The National Catholic Register reports on the expansion of St. Louis de Montfort Academy, a boarding school run by the American Society for the Defense of Tradition, Family, and Property (TFP), which inaugurated a four-level expansion of its main building on April 25, 2026, coinciding with the academy’s 30th anniversary. The event was headlined by Cardinal Raymond Leo Burke and Auxiliary Bishop William Waltersheid of the Diocese of Pittsburgh. The article also covers Bishop James Conley of Lincoln, Nebraska, praising the University of Nebraska’s creation of an ethics panel following a “drag Mass” staged by a doctoral student, Christendom College launching a Master’s for Public Policy program in partnership with the Heritage Foundation, and Anna Maria College in Paxton, Massachusetts, announcing its closure after 80 years due to “financial pressure.” The expansion of a school embedded within the conciliar apparatus, celebrated by cardinals and bishops of the post-conciliar sect, while authentically Catholic institutions like Anna Maria College shuttered by the Sisters of St. Anne collapse, is not a sign of health but of the terminal confusion that defines the Church of the New Advent.
The TFP: Soldiers of Christ or Soldiers of the Conciliar Revolution?
The article presents the expansion of St. Louis de Montfort Academy as a triumph, a cause for celebration within the broader ecosystem of Catholic education. Cardinal Burke, a figure who has styled himself as a defender of orthodoxy within the post-conciliar structures, praised the academy’s students for their courage in confronting “prevailing ideology” on university campuses. He noted that “millions of Americans have seen, through the videos of TFP Student Action, how the young men formed here go onto university campuses to confront the prevailing ideology,” and that they “calmly dismantle anti-Christian fallacies” with “clarity, charity, and courage.”
This language is revealing. The TFP, founded in Brazil by Plinio Corrêa de Oliveira, has always occupied a peculiar position within the post-conciliar landscape. It presents itself as a bulwark of tradition, yet it operates entirely within the framework of the conciliar sect, recognizing the authority of the antipopes and the legitimacy of the Novus Ordo Missae. Its members are trained not for the restoration of the Catholic Church but for the defense of a particular vision of Christendom that is entirely compatible with the post-conciliar paradigm. The TFP’s understanding of “spiritual combat” is reduced to pro-life campaigns and debate practices — naturalistic activism that, however admirable in its intentions, remains fundamentally disconnected from the supernatural life of the true Church.
Prince Bertrand of Orleans-Braganza, head of the Imperial House of Brazil, cut the ribbon with a ceremonial sword, declaring that “the notion of spiritual combat is at the forefront of daily life” and that the academy trains students to become “upright, generous, and brave soldiers of Christ.” Yet this language of chivalry and combat is emptied of its true Catholic content when it is deployed in service of an institution that recognizes the authority of antipopes and participates in the liturgical and doctrinal revolution that has devastated the Church. The true soldiers of Christ are those who refuse to compromise with Modernism, who reject the conciliar sect entirely, and who fight for the restoration of the Most Holy Sacrifice of the Mass, the true sacraments, and the immutable doctrine of the Church.
The “Drag Mass” and the Conciliar Bishop’s Toothless Response
The article reports on Bishop James Conley of Lincoln, Nebraska, expressing gratitude to the University of Nebraska, Lincoln, for creating an ethics panel following a “drag Mass” staged by a doctoral student, Joseph Willette. The performance “imitated various parts of the Mass, including the Kyrie, Gloria, Credo, Sanctus, and Agnus Dei,” and was intended to “bridge the gap between queerness and spirituality.”
Bishop Conley’s response is a masterclass in the impotence of the conciliar episcopate. He “expressed gratitude” for the creation of an ethics panel, met with university leaders, and expressed his “hope and prayer” that “we all continue to strive to eliminate unjust discrimination of any kind on our campuses.” He even acknowledged the university’s “reluctance to share more about [the committee’s membership] given committee members’ request for anonymity.”
This is the language of a man who has no authority, no understanding of the gravity of sacrilege, and no willingness to act as a true bishop of Christ. A Catholic bishop, acting in his full authority, would not “express gratitude” for an ethics panel after a sacrilegious mockery of the Most Holy Sacrifice. He would issue canonical penalties, demand public retribution, and, if necessary, excommunicate the perpetrators. Instead, Bishop Conley engages in “dialogue” and “continued engagement with community leaders,” hoping for the “continued development of a culture that is respectful of religion.”
The sacrilege of the “drag Mass” is not an isolated incident but the logical fruit of the conciliar revolution. When the Mass is reduced to a communal meal, when the Real Presence is denied or obscured, when the priesthood is democratized and the sacraments are treated as symbolic gestures, it is inevitable that the sacred will be profaned. The conciliar sect has created a culture in which the Mass is seen as a performance to be imitated, parodied, and subverted. Bishop Conley’s toothless response only confirms his complicity in this culture of sacrilege.
Christendom College and the Illusion of Catholic Public Policy
The article reports on Christendom College launching a Master’s for Public Policy program in partnership with the Heritage Foundation, designed to “equip leaders with the philosophical, ethical, and practical tools necessary for service in public life.” College President George A. Harne stated that the program will form “a new generation of leaders who understand classical Catholic social teaching and can apply it to the most pressing needs of today.”
Yet the very concept of “Catholic public policy” within the framework of the conciliar sect is a contradiction in terms. True Catholic social teaching, as articulated by the pre-conciliar Magisterium, demands the recognition of Christ the King over all nations and all aspects of public life. Pope Pius XI, in his encyclical Quas Primas, declared that “the Kingdom of our Redeemer encompasses all men” and that “rulers of states therefore not refuse public veneration and obedience to the reigning Christ, but let them fulfill this duty themselves and with their people, if they wish to maintain their authority inviolate and contribute to the increase of their homeland’s happiness.”
