For a new version, see The Apostles of Infinite Love
Modern Alternative Popes 3: Apostles of Infinite Love, Canada
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.
The Religio-Political Context of the Early Apparitions at Palmar de Troya
Although the religious situation in Palmar de Troya was very weak before the first apparitions in 1968, it was not extreme (For a study of the early apparitions). In many rural parts of southern Spain, the share of Catholics who practiced their faith by going to church regularly was low. Only a small minority fulfilled the church’s precepts: confessing and taking communion at least once a year. Priests were rare guests and, due to their working conditions, day laborers had few possibilities to attend religious services.
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The Structure of the Palmarian Church
Leadership and Organization
At its foundation in 1978, the Palmarian church, officially known as Santa Iglesia Católica Apostólica y Palmariana and Orden Religiosa de los Carmelitas de la Santa Faz en Compañía de Jesús y María, already had a developed, top-heavy organizational structure, headed by Pope Gregory XVII. Continue reading “The Structure of the Palmarian Church”
Sources to my Palmarian Studies
It is not easy to study the Palmarian church. Apart from the Palmarian written material, I have been in contact with a number of ex-members, who have helped me. In this list of sources and literature, you will be able to find the documents, books and articles which I refer to in my texts published on this website.
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”
Magnus Lundberg 