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Tract on the Idea of the Association

Coming in the Winter of 2022.

A printed publication that explains the ideas behind EPTA at length: the unsustainable traditionalist status quo that currently exists, the Modernist Crisis plaguing both secular life and the Catholic Church, and how they demonstrate a moral imperative traditionalists have to reform themselves in a way that'll foil the threat against Western civilization. The solution isn't an ideology, but a return to realist philosophy. It's ultimately a synthesis of conceptual understanding and physical action. It is manifested wholly in the Association. Ask to reserve your copy today.

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    The Association for the Establishment of Public Traditionalism in America is an initiative formed out of concern for the lack of order, direction, and well-being for traditional Catholics regarding the secular ends of human life. Spurred into being by the worsening Modernist Crisis in 2019, its desired purpose is to provide Catholic temporal ends in the United States by acting as a beacon around which like-minded Catholics can gather. Resources and labor can be coordinated towards making the Association an authoritative traditionalist institution; a germ for establishing recognizable, reliable social conventions in place of the wanting, irregular folklore many traditionalists endure today. In a word, new culture and high civilization can be created separate from the American culture-at-large, which has become increasingly decadent, wanton, and fractural. The intent of the Association isn’t simply a luxury, but a necessary and responsible solution to the Modernist Crisis caused by feckless leaders in both Church and state.
    The Inferiors' Salon

    Part One

    Part Two

    Part Three

    To Right Comportment

    Part One

    Part Two

    Part Three

    Litany for Faithful Res Urbis

    ...

    One Holy, Catholic, and Apostolic Church

    EPTA is confessionally Roman Catholic. It gives due primacy to God in how man’s eternal end guides and transcends his temporal ends, how His religion formed Western traditionalism, and how it now acts as the dominant self-identifier for all traditionalists during the Modern Crisis. But its intimate relationship with traditionalist communities is only one of the Faith’s many fruits. The Church ultimately enjoys success because it was historically founded by Jesus Christ, who through His miraculous life, death, and resurrection proved Himself what He taught: the Son of the One True God. The Catholic Church is the only episcopally unbroken, divinely commissioned, doctrinally unadulterated, and non-sectarian communion of churches in the world. It’s unified as one Church under the authority of the Pope of Rome, currently Francis, whom is the successor of the chief Apostle, St. Peter. Salvation is obtained through the Catholic Church alone. The supremacy of Western civilization, from high art to technological development, is owed to the long historic Christianization of European peoples. As an institution of Occidental civilization, EPTA specifically defers to the Roman Church for its liturgical functions.

     

    Creating a New Society

    While traditionalists enduring the spectacles around us might naturally tend towards outward reaction, the creation of a more edifying way of life requires inward focus; on development of the traditionalist community itself. Unlike other countries in the West, tradition in America never had the benefit of secular convention beholden to its principles. Always an evangelical frontier rife with heresy to the Church, the expanding population of native Catholics have lived a duality between their faith and conflicting civic identity. But with the Advent of the Modernist Crisis, material decadence and metropolitan abandonment is bringing a slow end to American civic identity. Citizens are descending into identitarian factionalism and our leaders to autocratic consolidation, employing a jealous, bureaucratic retinue to defend their firm grasp along the way. Without universal institutions like government interested in their intrinsic investiture, the impetus of our American founding ethos has fallen by the wayside, becoming an unclear vestige present only in individualist interpretation. National institutions no longer uphold a common social inheritance.

    It’s a self-evident epoch of transformation currently underway. Modern man is engendering the dawn of a new age by destroying the last, haplessly widening the gap with each generation. Traditionalist cohesion to greater American society can’t continue through its decay any longer. Its deviance now reaches beyond historic heresy and into godless abandon, even of natural virtue needed for the most basic practice of the Faith. Neither is the American identity guaranteed to survive the coming of a new age intact. The American identity cannot be defended or continued by reactionary traditionalists equivocating perennial Western traditional with classical liberal, political conservatism. Many traditionalist families have already fashioned various folkish customs to supply the lack of wholesome Modern standards for everyday life. There’s ample proof of a current emptiness and impending irreversible change. Our community and Western civilization have both come to a point of no return. Something new needs to take the old’s place. To thrive, tradition requires an American social reform and consolidation of its own. New traditionalist society and living conventions must be developed to depart from the Modernist Crisis and its failing standards.

