Vatican Council II is dogmatic and not just a pastoral Council

 

VATICAN COUNCIL II IS DOGMATIC AND NOT JUST A PASTORAL COUNCIL

I don't know about Pope Francis but I am back to Traditional Mission based upon ecclesiocentrism since there is no known salvation outside the Church.We cannot meet or see someone saved without faith and baptism; Catholic faith and the baptism of water in 2021.
We are back to the non separation of Church and State since outside the Church there is no known salvation and being a Catholic is a priority for avoiding Hell.So the priority is a Catholic Government.In Heaven there are only Catholics is the official teaching of Vatican Council II ( rational) .
This is the official teaching of the Catholic Church today when Vatican Council II and other Magisterial documents are interpreted with a rational premise.This is not just a personal view.
Vatican Council II is dogmatic and not only a pastoral Council.It supports the 16th century EENS, which did not have any exceptions.It was common sense that the baptism of desire and invincible ignorance, without the baptism of water, did not refer to personally known and objective people.This was known at the Council of Trent.-Lionel Andrades

UNE 12, 2021

There are so many reports/articles on the Vatican websites which interpret Vatican Council II as being non dogmatic and as a rupture with Tradition.The Council is dogmatic

 

There are so many reports/articles on the Vatican websites which interpret Vatican Council II as being non dogmatic and as a rupture with Tradition.The websites for the Congregation for the Clergy and the Council for Christian Unity, I have shown on this blog, use a fake premise, to interpret the Council as a rupture with extra ecclesiam nulla salus(EENS).

This has been presented as 'a new revelation' in the Catholic Church. The error was used to justify Amoris Laetitia and so to give the Eucharist to the divorced and remarried.

But the Council is dogmatic. It is in line with Church documents which affirm exclusive salvation with only Catholic faith and the baptism of water.Faith and baptism in the Catholic Church(AG 7) is the Conciliar Church's teaching on exclusive salvation with the past exclusivist ecclesiology.-Lionel Andrades

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JUNE 11, 2021

Vatican Council II is dogmatic

 

QUESTIONS AND ANSWERS ABOUT THE LIONEL ANDRADES INTERPRETATION OF VATICAN COUNCIL II

1.What's so special about the Lionel Andrades interpretation of Vatican Council II ?

It does not use the common fake premise.It's a simple, rational and different way to read Vatican Council II.

2.What's so special about the Lionel Andrades interpretation of extra ecclesiam nulla salus(EENS)?

It does not use the common false premise to interpret the baptism of desire(BOD), invincible ignorance(I.I) and the baptism of blood(BOB).So there are no practical exceptions for EENS.EENS is traditonal and BOD, BOB and I.I are interpreted rationally.It's not EENS or BOB,BOB and I.I. Since the latter are not exceptions for the former.

3.Is the Lionel Andrades interpretation of Magisterial documents copy writed or trademarked? No. Any one can use it. There is no charge.It is simply going back to the traditiional interpretation of Church documents, without the false premise. The false premise came into the Church in a big way, with the Letter of the Holy Office to the Archbishop of Boston relative to Fr. Leonard Feeney(1949).

4.How did the Lionel Andrades interpretation of VC 2 emerge?

He kept writing on his blog on EENS and then discovered that Vatican Council II does not really contradict EENS if the false premise is avoided.

5.Is the LA interpretation of VC2 a new theology?

No. It is going back to the old, traditional theology of the Catholic Church by avoiding the false premise.It is the false premise which has created the New Theology.Without the false premise there cannot be the New Ecumenism, New Evangelisation, New Ecclesiology etc.The New Theology is Cristocentric without the past ecclesiocentrism of the Church.Since exceptions were created to EENS, the Athanasius Creed, the Syllabus of Errors etc, by projecting a false premise.The error was overlooked by the popes.

6.What about traditional, 16th century Mission doctrine?

