la verdadera amistad (San Jerónimo).


We leave the final word of the decision of its validity to the Catholic Church in the future. But nevertheless we can make an apriori conclusion based upon the evidence we have available:


A communist principle of Lenin was used by de Masons in order to destroy the Episcopacy and therefore also the transmission of the Priesthood of Our Lord Jesus Christ: “Keep the shell, but empty it of its substance.”

A. General Principles

(1) Each sacrament has a form (essential formula) that produces its sacramental effect. When a substantial change of meaning is introduced into the sacramental form through the corruption or omission of essential words, the sacrament becomes invalid (=does not “work,” or produce the sacramental effect).

(2) Sacramental forms approved for use in the Eastern Rites of the Catholic Church are sometimes different in wording from the Latin Rite forms. Nevertheless, they are the same in substance, and are valid.

(3) Pius XII declared that the form for Holy Orders (i.e., for diaconate, priesthood and episcopacy) must univocally (=unambiguously) signify the sacramental effects — the power of Order and the grace of the Holy Ghost.

(4) For conferring the episcopacy, Pius XII designated as the sacramental form a sentence in the traditional Rite of Episcopal Consecration that unequivocally expresses the power of the order that a bishop receives and the grace of the Holy Ghost.

Preface for the Rite of Episcopal Consecration:

“Complete in thy priest the fullness of Thy ministry , and adorned in the raiment of all glory , sanctify him with the dew of heavenly anointing.”

This form univocally signifies the sacramental effects as follows:

(1) “The fullness of Thy ministry,” “raiment of all glory” = power of the Order of episcopacy.

(2) “The dew of heavenly anointing” = grace of the Holy Ghost.

B. Application to the New Form

Preface for the New Rite of Episcopal Consecration:

“So now pour out upon this chosen one that power which is from you, the governing Spirit whom you gave to your beloved Son, Jesus Christ, the Spirit given by him to the holy apostles, who founded the Church in every place to be your temple for the unceasing glory and praise of your name.”

(1) The new form for episcopal consecration that Paul VI promulgated does not seem to specify the power of the Order supposedly being conferred. Can it confer the episcopacy? To answer this question, we apply the foregoing principles.

(2) The short Paul VI form for episcopal consecration is not identical to the lengthy Eastern Rite forms, and unlike them, does not mention sacramental powers proper to a bishop alone (e.g., ordaining). The Eastern Rite prayers that the surrounding Paul VI consecration Preface most closely resembles are non- sacramental prayers for the installations of the Maronite and Syrian Patriarchs, who are already bishops when appointed. In sum, one may not argue that the Paul VI form is in use in valid Eastern Rites.

(3) Various ancient texts (Hippolytus, the Apostolic Constitutions, the Testament of Our Lord) which share some common elements with the Paul VI consecration Preface have been “reconstructed,” are of doubtful provenance, may not represent actual liturgical use, etc. There is no evidence that they were “accepted and used by the Church as such.” Thus they provide no reliable evidence to support for the validity of the Paul VI form.

(4) The key problem in the new form revolves around the term governing Spirit (Spiritus principalis in Latin). Before and after the promulgation of the 1968 Rite of Episcopal Consecration the meaning of this expression provoked concerns about whether it sufficiently signified the sacrament.

(5) Dom Bernard Botte, the principal creator of the new rite, maintained that, for the 3rd-century Christian, governing Spirit connoted the episcopacy, because bishops have “the spirit of authority” as “rulers of the Church.” Spiritus principalis means “the gift of a Spirit proper to a leader.”

(6) This explanation is false and disingenuous. Reference to dictionaries, a Scripture commentary, the Fathers of the Church, dogmatic treatises, and Eastern Rite non-sacramental investiture ceremonies reveals that, among a dozen different and sometimes contradictory meanings, governing Spirit does not specifically signify either the episcopacy in general or the fullness of Holy Orders that the bishop possesses.

(7) Before the controversy over it arose, Dom Botte himself even said that he didn’t see how omitting the expression governing Spirit would change the validity of the rite of consecration.

(8) The new form fails to meet two criteria as what the form of  Holy Orders needs to have so as to be valid as laid down by Pius XII.

