Archbishop Lefebvre on fast and abstinence


Our Lord gave us the example during His life, here on earth concerning prayer and penance. Our Lord, thought He was free from concupiscence and sin, still He indeed did penance and offered reparation for our sins, giving us example so that our penance be beneficial not only for ourselves, but also for others.

«Pray and do penance».

Do penance in order to pray better, in order to be closer to God Almighty. That is what all the saints did, and it is what all the messages of the Blessed Virgin remind us. Would we dare to say that this need is less important in our day than it was in times past? On the contrary, we can and must affirm that today, more than ever, prayer and penance are necessary because every effort has been made to diminish and denigrate these two fundamental elements of the Christian life. Never before had the world sought to satisfy, without any limit, the disorderly instincts of the flesh, even to the point of killing millions of innocent unborn children. In these times, when even the men of the Church align themselves with the spirit of the world, we are witnesses of the disappearance of prayer and penance, particularly in their character of reparation for sins and to obtain forgiveness of sins. At the Council the bishops called for a decrease in fasting and abstinence in such a way that prescriptions have virtually disappeared.

We must recognize the fact that this disappearance is a consequence of the ecumenist and Protestant spirit that denies the need for our participation for the application of the merits of Our Lord for each one of us in the remission of our sins and the restoration of our divine filiation, that is, our character as adopted children of God.

In the past, the Church’s commandments envisioned: Mandatory fasting every day of Lent (except Sundays), the days of the Temporas and in many vigils; Abstinence every Friday of the year, on Saturdays of Lent and, in numerous dioceses, every Saturday of the year. What remained of those prescriptions was fasting on Ash Wednesday and Good Friday, and abstinence for Ash Wednesday and Lent Fridays. One is surprised at the reasons for such a drastic decline. Blessed are those who hunger and thirst for holiness, for they will be satisfied. Holiness is obtained through the Cross, penance and sacrifice.

If we truly seek perfection, we must follow the Way of the Cross. Let us listen, during this time of Lent, the call of Jesus and Mary, and commit ourselves to follow them in this Crusade of Prayer and Penance. May our prayers, our supplications and our sacrifices reach us from Heaven grace for those who are in places of responsibility in the Church return to the true and holy tradition, which is the only solution to revive and flourish again the institutions of the Church.

Message of the Most Sacred Heart to our Benedictine Congragation


“On Friday, the 13th of December, 1839, I was transported in spirit to the centre of the altar, that is, to the place where the priest stands to offer the Holy Sacrifice. I appeared to be on my knees, and I saw in spirit the Tabernacle open, and Our Lord partially issue from it, and make the sign of the cross on my forehead with the first finger of His right Hand. I remained for an instant filled with wonder, nevertheless my imagination was not active, I was in a purely passive state. I saw and I felt in spirit, I admired, but I did not act. A moment later, our Lord made with the same Finger a cross on my heart, my surprise and my wonder were redoubled and my heart bounded as it felt the impression of the Divine Finger. Finally, our Lord, always with the same Finger, and after the interval of a second, made the sign of the cross on my mouth.The cross on the forehead denoted intelligence and intrepidity, the cross on the heart, the love of God and the burning zeal. Suddenly I felt myself urged to say to Our Lord. “But what pledge, Lord, dost Thou give me that this project be accomplished?”. ‘My Heart’ Jesus immediately replied, and He seemed to be holding It in His Hands and presenting It to me from out the Tabernacle.” (The life of Jean Baptiste Muard, 1886, Burns and Oates, pags. 116,117)

The Sacred Heart of Jesus revealed Himself to Father Muard a second time:

It was at his last Christmas Mass, at the second memento. Our Lord deigned once more to speak to him and give him a fresh and most consolatory reassurance concerning the work to which He had called him. He dwelt strongly on five points.

1.- He confirmed all that He had previously made known to him regarding the new Congregation.

2.- He told him how dear it was to Him

3.- He promised that it should flourish

4.- That it would be a school of martyrs and confessors of the faith for the time of His last coming.

5.- That the members of this congregation, by whom He meant above all to designate the first, whom He had chosen as the foundations, must be saints, great saints, that such was His express will, and He repeated this several times, and always with increased emphasis.

And upon P. Muard representing to the Divine Savior his own unworthiness, his extreme weakness, and incapacity for all good, our Lord replied that He would give all the necessary graces, let them only confide in Him. Finally, He promised P. Muard a special personal favor or, father, reiterated a promise which He had more than once made to him. On the following days our Lord gave him a fresh confirmatory promise of all these things. It was in the very grotto where St Benedict received five special graces or precious privileges for his order (Pags. 312,313, idem)



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).


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.



No! There are real heresies in the writings of Luisa Piccarreta which we will explain. 


The first principal heresy is that she clearly violate the Catholic notion of Divine Revelation and the role of private revelation in the Church. She (Luisa) clearly states that what she has received is a new revelation, available solely through her writings. This heresy is hold by the Modernists.