With the Lionel Andrades interpretation of Vatican Council II we return to traditional Mission doctrine. It is no more 'only they need to enter the Church who know about it', who are not in invincible ignorance(LG 14) Instead, it is all need to enter the Catholic Church with no known exception.Invincible ignorance is not an exception to all needing to enter the Church with faith and the baptism(LG 14).So we evangelize since all non Catholics are oriented to Hell without faith and the baptism of water( Ad Gentes 7/Lumen Gentium 14, Vatican Council II. The norm for salvation is faith and baptism and not invincible ignorance.When I meet a non Catholic, I cannot assume or pretend to know, that he or she is an exception to the norm. If there is an exception it could be known only to God.I know that the non Catholic before me, is oriented to Hell( Athanasius Creed, Vatican Council II(AG 7, LG 14),Catechism of the Catholic Church(845,846,1257),Syllabus of Errors of Pope Pius IX, etc).

7.What about the hermeneutic of continuity or rupture with Tradition ?

With the Lionel Andrades interpretation of Vatican Council II there is no rupture with past Magisterium documents and neither do they contradict each other.We have to re-interpret past Magisterial documents though, which mention the baptism of desire(BOD) and invincible ignorance(I.I), as being hypothetical and invisible always.Being saved with BOD and I.I are always physically invisible, when they are mentioned in the Catechisms( Trent, Pius X etc) and encyclicals and documents of the popes(Mystici Corporis etc).They always refer to hypothetical cases only and are not objectively known non Catholics.If someone is saved outside the Church he or she could only be known to God.This has to be clear when reading also the Letter of the Holy Office 1949 to the Archbishop of Boston.There is also no confusion when reading the text of Vatican Council II.LG 8, LG 14, LG 16, UR 3,NA 2,GS 22 etc, refer always to only hypothetical cases and so they do not contradict the Athanasius Creed.

8.Should the popes use the Lionel Andrades interpretation of Vatican Council II ?

YES! Since presently the two popes are schismatic, heretical, non Magisterial and non traditional on Vatican Council II.It has to be this way since they use the false premise.It is only with the false premise, inference and conclusion that they interpret Magisterial documents. This can be avoided with a rational premise, inference and traditional conclusion.The result is a hermeneutic of continuity with Tradition.

9.What other advantage is there in knowing the Lionel Andrades interpretation of Vatican Council II ?

We read the text of Vatican Council II in general differently with the Lionel Andrades interpretation of Vatican Council II.

’The red is not an exception to the blue’.The hypothetical passages( marked in red on the blog Eucharist and Mission, are not practical exceptions to the orthodox passages in Vatican Council II which support EENS, and are marked in blue.

For the present two popes and the traditionalists the red is an exception to the blue. This is irrational.

10.What bearing does it have on the liturgy ?

Without the false premise the Council is traditional. Vatican Council II is in harmony with extra ecclesiam nulla salus according to the missionaries in the 16th century.So we are back to the past ecclesiocentric ecclesiology of the Catholic Church. When the Council is traditional there is no 'development of doctrine' or 'sprit of Vatican Council II'. Collegiality, Religious Freedom and ecumenism are no more an issue. So receiving Holy Communion on the hand can no more be justified with Vatican Council II.Neither can the Eucharist be given to the divorced and re-married, in the name of the Council.

Neither can the German Synod be justified by citing Vatican Council II.There is no theological basis in the Council, any more, for given the Eucharist to Protestants during Holy Mass.

11.What is the essence of this interpretation?

It is the listing of the rational and irrational premise, inference and conclusion. It identifies  two different premises with two different conclusions. So the rational premise produces a traditional conclusion and the Vatican Council II is in harmony with Tradition. It has a hermeneutic of continuity with Tradition even though Rahner, Congar, Rarzinger and Cushing were present at the Council in 1965.

Collegiality, ecumenism and religious liberty are no more an issue for the conservatives , when Vatican Council II is traditional.         Lumen Gentium 8, Lumen Gentium 14, Lumen Gentium 16 ecc. oin Vatican Council II refer to only physically invisible cases in 1965-2021.

