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Paul L. Kramer Biography

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“In his remarks about Father Gruner at the end of the June 26 press conference, Cardinal Ratzinger had also noted that Father Gruner was no doubt suffering from angoscia - the Italian word for extreme mental anguish. Cardinal Ratzinger obviously knew of the threat of excommunication, which would indeed cause angoscia in any faithful priest who loves the Church. But Father Gruner's plight is only emblematic of the plight of the Church as a whole in the post-conciliar epoch: a priest who has committed no offense against faith and morals is personally threatened with excommunication by the very head of the Congregation for the Clergy, while throughout the Church predators in Roman collars molest alter boys or spread heresy as their bishops move them from place to place or conceal their activities and protect them from punishment; and the Congregation for the Clergy does nothing. What is to explain this outrageous disparity of justice? There seems to us only one sensible explanation, based on what we have shown thus far: In the Catholic Church of the post-conciliar Adaption, the one unforgiveable offense, just as in Stalinist Russia, is to buck the Party Line. And Father Gruner had bucked the Party Line on Fatima.”

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“Here too we see the disparity of treatment as between traditional Catholics who in any way present an obstacle to the new orientation, and those who embrace the new orientation wholly and entirely. In contrast with the Vatican's pandering to the CPA, Archbishop Marcel Lefebvre was publicly pronounced both excommunicated and schismatic in a motu proprio prepared for the Pope's signature within 48 hours of Archbishop Lefebvre's consecration of four bishops without a papal mandate - an action the Archbishop took in an effort (however misguided some may think it to be) to maintain Catholic tradition in a Church that appears to have gone mad. The Red Chinese procure (through former Catholic bishops) the consecration of 100 bishops without a papal mandate for their pro-abortion "church" and the Vatican takes no punitive action. Quite the contrary, it sends a Cardinal (no less) as a representative to hobnob with some of the illicit bishops! Yet, when Archbishop Lefebvre consecrates four bishops to serve Catholic Tradition, he is immediately cast into outer darkness by the same Vatican apparatus, even though Archbishop Lefebvre and the four newly consecrated bishops consistently professed their loyalty to the Pope whom they were attempting to serve by preserving traditional Catholic practice and belief. Why this striking disparity of treatment? The answer, once again, is that Archbishop Lefebvre resisted the Adaptation; the Red Chinese bishops, on the other hand, exemplify it. (page 124)”

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“While it is true that in normal circumstances a bishop without explicit permission or authorization from the Pope, nevertheless it is foreseen both in law and in practice over the centuries in Church history that a bishop can and sometimes must consecrate - that is, make - another bishop without explicit permission and even to go against a specific direct order of the Pope. Canon Law recognizes the right of a subject to go against an explicit order of a higher authority - even that of a Pope - in a specific instance, after due reflection and prayer, to go directly contrary if his conscience, informed by Catholic doctrine, persuades him that he must do so. (See Canon 1323, especially Section 4; and Canon 1324, especially Section 1 subsection 8, and Sections 3.) Furthermore, in law it is not ipso facto an act of schism for one to disobey in a specific instance while being subject to the authority of the Pope in general - but at most it is an act of disobediance.”

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“Stranger still Cardinal Castrillón Hoyos has made the same admission. In the aforementioned interview in 30 Days he said: "The emergency of our time is to show people that the Church of today is the same as the Church has always been." But why is there such an "emergency" in the first place? When in the entire history of the Catholic Church did it ever have to be demonstrated that the Church was still the same as before? Why would such a demonstration even be necessary if there were not a very good reason to suspect that the Church has been changed? There is indeed good reason to suspect this, as we have shown: Since Vatican II the Catholic Church has undergone and Adaptation precisely along the lines predicted, plotted, and carried out by Her worst enemies. And those in charge of the Catholic Church today refuse to recognize what has happened, even if they are not conscious agents of destruction themselves . . . They blindly and stubbornly defend the Adaptation of the Catholic Church as if it were a dogma of the Faith, while the real dogmas of the Faith are being undermined throughout the Church before their very eyes, while they do nothing.”

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“The Message of Fatima had, quite simply, been written out of existence, transformed into slogans of the Adaptation. And in line with this Stalinist Adaptation of the Church there would be censorship of anyone who hearkened to the former understanding of the old terms. In the same letter of February 16, Cardinal Castrillon Hoyos had demanded that Father Gruner "publicly retract" certain opinions in his apostolate's magazine that the Cardinal deemed objectionable. In a Church teeming with heretical literature which has undermined the faith of millions and engendered their souls, Carinal Castrillon Hoyos wished to censor the Fatima Crusader magazine! And why? Because the magazine had dared to criticize, not Catholic teaching on faith and morals, but the prudential decisions of Carinal Sodano and his collaborators - including their press conferences and dinners with the likes of Mikhail Gorbachev, their cozy relations with the schismatic CPA and their attempt to bury the Message of Fatima under of mountain of false interpretation. The treatment of Father Gruner, the Priestly Fraternity of St. Peter, Archbishop Lefebvre, the Society of St. Pius X, and other perceived obstacles to the new orientation of Vatican II illustrates that the post-conciliar epoch presents a situation very much that lamented by St. Basil at the height of the Arian heresy: "Only one offense is now vigorously punished: an accurate observance of our fathers' traditions . . ." Only one offense is now vigorously punished today: an accurate observance of the Church's constant pre-conciliar traditions . . .”