The second heresy is called Monothelitism. This heresy was comdemded by the 3rd Council of Constantinople (680). The heresy proposed that in Christ there was in effect only one will, the Divine Will, and that Christ’s human will was totally absorbed into the Divine. With a greater reason neither that could happen with any man’s will whatsoever. Impossible for anyone´s will to be absorbed into the Divine Will. And that is exactly what Luisa teaches again and again in her “revelations”. Luisa clearly and repeatedly teaches that when one receives this new ¨Sacrament¨ of the Divine Will the human will ceases to function as such remaining only the Divine Will in us. I repeat, this not even happen with Chist. He has 2 wills, one Divine and one human. 

The third heresy is called Quietism. Luisa follows this heresy by teaching interior annihilation, asserting that this is the means of attaining holiness. She is teaching that our free will is not responsable of our actions once it is placed into the Divine Will.

Besides, there is a formal condemnation of Luisa’s books:

¨On Wednesday, July 13, 1938, in the General Session of the Supreme Sacred Congregation of the Holy Office, the Most Eminent and Reverend Cardinals concerned with the defense of the faith and good morals, following the previous recommendation of the Reverend Consultors, have CONDEMNED and ordered inserted into the Index of forbidden books the following works written by Luisa Piccarreta and published by others at different times in several places:

1. The watch of the Passion of Our Lord Jesus Chist, with a Treatise on the Divine Will

2. In the kingdom of the Divine Will

3. The Queen of Heaven in the Kingdom of the Divine Will

The following Thursday, July 14 of the same month and year, Our Most Holy Father, Pius XI, Pope by Divine Providence, in the usual audience accorded the Most Excellent and Reverend Assessors of the Holy Office, approved the decision of the Most Eminent Cardinals that had been submitted to him, confirmed it, and ordered it published.¨ (Acta Apostolicae Sedis, t.30, August 31, 1938).



1.- Christian faith cannot accept ¨revelations¨ that claim to surpass or correct Revelation which was indeed closed down at the death of the last Apostle, St John the Evangelist.

2- The teaching given in any private revelation must be summited to Sacred Scriptures and Tradition in order to prove itself as something considered as catholic teaching.

3.- Everything we need for our salvation and sanctification to the highest perfection has been given to us by Jesus Christ and the apostles and handed down to us through the Catholic Church.



1. Jesus to Luisa: “I wish to emit the third FIAT, since I cannot contain my love any longer. This will complete the work that poured forth from me. Otherwise, the work of Creation as well as Redemption would remain incomplete.¨ (BH, p 119). Against principle 1,2 and 3.

2. Jesus to Luisa: ¨There will not be either before or after you, any creature for whom I will obligate through necessity assistance of my Ministers.¨

  COMMENT: One cannot be obligated through necessity to follow a private revelation. (Princ. 1)

3. Jesus to Luisa: ¨My Mother has supremacy over all the Church. In the same way I have done this with you… everything I reveal to you about my Will: The Goods that it contains and how the creature should enter into it and how the paternal kindness wants to open another era of grace”. (BH p.14)

  COMMENT: Luisa is claiming to have received a new ¨deposit¨ of faith which parallels the revelation given to the Apostles. St Thomas teaches de following: “There is a threefold state of mankind; the first was under the Old Law; the second is that of the New Law; the third will take place not in this life, but in Heaven… we are not to look forward to a state wherein man is to possess the grace of the Holy Ghost more perfectly than he has possessed it hitherto.” (Summa I-II, 106).

Against St Thomas there is again Luisa’s ‘revelation’ from “Jesus”: “These revelations regarding my Volition will be as a balm to heal the wounds produced by the human will. Whosoever has the benefit of this knowledge will feel the flow of a new life of light, of grace and strength to fulfill my Will in everything… My daughter, the Kingdom of my Will is invisible. In these writings I have placed superabundant light, grace and attraction to make my kingdom victorious. TO THE EXTEND THAT THESE WRITINGS BECOME KNOWN, they will wage a sweet battle against the human will and will win.” (p.16, BH)  (Against principles 1 and 3)

4. Jesus to Luisa: “Even the way I ask you to pray is not found in any other” (p 19, BH).

   COMMENT: Suffices the Magisterium to answer for us: “Let the understanding, the knowledge, and wisdom of individuals as of all, of one man as of the whole Church, grow and progress strongly with the passage of the ages and the centuries; but let it be solely in its own genus, namely in the same dogma, with the same sense and the same understanding.” (DS 1800).


5. Jesus to Luisa: “The soul that does my Will according to the perfection that I teach you … she will surpass all the other Saints… because by remaining in my Will they act divinely, secretly and in a surpassing way” (BH, p 38).

   COMMENT: Besides the heresy of Monotheism and Quietism in this sentence. Take heed that Luisa is saying that without this “revelation” the teachings and Sacraments of the Church as they have come to us through Sacred Scriptures and Tradition are inept to bring us to the level of sanctification God desires us to have”. It contradicts also principle #3.