12.Vatican Council II is dogmatic ?

Yes. Pope Paul VI and the liberals call Vatican Council II "pastoral" and not dogmatic. Since they do not want to affirm the rigorous interpretation of the dogma extra ecclesiam nulla salus (EENS). Without their false premise the Council is dogmatic. It supports the rigorous interpretation of EENS.This was EENS according to the missionaries and the Magisterium of the sixteenth century. LG 8, LG 14, LG 16, UR 3, NS 2, GS 22 etc., in the Second Vatican Council, if interpreted rationally, cannot be practical exceptions to EENS. Invisible cases in our reality cannot be objective exceptions to EENS. For example, to get on the bus you have to be present at the bus station. If you are not physically at the bus stop it is not possible to get on the bus.

Another example is, if there is an apple in a box of oranges, the apple is an exception since it is there in the box. If it was not there in that box it would not be an exception. Similarly LG 8, LG 14, LG 16, UR 3 etc.,refer only to hypothetical cases. We cannot meet or see anyone saved outside the Church, without faith and the baptism of water. So the Council is not referring to real people, known people in the present times.

Unknown and invisible cases of the baptism of desire (LG 14) and of being saved in invincible ignorance (LG 16) cannot be objective exceptions for EENS, the Athanasius Creed and the Syllabus of Errors of Pope Pius IX.There is no conflict.

So when Vatican Council II is interpreted rationally it is dogmatic. -Lionel Andrades

Fake premise

Lumen Gentium 8,Lumen Gentium 14, Lumen Gentium 16 etc in Vatican Council II refer to physically visible cases in 1965-2021.

Fake inference

They are objective examples of salvation outside the Church.

Fake conclusion

Vatican Council II contradicts the strict interpretation of the dogma extra ecclesiam nulla salus (EENS).The Athanasius Creed(outside the Church there is no salvation) and the Syllabus of Errors of Pope Pius IX ( ecumenism of return) were made obsolete.

Here is my interpretation of Vatican Council II in blue.

Rational Premise

LG 8, LG 14, LG 16 etc in Vatican Council II refer to physically invisible cases in 1965-2021.They are only hypothetical and theoretical. They exist only in our mind and are not solid bodies at Newton's level of time, space and matter.

Rational Inference

They are not objective examples of salvation outside the Church for us human beings.

Rational Conclusion

Vatican Council II does not contradict EENS as it was interpreted by the Jesuits in the Middle Ages.It does not contradict the strict interpretation of EENS of St. Thomas Aquinas( saved in invincible ignorance is invisible), St. Augustine and Fr. Leonard Feeney of Boston.

The Letter of the Holy Office(Congregation for the Doctrine of the Faith) 1949 made an objective mistake.-Lionel Andrades

https://eucharistandmission.blogspot.com/2021/05/there-is-no-denial-from-congregation.html   

Lionel Andrades

Promoter of the Lionel Andrades interpretation of Vatican Council II.Vatican Council II is dogmatic and not only pastoral.

Catholic lay man in Rome,

Writer on the discovery of the two interpretations of Vatican Council II, one is rational and the other is irrational, one is interpreted with the false premise and the other without it. One is Magisterial and the other, the common one, is non Magisterial.

It is the same for the Creeds and Catechisms.There can be two interpretations.

Why should Catholics choose an irrational version which is heretical, non traditional and schismatic, when a rational option is there which is traditional ?