The Christendom College program, however, operates within the framework of the American political system, which is founded on the liberal principle of the separation of Church and State — a principle condemned by Pope Pius IX in the Syllabus of Errors (Proposition 55: “The Church ought to be separated from the State, and the State from the Church”). The program’s partnership with the Heritage Foundation, a secular conservative think tank, reveals its true orientation: not the restoration of the Social Reign of Christ the King, but the accommodation of Catholic principles to the liberal democratic order.
This is the fundamental error of all such initiatives within the concilar sect. They seek to influence the world without converting it, to engage with the structures of modernity without challenging their foundational principles. The result is always the same: the dilution of Catholic truth, the confusion of the faithful, and the perpetuation of the very errors that have brought the Church to her present ruin.
The Closure of Anna Maria College: A Symbol of Catholic Collapse
The article reports on Anna Maria College in Paxton, Massachusetts, announcing its closure after 80 years due to “financial pressure.” The college, founded in 1946 by the Sisters of St. Anne, stated that “the decision reflects years of financial pressure that we were ultimately unable to overcome and the honest recognition that continuing would not be responsible to the students, faculty, and staff who depend on us.”
The closure of Anna Maria College is a symbol of the broader collapse of Catholic education in the United States. Founded by a religious order dedicated to the education of the young in the Catholic faith, the college succumbed to the same financial pressures that have closed hundreds of Catholic schools and colleges across the country. Yet the financial pressures are only the proximate cause. The deeper cause is the loss of Catholic identity, the abandonment of the faith, and the failure to form students in the true doctrine of the Church.
The Sisters of St. Anne, like so many religious orders, were devastated by the conciliar revolution. The reforms of the 1960s and 1970s led to a mass exodus of religious, the abandonment of traditional habits and practices, and the adoption of modernist theology and spirituality. The colleges and schools they founded, once bastions of Catholic education, were transformed into indistinguishable replicas of their secular counterparts, offering a “Catholic” education in name only.
The closure of Anna Maria College is not a tragedy in itself — many such institutions have long since ceased to be truly Catholic. It is, however, a symptom of the terminal illness that afflicts the conciliar sect. The expansion of institutions like St. Louis de Montfort Academy, which operate within the conciliar framework and recognize the authority of antipopes, is not a sign of renewal but of the consolidation of the post-conciliar revolution. The true Catholic institutions, those that remained faithful to the immutable doctrine and liturgy of the Church, have been systematically destroyed or marginalized.
The Knights of Columbus and the Illusion of Catholic Education
The article concludes with a brief mention of St. Bernard’s School of Theology and Ministry in Rochester, New York, offering free auditing of summer courses via Zoom, thanks to the “generous support of the Knights of Columbus Finger Lakes Chapter.” The school describes itself as “a Catholic graduate school committed to featuring courses that enhance the truths of our faith.”
The Knights of Columbus, once a bulwark of Catholic fraternalism, have been thoroughly co-opted by the conciliar sect. Their support of institutions like St. Bernard’s School of Theology and Ministry is not a sign of Catholic vitality but of the perpetuation of the post-conciliar paradigm. The courses offered — “American Saints and Blesseds” and “Tolkien the Artist: Creativity and the Image of God” — are emblematic of the conciliar approach to Catholic education: a focus on the hagiography of the conciliar sect’s own canonized figures and the aesthetic appreciation of Catholic culture, divorced from the rigorous theological and doctrinal formation that characterized pre-conciliar Catholic education.
The true Catholic education, as articulated by the pre-conciliar Magisterium, is ordered toward the salvation of souls and the glory of God. It is grounded in the immutable doctrine of the Church, the scholastic philosophy of St. Thomas Aquinas, and the liturgical life of the Most Holy Sacrifice of the Mass. It forms students not for success in the world but for eternal life in heaven. The conciliar sect’s approach to education, by contrast, is ordered toward engagement with the world, accommodation to modernity, and the formation of “leaders” who can navigate the structures of secular society.
The Terminal Confusion of the Conciliar Sect
The article, taken as a whole, presents a portrait of Catholic education in the United States that is deeply contradictory. On the one hand, institutions like St. Louis de Montfort Academy expand and thrive, celebrated by cardinals and bishops of the conciliar sect. On the other hand, authentically Catholic institutions like Anna Maria College close their doors, victims of financial pressures and the loss of Catholic identity.
This contradiction is not accidental. It is the inevitable result of the conciliar revolution, which has destroyed the true Catholic education and replaced it with a counterfeit that bears the name “Catholic” but lacks the substance. The conciliar sect’s educational institutions are not ordered toward the salvation of souls but toward the perpetuation of the post-conciliar paradigm. They form students not in the true faith but in a diluted, modernist version of Catholicism that is compatible with the liberal democratic order.
The true Catholic education can only be restored through the restoration of the true Church — the Church that existed before the conciliar revolution, the Church that professes the immutable doctrine of the Fathers and the Magisterium, the Church that offers the Most Holy Sacrifice of the Mass and administers the true sacraments. Until that restoration occurs, the collapse of Catholic education will continue, and the conciliar sect’s counterfeit institutions will expand to fill the vacuum, forming generations of Catholics in the errors of Modernism rather than in the truth of Christ.
As Pope St. Pius X warned in Pascendi Dominici Gregis, Modernism is “the synthesis of all heresies,” and its fruits are the destruction of faith, the corruption of morals, and the ruin of souls. The conciliar sect’s educational institutions, however well-intentioned, are instruments of this destruction. Only by rejecting the conciliar revolution entirely and returning to the immutable Tradition of the Church can the faithful hope to restore true Catholic education and form the next generation in the faith of their fathers.
Source:
American TFP’s Boarding School Celebrates Growth (ncregister.com)
Date: 30.04.2026