(a) Because the term governing Spirit is capable of signifying many different things and persons, it does not univocally signify the sacramental effect.

(b) It lacks any term that even equivocally connotes the power of Order that a bishop possess — the “fullness of the priesthood of Christ in the episcopal office and order,” or “the full- ness or totality of the priestly ministry.”

(9) For these reasons, the new form constitutes a substantial change in the meaning of the sacramental form for conferring the episcopacy.

(10) A substantial change in the meaning of a sacramental form renders a sacrament invalid.

C. Conclusion:

Accordingly, for all the foregoing reasons, an episcopal consecration conferred with the new sacramental form promulgated by Paul VI in 1968 appears to be invalid, we cannot trust it at all. Nevertheless we leave the final judgement in the hands of the Catholic Church in a hopefully near future.

La vida cristiana


I. Comienza el día con la oración de la mañana y termínalo con el examen de conciencia; todos los días medita en la Pasión de Cristo, haz por lo menos una corta lectura espiritual, sé fiel a tus prácticas de devoción para con la Santísima Virgen; todos los días encontrarás tiempo suficiente para tus negocios. ¿Cómo cumples tus ejercicios de piedad? ¿Cómo pasas los días de tu vida? Cuando a la noche encuentres que nada hiciste por Dios durante el día, di llorando: ¡Ay! ¡he perdido un día que podía haber hecho de mí un santo y me hubiera podido procurar una gloria eterna!

II. Al levantarte, dite a ti mismo: He aquí, acaso, el último día de mi vida; si estuviera seguro que habría hoy de morir, ¿cómo emplearía esta jornada? Durante el día, al empezar tus acciones, eleva de vez en cuando tu corazón a Dios. Dile: Es por Vos, oh Dios mío, que trabajo y que sufro; concededme la gracia de que termine bien lo que emprendo y de que no os ofenda. Que toda mi vida os pertenezca, me ofrezco a Vos por entero (San Agustín).

III. Al examinar tu conciencia, hazte estas preguntas: ¿Qué virtudes he practicado hoy y qué pecados he cometido? ¿Qué fue de los placeres que gocé y de los honores que recibí? ¿Qué me queda de ellos? Y, al contrario, ¡qué alegría experimentaría si hubiese hecho o sufrido algo por Dios! Piensa, por fin, que tu sueño sea acaso para ti el sueño de la muerte y tus sábanas la mortaja con la que serás sepultado. La podredumbre será tu cama y los gusanos tu vestidura (Isaías).

Los malos pensamientos


I. Hay tres clases de pensamientos que debemos rechazar, que hasta deberíamos prevenir. Los primeros son las distracciones en nuestra oración; nos arrebatan todo el fruto de nuestras plegarias y, a menudo, nos hacen cometer nuevos pecados en el momento en que deberíamos obtener el perdón de nuestras faltas pasadas. Para ahuyentar estos pensamientos importunos, haz con frecuencia actos de fe; piensa que Dios te ve, que oye tus ruegos y que castigará tu negligencia al no desechar esas distracciones.

II. Los pensamientos contra la castidad son mucho más peligrosos todavía: fácil es complacerse en ellos, detenerse en ellos voluntariamente y cometer en un instante grandísimos pecados. Así, vigila, rechaza esos pensamientos poniendo la atención de tu espíritu en otra cosa, ocupándolo con pensamientos graves tales como los de la muerte, del infierno y del juicio. ¿Quieres verte libre de esta clase de tentaciones? Vigila tus sentidos: tus ojos y tus oídos son las puertas que les dan acceso a tu alma.

III. El demonio te sugiere, a veces, dudas contra la fe: esas dudas son peligrosas, sobre todo en la hora de la muerte. Las vencerás con la humildad y la oración; desconfía, pues, de tus propias fuerzas e implora el socorro del Cielo. La fe es un don de Dios: Aquél que te la dio te la conservará, siempre que recurras a Él. Si, con todo, esos pensamientos continuaran importunándote, haz actos de fe. Cuanto más te cueste penetrar las verdades de la salvación, más debes reverenciarlas y admirarlas (San Eusebio).