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Modern Alternative Popes 3: Apostles of Infinite Love, Canada
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Modern Alternative Popes 2: Apostles of Infinite Love, France
The relations between the popes related to the Apostles of Infinite Love is a complicated matter. The first pope, Clement XV, asserted that he from 1950 onwards assisted Pius XII and that he continued to support John XXII under his pontificate. To him, both Pius and John were true popes, though enemies in the Curia hindered them from acting freely. In short, they needed help from Pope Clement.
First with the election of Paul VI, in 1963, Clement claimed that he was the only true pope, moving the Holy See to Clémery, the small French town where he lived. In the late 1960s and early 1970s, the Apostles were divided into several groups, and a Canadian cardinal declared that he had been divinely chosen to replace the founder and took the name (John) Gregory XVII. Several other splinter groups appeared, and after Clement’s death in 1974, at least two other men have claimed to be his papal successor. Continue reading “Modern Alternative Popes 2: Apostles of Infinite Love, France”
Modern Alternative Popes 1: Introduction
This is the first of 24 posts on post-World War II alternative popes (“antipopes” from the perspective of the Roman Catholic Church). Here I give an overview of different kinds of post-Vatican II traditionalist groups, including sedevacantists, who believe that the pope in Rome is not the true pope. I also discuss two types of alternative popes: those who claim supernatural election (“mystically elect”) and those who have been chosen in some type of conclave (“conclavists”). This post will be a useful introduction to the following 20 posts on different alternative popes and religious groups.
Clemente Becomes Pope
As we have seen, already in the beginning of the 1970s, Clemente Domínguez claimed that Pope Paul VI would be succeeded by both a true pope and an antipope. At that time, his claims were quite general, but later he stated that he would become the next pope after the death of Pope Paul, and that he would be named Gregory XVII. Heavenly messages from 1971 and 1972 asserted that due to the masonic and communist infiltration in the church, there would soon be a great schism. After the death of Pope Paul VI, the followers of the true pope would be forced “down in the catacombs”, as the heretics led by the antipope would persecute them (MC, messages February 8, April 5, September 27, 1971; March 9, May 9, and September 5, 1972). In 1976, the messages became even more concrete and it is implied that there would be a time when the Catholic Church would not be Roman anymore (MC, messages April 4 and August 4, 1976).
Schism at Palmar: Palmarian Bishops
Being successful in their fund raising endeavors, in 1974, Clemente and Manuel could eventually acquire the apparition site: the 15,000 square meter estate of Alcaparrosa and could thus physically control the site and develop the cult as they wished. After the purchase, they built a somewhat more elaborate shrine. It was a kind of hangar, covered in plastic, where images of Our Lady, The Holy Face, St. Joseph, Padre Pio and Saint Ferdinand were kept. They also constructed a high wall around the church compound, and housing for pilgrims was bought or built nearby (Alfaro 1975; Vidal 1976:103; El País May 12, 1976; Molina 2006:71-78, 100-04).
The Official Church Denounces the Appartions at Palmar de Troya
The apparitions received no clear support from the local parish priests who visited Palmar de Troya on a regular basis, though one of the nearby curates publicly stated that that something “strange was going on in Palmar de Troya,” and he did not know what to believe. However, another, younger parish priest was more critical, but the basic way of handling the stories was silence (ABC 27 April 1968). Thus, although there was some initial clerical interest, or at least bewilderment, the Palmarian seers could not rely on local ecclesiastical support.
Continue reading “The Official Church Denounces the Appartions at Palmar de Troya”
Spreading the News and Getting Money/ Apocalyptical and Traditionalist Contexts
During the early 1970s, the Palmarian seer par excellence, Clemente Dominguez received new heavenly messages on a continuous basis. They were recorded by Manuel Alonso, written down, copied and distributed. Some of them were translated into English, French and German as part of the diffusion of the news beyond Spain’s borders. A newsletter, Ecos del Palmar, was printed from 1972 onwards. An obvious reason for the documentation was to spread the news to as many people as possible, looking upon them as a final word of warning from heaven. The group around Clemente regarded most Catholic bishops as apostates, whom together with the large majority of nominally Catholic priests, female religious and laypeople, needed to convert (Alonso and Canales 1976:145-58).
Continue reading “Spreading the News and Getting Money/ Apocalyptical and Traditionalist Contexts”
Clemente and Manuel Enter the Scene
By the end of 1969, Clemente Domínguez y Gómez (1946-2005) had become one of the most influential seers at Palmar de Troya. Later many would look upon him as the seer par excellence, while others would consider him a fake, or something in between. After failing to enter the priest seminary and not being accepted into the Dominican order, he became an office clerk, working for a Catholic company in Seville, from where he was fired. Clemente was not one of the pioneer seers at Palmar de Troya, but had visited the site in October 1968 without being convinced. However, reading texts and listening to lectures about the apparitions, from the summer of 1969, and on an almost daily basis, he went to Palmar de Troya together with his friend, the lawyer Manuel Alonso Corral (1934-2011), who also lost his job in the period (DH; PR; cf. Molina 1996: 31-40).
Early Apparitions at Palmar de Troya
Palmar de Troya, located about 40 kilometers south of Seville, close to Utrera, was settled in the 1930s. By the late 1960s, the town had about 2,000 inhabitants, most having relocated from other parts of Spain. The majority of them were day laborers on big agricultural estates, latifundios. Anne Cadoret-Abeles, who conducted anthropological fieldwork there in the late 1960s and early 1970s, noted the lack of communitarian spirit resulting from virtually all inhabitants being newcomers. The town had electricity but still lacked a medical doctor and running water, and its school remained undeveloped.
Palmarian Rituals
Sacraments
Just as the Roman Catholic church, the Palmarians hold that Christ instituted seven sacraments. Nevertheless, they also teach that in this end-time the election to the papacy is an eighth, invisible sacrament, directly conferred by Christ (TM, chapter 34, volume 78-80).
The Palmarians have an exclusive soteriology; it is only possible to reach salvation within the visible Palmarian Church in union with the pope, where all divine graces are distributed since the end of the Roman era of the church. At present, the One, Holy, Catholic, Apostolic, Palmarian church is the mystical body of Christ and the Virgin. Therefore, the sacraments of other churches, including the Roman Catholic have no value whatsoever, as the Holy Spirit does not work through them. Thus, they are empty rituals and, in fact, sacrileges that bring damnation on those who administer and receive them.
Magnus Lundberg 