    But no such social reform could occur without an authority around which to gather. A new body politic, a polis both in the Aristotelian and nominal understandings, must be formed; and such a body cannot be nurtured or coordinated without a head to act as an authority, defining and directing the use of its members. In other words, a society cannot truly exist without a common authority to enunciate a common end.

    The Association was established to give occasion to auspicious leaders throughout tradition by providing formal offices to their natural talents, who would have no avenue otherwise. The administration is formed under the rule of a Director, composed into a Board of Governors. Joining it is made simple, so that provincial isolation or separate social circles don’t inhibit any meritorious man from applying. Policy is established and governance over communities, both by creation of administrative territories throughout the United States and Associate Bureaus in traditionalist locales. As sufficient resources are accumulated, private communities can be founded throughout the country, perfecting new social order with tangible communities. The Association plans to further flesh out parts of the traditionalist social body according to duty of state. These classes of men will be divided according to major public functions, each fashioned into a semi-autonomous league. Leagues will be inaugurated according to need, manpower, and petition. Though none currently exist, two are planned: an academic league, for the education of members and their children, and a trade league, to establish necessary commerce within its own traditionalist system, independent of outside reliance. Both body and mind are essential to human nature. By edifying them perfectly, the Association hopes to use necessity to transform a fraternal organization into new seeds of civilization.

    Creating a New Society

    While traditionalists enduring the spectacles around us might naturally tend towards outward reaction, the creation of a more edifying way of life requires inward focus; on development of the traditionalist community itself. Unlike other countries in the West, tradition in America never had the benefit of secular convention beholden to its principles. Always an evangelical frontier rife with heresy to the Church, the expanding population of native Catholics have lived a duality between their faith and conflicting civic identity. But with the Advent of the Modernist Crisis, material decadence and metropolitan abandonment is bringing a slow end to American civic identity. Citizens are descending into identitarian factionalism and our leaders to autocratic consolidation, employing a jealous, bureaucratic retinue to defend their firm grasp along the way. Without universal institutions like government interested in their intrinsic investiture, the impetus of our American founding ethos has fallen by the wayside, becoming an unclear vestige present only in individualist interpretation. National institutions no longer uphold a common social inheritance.

    It’s a self-evident epoch of transformation currently underway. Modern man is engendering the dawn of a new age by destroying the last, haplessly widening the gap with each generation. Traditionalist cohesion to greater American society can’t continue through its decay any longer. Its deviance now reaches beyond historic heresy and into godless abandon, even of natural virtue needed for the most basic practice of the Faith. Neither is the American identity guaranteed to survive the coming of a new age intact. The American identity cannot be defended or continued by reactionary traditionalists equivocating perennial Western traditional with classical liberal, political conservatism. Many traditionalist families have already fashioned various folkish customs to supply the lack of wholesome Modern standards for everyday life. There’s ample proof of a current emptiness and impending irreversible change. Our community and Western civilization have both come to a point of no return. Something new needs to take the old’s place. To thrive, tradition requires an American social reform and consolidation of its own. New traditionalist society and living conventions must be developed to depart from the Modernist Crisis and its failing standards.

    But no such social reform could occur without an authority around which to gather. A new body politic, a polis both in the Aristotelian and nominal understandings, must be formed; and such a body cannot be nurtured or coordinated without a head to act as an authority, defining and directing the use of its members. In other words, a society cannot truly exist without a common authority to enunciate a common end.