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“And yet, as the world moves ever closer to a final apocalyptic event, certain elements in the Vatican seem more determined than ever to consign the Message of Fatima to the past, while persecuting those who continue to proclaim it. Only one day after the terrorist attack of September 11, 2001 claimed more than 3,000 lives and stunned the entire world - only one day! - the Vatican press office released a statement condemning Father Nicholas Gruner and his Fatima apostolate and declaring that none should attend the apostolate's conference (scheduled for October 7-13, 2001) on world peace through the Fatima's Message! Are these Vatican officials more afraid of Fatima than world terrorism? Are they more concerned about a conference on Fatima in Rome than they are about the heresy and scandal which are wounding the Church throughout the world - on their watch? Clearly, these Vatican officials have lost all sense of proportion about the state of the world, and the state of the Church over which they preside.”

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“On February 16, 2001, Cardinal Castrillon Hoyos sent Father Gruner another letter, renewing the threat of "excommunication" and demanding that he "publicly retract" criticism of Cardinal Sadano, and other matters of free opinion in the Church, found certain articles in The Fatima Crusader - an unprecedented demand, and one that is quite ludicrous considering the profusion of heretical literature, promoted by unfaithful priests and even bishops during his tenure about which Cardinal Hoyos did nothing. (page 215)”

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“In a Church beset by widespread clerical corruption that he general tolerated during his tenure, Cardinal Castrillon Hoyos attempted to destroy the good name and life's work of a lone faithful priest, Father Nicholas Gruner, simply and only because he would not accept a counterfeit of the Message of Fatima dictated by the Vatican Secretary of State. (page 215)”

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“And yet, while there has been no "direct action" by the Vatican against priests who sexually abuse nuns, Father Nicholas Gruner was declared "suspended" in the Congregation for the Clergy's only public announcement concerning the "discipline" of any of the Church's 260,000 diocesan priests in 2001 - "suspended" for an offense that has never been specified, for none exists. "Suspended", in fact, for no other reason than that he has not desisted from promoting the authentic Message of Fatima. Such are the Vatican's priorities under the "new orientation" of the Catholic Church and the Secretary of State's Party Line on Fatima. (page 202)”

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“Catholics are bound to submit to the Church's established teaching on faith and morals; they are not bound to submit to new attitudes and orientations of liberalized churchmen who are now saying and doing things unheard-of in the Church's entire history. Thus, Catholics have the right, even the duty, to resist this new orientation arising from the ambiguities of the Council and the opinions of the "new theology", which conflict with the perennial and infallible Magisterium. For years, Catholics have labored under the misconception that they must accept the pastoral Council, Vatican II, with the same assent of faith that they owe to dogmatic Councils. This, however, is not the case. The Council Fathers repeatedly referred to Vatican II as a pastoral Council. That is, it was a Council that dealt not with defining the Faith, but with measures in the realm of practical and prudential judgment . . . Thus, unlike a dogmatic Council, Vatican II does not demand an unqualified assent of faith. The Council's verbose and ambiguous documents are not on a par with the doctrinal pronouncements of past councils. Vatican II's novelties are not unconditionally binding on the faithful, nor did the Council itself ever say that they were. (pages 74-75)”

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“The facts related in this book will convince many open-minded non-Catholics that the authenticity of Fatima is at least possible. If this can be said of outsiders, how much more convincing should the story be for Catholics? And yet, even as the story moves unbelievers towards belief, it seems to have the opposite effect on certain Vatican officials. Ironically, some of the people now least likely to believe in Fatima are among those who should be the most likely. Beliefs once central to the Catholic faith are now being abandoned not by the faithful who remain in the pews, but by some of the highest authorities in the Church. (page ix)”

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“In considering the evidence we about to present, we ask you to keep one overarching principle in mind: As Saint Thomas teaches, there is no argument against a fact - contra factum non argumentum est. If a statement is contrary to fact, then no authority on earth can expect us to believe it. Thus, for example, if a high-ranking prelate in the Vatican were to issue a decree that Catholics must believe that the Eiffel Tower is located in Saint Peter's Square, that would not make it so and we would be obligated to reject the decree. For the fact is that the Eiffel Tower is located in Paris, and there is no argument against that fact. Therefore, no man, no matter what his authority, can demand that we believe something that is manifestly contrary to fact. (page xxiii)”

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