William Kamm (the future Peter II) was born in 1950 in Cologne, Germany, but as a little child, he moved to Australia together with the rest of the family. Aged eighteen, he said that he had begun receiving heavenly messages and gathered a small group of followers, who believed that he was a voice-box of God. In 1970 he founded the Marian Work of Atonement, his first religious organisation. During these years, he was a bank employee for some time.
Maurice Archieri (Peter II, 1995-2016), born 1923 was a former car mechanical, who lived in Le Perreux-sur-Marne, France. After an “intellectual vision” at Pentecost 1995, he claimed to be Vicar of Christ (in spiritualibus) in the end times. He took the name Peter II but did not claim to be the pope. The reason given by Archieri was that there could be no pope in the current era, as the Roman Church had “eclipsed” and no orthodox Roman hierarchy was left. According to Archieri the true church in the end time is L’Église Réelle Occultée, the Real Hidden Church, and not the Roman Catholic Church.
Valeriano Vestini (Valerian I, 1990-1995) was born Olinto Vestini, taking the name Valeriano when he joined the Capuchin order. He later became superior of the Mater Domini monastery in Chieti. In 1983, a local woman called Rita claimed to have dreams which featured Vestini as a representative of Padre Pio. The dreams included a divine command: that the group around her should work for the salvation of souls, joining forces with the seers of Lourdes, Fatima and Medjugorje. Rita left the group in 1989, and the role as the voice-box of heaven was taken over by Nicola Di Carlo and Alessandro Di Donato.
Aimé Baudet (Peter II or Peter Athanasius II, 1984?) is a Belgian man, who lived in Brussels. According to some reports, this man enthroned pope before St. Peter’s grave in 1984. Allegedly, he was a Palmarian ex-bishop. Still, this seems to be something of an urban legend.
Francis Konrad Maria Schuckardt (Hadrian VII 1978?/1984?-) was born in Seattle in 1937. He graduated from a Jesuit University in 1959 and briefly entered the priest seminary in Carthage, Missouri, which he had to leave due to illness. Thereafter, he worked as a high school teacher and was very active in the Blue Army of Our Lady of Fatima, eventually becoming a member of its International Council. In the mid-1960s, however, Schuckardt was dismissed from the Blue Army for publically condemning Vatican II, and he became one of the first active sedevacantists in the United States.
Gino Frediani (Immanuel I, 1974-1984) was born in 1913 and served as a parish priest in Gavinana in Italian Pistoia from the 1940s onwards. Beginning in 1973, he claimed to receive apparitions from Old Testament prophets. On 5 September 1973, he asserted that the prophet Habakkuk had placed a hand on his head saying that the Italian parish priest was chosen to fulfil a great universal mission: “to build a Holy Church to the Sacred Heart of Jesus”.
Gaston Tremblay (Gregory XVII, 1968-2011) was born in Rimouski, Quebec 1928 into a rather poor family. His father died when he was young, and his mother became a nun. At age sixteen, Tremblay moved to Montreal to join the Brothers of St. John, the Hospitalers. There he was renamed Brother Jean and worked with terminally ill patients. Around 1947, he began to receive apparitions, and in 1949, he claimed to have seen the face of a future pope in a vision.
Genom åren har jag sysslat en hel del med katolsk traditionalism, speciellt i den spanskspråkiga världen. 2015 skrev jag en kort artikel om en traditionalistisk kommunitet, en “helig stad”, som ligger i provinsen Michoacán i Mexiko och benämns Nueva Jerusalén, Nya Jerusalem. Den har sin grund i en serie uppenbarelser av jungfru Maria och en rad andra helgon från 1973 och framåt. Kommuniteten har många gånger varit skådeplatsen för, ibland våldsamma, sammandrabbningar mellan olika schatteringar och grupper av personer som ledarna uppfattar som heterodoxa har drivits ut. Trots detta har inte polismyndigheten eller andra delar av det mexikanska samhället ingripit.
Here is a select bibliography of published works on the Palmarian Catholic Church.
Alonso, Javier & Rafael Canales. 1976. El Palmar de Troya: Festival del integrismo. Madrid: Sedmay Ediciones.
Barrios, Manuel & María Teresa Garrido Conde. 1976. El apasionante misterio del Palmar de Troya. Barcelona: Planeta.
Beltrán y Bachero, José Carlos. 1989. “Unerlaubte bzw. ungültige Priester und Bischofsweihen in El Palmar de Troya.” Pp. 419-433 in Ius et historia: Festgabe für Rudolf Weigand zu seinem 60 Geburtstag. Würzburg: Echter.
Cadoret-Abeles, Anne. 1981. “Les apparitions du Palmar de Troya: Analyse antropologique d’un phénomène religieux.” Mélanges de la Casa de Velázquez 17, 369-378.
Cebolla López, Fermín. 1976. El vidente ciego: Cisma sin teólogos en El Palmar de Troya. Bilbao: Editorial CLA.
Garrido Vázquez, Moisés. 2004. “El Palmar de Troya: 35 años de cisma.” Chapter 6 in El negocio de la Virgen, Madrid: Ediciones Nowtilus.
Garrido Vázquez, Moisés. 2008. “El Palmar de Troya: Cuatro décadas de integrismo mariano”, Misterios y fenómenos insólitos 84, 4-12. Accessed from on 12 August 2015
Gómez Burón, Joaquín & Antonio Martín Alonso 1976. El enigma de El Palmar de Troya, Barcelona: Editorial Personas.
Hall, Maria. 2015. Reparation: A Spiritual Journey, Haven Publishing, 2015.