    The Association was established to give occasion to auspicious leaders throughout tradition by providing formal offices to their natural talents, who would have no avenue otherwise. The administration is formed under the rule of a Director, composed into a Board of Governors. Joining it is made simple, so that provincial isolation or separate social circles don’t inhibit any meritorious man from applying. Policy is established and governance over communities, both by creation of administrative territories throughout the United States and Associate Bureaus in traditionalist locales. As sufficient resources are accumulated, private communities can be founded throughout the country, perfecting new social order with tangible communities. The Association plans to further flesh out parts of the traditionalist social body according to duty of state. These classes of men will be divided according to major public functions, each fashioned into a semi-autonomous league. Leagues will be inaugurated according to need, manpower, and petition. Though none currently exist, two are planned: an academic league, for the education of members and their children, and a trade league, to establish necessary commerce within its own traditionalist system, independent of outside reliance. Both body and mind are essential to human nature. By edifying them perfectly, the Association hopes to use necessity to transform a fraternal organization into new seeds of civilization.

    One Holy, Catholic, and Apostolic Church

    EPTA is confessionally Roman Catholic. It gives due primacy to God in how man’s eternal end guides and transcends his temporal ends, how His religion formed Western traditionalism, and how it now acts as the dominant self-identifier for all traditionalists during the Modern Crisis. But its intimate relationship with traditionalist communities is only one of the Faith’s many fruits. The Church ultimately enjoys success because it was historically founded by Jesus Christ, who through His miraculous life, death, and resurrection proved Himself what He taught: the Son of the One True God. The Catholic Church is the only episcopally unbroken, divinely commissioned, doctrinally unadulterated, and non-sectarian communion of churches in the world. It’s unified as one Church under the authority of the Pope of Rome, currently Francis, whom is the successor of the chief Apostle, St. Peter. Salvation is obtained through the Catholic Church alone. The supremacy of Western civilization, from high art to technological development, is owed to the long historic Christianization of European peoples. As an institution of Occidental civilization, EPTA specifically defers to the Roman Church for its liturgical functions.

     

    The Modernist Crisis

    Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut elit tellus, luctus nec ullamcorper mattis, pulvinar dapibus leo.

    Subsidiary —

    Institutional Subsidiarity

    EPTA is structured as a non-governmental organization to authoritatively treat on neglected social issues within the temporal aspect of traditionalist communities. Their diaspora-like state and internal irregularity, caused by increasing differences between the Faithful and secular Americans, plainly exhibits the need for intra-communal leadership beyond informal guidance from local parishes. No community can endure such a condition. American Imperium Cultural authority trade league

    Creating a New Society

    While traditionalists enduring the spectacles around us might naturally tend towards outward reaction, the creation of a more edifying way of life requires inward focus; on development of the traditionalist community itself. Unlike other countries in the West, tradition in America never had the benefit of secular convention beholden to its principles. Always an evangelical frontier rife with heresy to the Church, the expanding population of native Catholics have lived a duality between their faith and conflicting civic identity. But with the Advent of the Modernist Crisis, material decadence and metropolitan abandonment is bringing a slow end to American civic identity. Citizens are descending into identitarian factionalism and our leaders to autocratic consolidation, employing a jealous, bureaucratic retinue to defend their firm grasp along the way. Without universal institution like government interested in their intrinsic investiture, the impetus of our American founding ethos has fallen by the wayside, becoming an unclear vestige present only in individualist interpretation. National institutions no longer uphold a common social inheritance.

    It’s a self-evident epoch of transformation currently underway. Modern man is engendering the dawn of a new age by destroying the last, haplessly widening the gap with each generation. Traditionalist cohesion to greater American society can’t continue through its decay any longer. Its deviance now reaches beyond historic heresy and into godless abandon, even of natural virtue needed for the most basic practice of the Faith. Neither is the American identity guaranteed to survive the coming of a new age intact. The American identity cannot be defended or continued by reactionary traditionalists equivocating perennial Western traditional with classical liberal, political conservatism. Many traditionalist families have already fashioned various folkish customs to supply the lack of wholesome Modern standards for everyday life. There’s ample proof of a current emptiness and impending irreversible change. Our community and Western civilization have both come to a point of no return. Something new needs to take the old’s place. To thrive, tradition requires an American social reform and consolidation of its own. New traditionalist society and living conventions must be developed to depart from the Modernist Crisis and its failing standards.