6. “I (Luisa), upon hearing this, said to myself: ‘Soon He will say that His Will is more than Sacramental Communion itself’. Then He immediately added: ‘Right! Right! Because Sacramental Communion lasts a few minutes. It is temporary, My Will, on the other hand, is perennial Communion.” (p.36 BH).

    COMMENT: This is completely impossible. Holy Communion cannot be compared to the indwelling of oneself spiritually in God! The Holy Eucharist is God Himself lasting physically few minutes in us, whereas on a mystical union of wills with God we always remain OURSELVES united with God through the bounds of charity! It is Monothelitism in all its monstrous size. It is again the voice of the serpent: “You shall be like unto God!” (understood as God as He is in His own essence).


7. Jesus to Luisa: “Ah, I repeat and I confirm to you that my Will is Sacrament and surpasses all the sacraments together in a way that is much more admirable, since it needs no one’s intervention nor anything material. The Sacrament of my Will is formed between my Will and the will of a soul. When both wills melt into each other they form the Sacrament.” (p. 106, BH).

   COMMENT: This statement describing the nature of the union between the human and the Divine Will cannot be said even of Christ Himself. To say that His human will was melted into, or was fused with, his Divine Will, is heretical.


8. “When a soul acts in my Will her humanity is, as it were, suspended. Then the Divine Life of my Love takes its place and acts”. (p. 86, BH). 

    “Thus the soul, until she is buried in my Will and dies completely in It, by disintegrating her volition in Mine” (p. 28. BH).

    COMMENTS: It is the heresy of Quietism. Annihilation of ourselves when placed in the hands of God. St Athanasius explains: “The human will following and not resisting or hesitating, but rather always submitting to His Divine and omnipotent Will. For it is necessary that the will of the flesh act, but that it be subject to the divine will”


9. “Jesus said to me (Luisa): ‘My dear one, look at how for the one who lives in my Volition there is no grace that goes forth from my Will toward all the creatures in Heaven or on earth in which he (i.e. the one who lives in the Divine Will) is not the first to take part. This is natural because he who lives in the house of his father abounds in his possessions. And if those on the outside receive anything, it is in virtue of him who lives inside.” (p.25 BH).

   COMMENTS: Evidently, to live in the Divine Will is to join Our Lady as Mediatrix of all graces!(??).

10.-After being refused Absolution from her confessor, Luisa nevertheless received Holy Communion (after that refusal). She tells us that Jesus said to her not to worry… “For once a person is relieved of his own human will and given over to my Divine Will, there is no need for priestly absolution, for it is given to you by your loving Jesus”. (BH, Vol. 16. Nov. 5, 1923)

   COMMENTS: Excellent example of the heresies of Monothelitism and Quietism. By doing this act of ¨trust¨ you shall be automatically saved without need of practicing your religion at all!!!



     Luisa Piccarreta´s Divine Will is more than heresy. It is an entirely new religion that has a blend of Protestantism, Modernism, Buddhism, Monothelitism, and Quietism. These heresies destroy human responsability for one’s actions. This new religion gives the “formula” to become essencialy like unto God.

Note 1.- BH = When the Divine Will Reign in souls, Book of Heaven: A selection of Passages. Luisa Piccarreta Center for the Divine Will. Jacksonville, FL. 1995.

The New Sacraments

The minister who confers a Sacrament must have the intention of doing that which the Church and Christ intends (and do not what the false Church of Vaticano II intends or what the masons intend). And to do so in a right manner, the minister must use a Catholic RITE which Indeed was given by Christ for that purpose and therefore is indeed capable of signifying CLEARLY the Grace that the visible sign produces.

Begining with, let us remember the comdenation of the council of Trent (Canon 11):
«If anyone says that in ministers, when they effect and confer the sacraments, there he does not requiere at least the intention of doing what the Church does, let him be Anathema.»

Moreover, in whatever «fórmula» or sacramental change of the true Sacraments, if it does not reflect the intention that Christ had when He created it, this very fact alone makes that modified Sacrament invalid.

The meaning of any sacramental form must be a determinated one, it must be unequivocal, that is, it must be exclusive and univocal. By its very essence it cannot be at all equivocal, unclear, or ambiguous.

By its very definition a Sacrament is a sensible sign producing the grace signified. If the words used for this signification are ambiguous, it would therefore be obvious that in such a case Grace would not be granted because it is NOT signified. Therefore the Sacrament would be invalid.

In the especific case of the
New Mass and of the New RITE of priesly ordenation the «grace» signified is ambiguous and therefore incapable of producing Grace. Those New rites moreover, preecisely because the ambiguity, they are incapable of being faithful at the necessity of having the intention of doing what the Church and Christ does. Based upon this solid principles, we can safely conclude that these «New» rites by themselves are invalid.

Therefore one cannot accept Sacraments from a «priest» that was ordained with the New RITE of ordenation, in the same way one cannot accept the New Mass from the hands of a valid priest.