Blog: Eucharist and Mission (eucharistandmission )

E-mail: lionelandrades10@gmail.com

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SUNDAY, JUNE 13, 2021

No Baptism, No Salvation - Pope St. Leo The Great

  

https://www.youtube.com/watch?v=L-y5yJTCMWg

(Video from the Most Holy Family Monastery  website. They interpret Vatican Council II with the false premise and so it would not be dogmatic for them. -L.A)

JUNE 13, 2021

With Vatican Council II being dogmatic the teachings of the Catholic Church are clear there is no rupture with the past

 With Vatican Council II being dogmatic the teachings of the Catholic Church are clear there is no rupture with the past. - Lionel Andrades

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SATURDAY, JUNE 12, 2021

Vatican Council II is dogmatic but the FSSP and the lay community at Dijon, France allow Bishop Roland Minnrath to get away with it

The Second Vatican Council is dogmatic, but the FSSP priests and their community in Dijon, France, allow Bishop Roland Minnerath to get away with it. They must tell him and the diocesan priests that there is no new revelation in the Catholic Church with the Second Vatican Council, since the Council is dogmatic. Ad Gentes 7 (all need faith and baptism for salvation) supports the strict interpretation of extra ecclesiam nulla salus (EENS) while the hypothetical cases mentioned in LG 8, LG 14, LG 16, UR 3, NS 2, GS 22 etc.  cannot be objective exceptions to Ad Gentes 7 in 1965-2021. So there is nothing in the text of the Council that contradicts 16th century EENS or the Athanasius Creed or the Syllabus of Errors of Pope Pius IX on there being exclusive salvation in the Catholic Church.

The Second Vatican Council is dogmatic and the two popes today must accept it. When the Council is interpreted rationally there is no new revelation. The Council irrationally interpreted cannot be Magistral or a new revelation in the Church. The Second Vatican Council affirms the dogma EENS with Ad Gentes 7 and Lumen Gentium 14 .While the Council does not contradict EENS or Ad Gentes  7 and Lumen Gentium 14, with LG 8, LG 16, UR 3, GS 22 etc. Since if someone was saved outside the Church, he would be known only to God. They are not part of our reality. They are invisible in 1965-2021.

When Pope Francis says that the Second Vatican Council is the Magisterium of the Church he must refer to a pro-EENS dogmatic Council with the hermeneutic of continuity with Tradition.

The archbishop chided lay members of the Latin Mass community for their responses to the diocese, which he labeled as "unfortunately revealing of a regrettable spirit of the rejection of the 'conciliar [post-Vatican II] Church.'" 1

The bishop interprets Vatican Council II with the false premise and so the Council does not affirm the dogma EENS and Tradition.But the FSSP and the Latin Mass laity do the same. So the FSSP and the laity correctly reject Vatican Council II interpreted with the false premise and the bishops accepts the Council, as a break with Tradition.

Now the Latin Mass laity has to interpret Vatican Council II without the false premise and there will be no break with Tradition. Then they must ask the bishop and the rest of the diocese, to do the same. They will then be affirming Vatican Council II and Tradition and this will become the Conciliar Church. -Lionel Andrades

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LATIN MASS LAITY EXPOSE FRENCH BISHOP’S FIBS

https://www.churchmilitant.com/news/article/latin-mass-laity-expose-french-bishops-fibs

JUNE 10, 2021

Catholics must ask Bishop Roland Minnerath, Archbishop of the Metropolitan diocese of Dijon and a member of the Congregation for the Doctrine of the Faith, to interpret Vatican Council II without the false premise and take the whole diocese back to extra ecclesiam nulla salus(EENS) of the missionaries in the 16th century.The whole diocese will go trad

 

The present FSSP congregation of lay Catholics must ask  Bishop Roland Minnerath, Archbishop of the Metropolitan diocese of Dijon,  a member of the Congregation for the Doctrine of the Faith, to interpret Vatican Council II without the false premise and take the whole diocese back to extra ecclesiam nulla salus(EENS) of the missionaries in the 16th century.The whole diocese will go trad.

Then the new bishop cannot strike at the Latin Mass. Since the majority of confirmed, rigid, trads will be at Mass in French.-Lionel Andrades

https://www.churchmilitant.com/news/article/french-bishop-expels-latin-mass-fraternity

https://eucharistandmission.blogspot.com/2021/06/lay-catholics-must-ask-bishop-roland.html

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St.Benedict Center's Doctrinal Beliefs : Is the Letter of the Holy Office 1949 and Vatican Council II Magisterial when they are interpreted with the false premise ?