    But no such social reform could occur without an authority around which to gather. A new body politic, a polis both in the Aristotelian and nominal understandings, must be formed; and such a body cannot be nurtured or coordinated without a head to act an an authority, defining and directing the use of its members. In other words, a society cannot truly exist without a common authority to enunciate a common end.

    The Association was established to give occasion to auspicious leaders throughout tradition by providing formal offices to their natural talents, who would have no avenue otherwise. The administration is formed under the rule of a Director, composed into a Board of Governors. Joining it is made simple, so that provincial isolation or separate social circles don’t inhibit any meritorious man from applying. Policy is established and governance over communities, both by creation of administrative territories throughout the United States and Associate Bureaus in traditionalist locales. As sufficient resources are accumulated, private communities can be founded throughout the country, perfecting new social order with tangible communities. The Association plans to further flesh out parts of the traditionalist social body according to duty of state. These classes of men will be divided according to major public functions, each fashioned into a semi-autonomous league. Leagues will be inaugurated according to need, manpower, and petition. Though none currently exist, two are planned: an academic league, for the education of members and their children, and a trade league, to establish necessary commerce within its own traditionalist system, independent of outside reliance. Both body and mind are essential to human nature. By edifying them perfectly, the Association hopes to use necessity to transform a fraternal organization into new seeds of civilization.

    EPTA is structured as a non-governmental organization to authoritatively treat on neglected social issues within the temporal aspect of traditionalist communities. Their diaspora-like state and internal irregularity, caused by increasing differences between the Faithful and secular Americans, plainly exhibits the need for intra-communal leadership beyond informal guidance from local parishes. No community can endure such a condition.

    Lorem ipsum dolor sit amet, consectetur adipiscing elit. Ut elit tellus, luctus nec ullamcorper mattis, pulvinar dapibus leo.
    Psalm 132: Ecce quam bonum
    "Behold how good and how pleasant it is for brethren to dwell together in unity"
    Dante Alighieri
    "The darkest places in hell are reserved for those who maintain their neutrality in times of moral crisis."
    Pope St. Pius X
    "What is most necessary at this time is to have in each parish a group of laymen at the same time virtuous, enlightened, determined, and really apostolic."
    Declaration of Independence
    "And for the support of this Declaration, with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor."
    John Adams
    "I must study politics and war, that our sons may have liberty to study mathematics and philosophy. Our sons ought to study mathematics and philosophy, geography, natural history and naval architecture, navigation, commerce and agriculture in order to give their children a right to study painting, poetry, music, architecture, statuary, tapestry and porcelain."
    St. Bruno
    "By your work you show what you love and what you know."
    St. Athanasius
    "'Where were you God?' Anthony asked. 'Why didn’t you ease my temptations and pains?' And a voice came to him: 'Anthony, I was here, but I waited to see you fight.'"
    G.K. Chesterton
    "A dead thing goes with the stream, but only a living thing can go against it."
    Herodotus
    "Of all men's miseries, the bitterest is this: to know so much and to have control over nothing."
    Christopher Columbus
    "No one should fear to undertake any task in the name of our Savior, if it is just and if the intention is purely for His holy service."
    Pope Felix III
    "Not to oppose error is to approve it; and not to defend truth is to suppress it; and indeed to neglect to confound evil men, is no less a sin than to encourage them."
    Publius Flavius Vegetius Renatus
    "Valor is superior to numbers."
    Herodotus
    "He is the best man who, when making his plans, fears and reflects on everything that can happen to him, but in the moment of action is bold."
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