The vocation to the consecrated life as a religious Brother is a great gift of God!

What We Are: Consecrated Men

We Brothers are men vowed to the evangelical counsels of poverty, chastity, and obedience in an active-contemplative religious life according to the Rule of Saint Augustine and the Marian total consecration of Saint Louis de Montfort. Ours is a common life of liturgical prayer, mental prayer, study, work, and apostolic action in a masculine atmosphere of joy and sacrifice. Dedicated to the conversion of America to the one, true Church, we are traditionalists, who worship exclusively in the classical Roman Rite of the Church’s sacred liturgy.

A young man being admitted to the Novitiate.

The Brothers in Saint Joseph Hall at Christmastide.

After a Postulancy ceremony.

Some of us in Rome, with an Augustinian Friar atop the Church of Saint Augustine.

The Brothers on Pilgrimage in Auriesville, New York: The Saint Joseph Brigade.

A Brother professing vows in the hands of his superior.

SBC DOCTRINAL BELIEFS : IS THE LETTER OF THE HOLY OFFICE 1949 AND VATICAN COUNCIL II MAGISTERIAL WHEN THEY ARE INTERPRETED WITH THE FALSE PREMISE ?

In his Statement on Doctrinal Beliefs 1 Brother Andre Marie MICM Prior at the St.Benedict Center, New Hampshire, USA, says that the community Slaves of the Immaculate Heart of Mary, are faithful to the Magisterium.He cannot mean that the Letter of the Holy Office 1949(LOHO) is Magisterial when it considers unknown cases of the baptism of desire and invincible ignorance as being known exceptions to 16th century extra ecclesiam nulla salus(EENS).Similarly Vatican Council II cannot be Magisterial when LG 14 ( case of the Catechumen) and LG 16 ( saved in invincible ignorance) etc are interpreted with the same false premise ( invisible cases are visible in the present times).The conclusions are different, they are traditional or non traditional.

Can the St.Benedict Center and the SSPX still say that they accept everything that the Church( liberal) teaches ?

Does the SBC acknowledge that the popes from Pius XII have made an objective mistake in the LOHO and this cannot be Magisterial ?

So now there are two interpretations of Vatican Council II, one in which hypothetical case(LG 14, etc) are considered only hypothetical and the other when they are considered non hypothetical, physically visible, seen in the flesh cases of non Catholics saved outside the Church without Catholic faith and the baptism of water. So there are two different conclusions. One is a rupture with Tradition and it is the one chosen by the present two popes.The other has the hermeneutic of continuity with Tradition and it is the one chosen by me.

So the common interpretation of Vatican Council II with the false premise ( hypothetical cases are objectively visible in 2021) is not Magisterial for the SBC ?

The LOHO with its confusion over what is implict as being explicit,what is invisible is confused as being visible,( and accepted the popes), is Magisterial ? It is not Magisterial for me.

I could go for Mass in Latin and accept Vatican Council II with LG 8,LG 14,LG 16 etc as not being exceptions to Feeneyite EENS and Ad Gentes 7 ( all need faith and baptism for salvation).
I can also accept the first part of the LOHO, like the SBC, and reject the second part, which contradicts the first part, traditional EENS, with the use of a false premise to interpret the baptism of desire and invincible ignorance.

The SBC would be liberal if they interpreted Vatican Council II like the present two popes , Bishop Peter Libasci , the bishop of Manchester, USA, his Curia and religious communities in New Hampshire.At Mass in English or Latin in the diocese the priest is interpreting Magisterial documents with the false premise and so theologically supporting the New Ecumenism, New Ecclesiology, New Evangelisation etc..-Lionel Andrades

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DOCTRINAL BELIEFS

The members of the Saint Benedict Center believe with Divine and Catholic Faith all those things contained in the Word of God, written or handed on, that is, in the one Deposit of Faith entrusted to the Church, and at the same time proposed as divinely revealed either by the Solemn Magisterium of the Church or by its Ordinary and Universal Magisterium which is manifested by the common adherence of the Christian faithful under the leadership of the Sacred Magisterium, avoiding any doctrines whatsoever contrary to them.1

We embrace and retain each and every thing which is proposed definitively by the Magisterium of the Church concerning the doctrine of Faith and Morals, that is, each and every thing which is required to safeguard reverently and to expound faithfully the same Deposit of Faith.2

We adhere with submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act.3

https://catholicism.org/doctrinal-belief.html

 

 https://catholicism.org/the-brothers

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What We Do: The Crusade

We live a “mixed” life of activity and contemplation, at the service of the Queen of Heaven for the glory of the Holy Trinity and the extension of the one, true Church — outside of which no one at all can be saved.

Our manifold apostolate, which we call “the Crusade,” includes street evangelism, education, internet radio broadcasting, print and electronic publishing, youth apostolates, and the fostering of a vibrant Catholic community life among the families who worship with us.

The Brothers are also responsible for the temporal affairs of our apostolate, which include chopping wood, mowing grass, maintaining our buildings, keeping the books, doing sacristy work, producing print and digital media, and many other things.

We do all in a spirit of total consecration to Jesus through Mary for the glory of the Holy and undivided Trinity, and for the salvation of souls. “All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ, giving thanks to God and the Father by him” (Col. 3:17).

What We Wear: The Angelic Habit

Our habit is a modified version of the Augustinian habit, with traditional monastic tunic, belt, and capuche. The modifications are the blazon of our Congregation on the capuche, and the fifteen-decade Dominican Rosary that hangs from the belt.

Our habit is worn at the monastery and in public. It is the Brother’s clothing, not a costume.

The texts below are taken from the clothing prayers the Brothers recite when dressing. Each garment is first kissed.

The Tunic: The full size main garment traditionally worn by monks and friars.

Tunic Prayer: “O Lord, clothe me with the angelic habit and make me a new man, who according to God is created in justice and holiness of truth.”

The Belt and Rosary Prayer: “Gird me, O Lord, with the cincture of purity and quench in my heart the fire of concupiscence, that the virtue of continence and chastity may abide in me. While I call to mind the cord with which you were bound, bind me to your heart and to your service, and arm me with the weapon of the Holy Rosary.”

The Capuche Prayer: “Place, O Lord, on my head, the helmet of salvation, that I may resist the assaults of the devil by the maternal protection of the Immaculate whom I bear in my heart and over my heart.”

The Rosary and Crucifix, with the skull of our father Adam at the bottom.

How We Pray: Liturgical and Mental Prayer

Our daily prayer life consists of Holy Mass in the traditional Roman rite; Laudes, Vespers, and Compline from the traditional Roman office; one hour of mental prayer; 30 minutes of spiritual reading; and the Rosary all in common every day, as well as visits to the Blessed Sacrament.

The following is our horarium:

• 5:45 Rise
• 6:15 Laudes, followed by Mental Prayer
• 7:30 Holy Mass and thanksgiving
• 8:30 Breakfast
• 9:00 Work or Class (depending on day)
• 12:00 Lunch
• 12:30 Work
• 5:05 Vespers, followed by Dinner
• 6:30 Rosary
• 7:30 Evening Class, Show Recording, or private study depending on day
• 9:00 Compline, spiritual reading,
• 10:30 Lights Out

• The Sunday horarium is much different, allowing more time for prayer and recreation. Every Sunday we sing Solemn Vespers with Benediction of the Blessed Sacrament.

What We Look for in Candidates: Real Men Seeking Holiness

We look for men who consider all the foregoing to be goods worthy of pursuing. Further, we look for men with the same commitment to the Church’s doctrine and tradition that we have, which can be discerned from the following links:

• About the Slaves of the Immaculate Heart of Mary
• About Father Leonard Feeney, M.I.C.M. (our Founder)
• Outside the Church there is no Salvation
• Our Status in the Church

Whoever presents himself to our congregation must be a real man who desires to acquire holiness. No effeminates or deviants are accepted. We respect the norms of Pope John XXIII’s February 2, 1961 document, “Careful Selection and Training of Candidates for the States of Perfection and Sacred Orders,” which states, in part:

Advancement to religious vows and ordination should be barred to those who are afflicted with evil tendencies to homosexuality or pederasty, since for them the common life and the priestly ministry would constitute serious dangers.

Besides this, men presenting themselves to our Congregation must meet additional criteria. Candidates should be between the ages of 16 and 35 (although in rare cases, this upper age limit may be waived). They must be in good health, docile to authority, and “normal” (i.e., devoid of eccentricities and strange personal habits). While scholarliness is not requisite, they must exhibit a sincere willingness to learn. They must also exhibit the more important desire to grow in virtue, since the religious life is a “state of perfection” in which growth in virtue is a duty. True desire to live in fraternal charity and to observe the holy vows is necessary. Lastly, they must not have any canonical impediment to entrance into the religious life.

In Rome with one of our favorite popes, Pope Boniface VIII

Rome: Saint Paul Outside the Walls

Speaking at a Youth Conference in Buffalo, New York

A newly-professed Brother in the Graveyard

Some of us pictured with our Sisters.

Working with young Explorers in New Jersey.

How Slaves are Made: Our Formation

Our formation consists of a six-month postulancy and a two-year novitiate, during which time the Rule, the evangelical counsels, and the spirit of the Congregation are studied. Upon entrance into the postulancy, the Brother is given his religious name and his work habit. The habit of the congregation (described above) is taken when the candidate enters the novitiate, sans Rosary. If the novice is admitted to vows, he first makes his three-year simple profession, receiving his profession Rosary, which he wears in the fashion of a mendicant friar, on his left side, as his “spiritual sword.” After the three years of simple profession, the Brother professes his perpetual vows. He is then a religious for life.

To Learn More: Arrange a Visit

Further information on our life, formation, and spirit is available by visits to the monastery. It is only with a candidate’s observing the community (and vice versa) that any serious vocational discernment can begin.

To make an appointment to visit, serious candidates are invited to contact us through this website or to call: 603-239-6485 x7.

A Prayer from the Raccolta for Choosing a State in Life

O my God, Thou who art the God of wisdom and good counsel, Thou who readest in my heart a sincere desire to please Thee alone and to direct myself in regard to my choice of a state of life, in conformity with Thy holy will in all things; by the intercession of the most holy Virgin, my Mother, and of my Patron Saints, grant me the grace to know that state of life which I ought to choose, and to embrace it when known, in order that thus I may seek Thy glory and increase it, work out my own salvation, and deserve the heavenly reward which Thou hast promised to those who do Thy holy will. Amen. (Indulgence of 300 days once a day.)

Send forth, O Lord, laborers into Thy harvest! (300 days, plenary if every day for a whole month.)

The Saints on the Religious Life

“A religious vocation is the greatest grace God can give a soul after holy Baptism.” — Saint Mary Magdalene di Pazzi

“In this privileged state [the religious life] there is a happy and wonderful exchange; for goods of this world are given up and in their place the goods of Heaven are received. Treasures that will pass away are surrendered in exchange for treasures that last forever. Articles of no value are swapped for articles of priceless value.” — Saint Basil

“The Religious State is like the Promised Land; it is Paradise on Earth; it is a Great Grace.” — Saint Alphonsus de Ligouri

“God has designedly concealed the happiness of the religious state because, if it were known, all would relinquish the world and fly to religion.” — Saint Laurence Justinian

“Is not that a holy state in which a man lives more purely, falls more rarely, rises more speedily, walks more cautiously, rests more securely, dies more confidently, is cleansed more quickly, and rewarded more abundantly?” — Saint Bernard