Sicut in caelo
et   in   terra.

The Association
The Association for the Establishment of Public Traditionalism in America is an initiative formed out of concern for the lack of traditional Catholics’ societal welfare. Devised from impassioned discussions in 2020, its desired purpose is to establish distinct temporal ends in the United States.  With a synthesis of convocation, organization, and creation, the Association was designed as the germ of the authoritative head for a newborn body.

Formative Stage
EPTA is still a very young organization. Since the broad scope of its mission isn’t achievable with the resources of a start-up, leadership has employed a “soft start” to implement things piecemeal as the Association build resources. It plans to create a occasion of necessity to EPTA’s social social means via dependency from service., constructing and providing parallel traditional versions of basic social infrastructure people already use.

Web Site’s Purpose
Unlike many organization web sites on the worldwide web, this particular web site isn’t meant to provide exhaustive activity or information on EPTA (nor whose nature is that of an online effort), but as an introduction conducive to a more earnest, secure line of direct communication for both parties. Provided here are our basic premises in the hope the reader is drawn to the same questions and actions that are the very reason of the Association. 

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 Modernist 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 He was who He said: the only Son of the One True God. The Catholic Church was alone commissioned by Our Lord and so 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. As a temporal institution, EPTA also employs a level of right tolerance to erroneous religious affiliations who share our material ends.

It was God’s intention that man’s distinct temporal and eternal ends work in cooperation with each other; the former leading to the latter, and the latter elevating to the former. As a man finds his greatest expression within society, it only follows that society imitate the individual’s cooperation of ends. The Association’s temporal mission for traditionalist society thus accounts for mutual enterprise with the clergy in the most balanced manner possible. The very foundation of a formal secular institution steps toward realistic balance and away from the existing vacuum thereof, which has long enabled clericalist abuse, crowned by the Second Vatican Council and conciliar mentality themselves. Moreover, the restoration of confessional high secular civilization discourages traditional reactionist notions that imply lay vocations as shortfalling, an imperfect employment of rational human nature, or as not constituting a proper part of the Church.

The presence of organized secular faithful would do more than compliment Catholic clergy, but itself compose an essential part of the whole Church’s composition in conjunction with the superior spiritual duties. A singular human’s soul is man’s substantial form, and so requires material sustenance to exist as much as the material body that begets, which it informs. Again extending the analogy of a man’s nature, the hierarchy of ends in human society does not abrogate the reality that both are needed to continue the life of both, which simply are one but for logical distinction. Temporal ends are a moral necessity, a required matter.

But they’ve been long neglected, as if the earthly industry God assigned fallen man is not obligatory. The Second Vatican Council created a sharp, immediate ecclesial crisis, rightly drawing generations of faithful Catholics to militantly preserve Christ’s teaching and His church’s sacred tradition. However, sovereign states did not devolve in such singular moments. Their status as lesser institutions, combined with an era of unprecedented material decadence, led to their neglect by the faithful. Their mundane duties demand great modesty and stability to entreat. Americans already long tolerated evils in an unbelieving liberal government as well. The point of necessary divergence is difficult to determine, and there’s no formal means comparable to the Church’s ecumenical council for addressing social teaching and particular societies. With the long absence of a substantial secular society, traditionalists have survived with a semblance of it, a society per accidens. The Church and its abused traditions have suffered a half-life that has curtailed preservation of traditional families from apostasy and conversions beyond the size of its current ultraminority. Infidels and heretics more receptive to the lesser fruits of the True Faith are robbed of circumstances for their conversion to the Bride of Christ. Many auspicious young traditionalists are left without a faithful avenue for expressing their fullest vocation beyond the basest elements of marriage. Functional American parishes with daily prayer life number in the single digits. All traditionalists together lose ground between worship and their daily life, yielding the psychological process of intellectual abstraction where we comprehend deeper theological mysteries to begin with.

With the implementation of EPTA, traditionalists are given the opportunity for a unified, rational, and safe way forward, beyond the social deterioration which portends terrible collapse. It addresses the absence of secular excellence of what the previous age titled “defenders of the Faith.”

The Modernist Crisis

The Church is suffering a monumental crisis that exceeds even the scope of the Arian Crisis. Unlike other errors of Church history, Modernism dominated the ranks of clergy by slow, attricious, and dishonest infiltration. Its perpetrators avoided utterance of formal heresy in preference of “pastoral” phrasing, leaving their methodical theology unspoken. Their conversion of seminarians away from faithful teaching was cloaked in the mantle of compassion and social fashion, accompanying the material wealth and decadence of the West. The liturgical reforms that followed were perpetrated in the Spirit of the Age, evincing their implicit heresies in such a way as to erode the very prayer life and habit of all Catholics professing this false obedience to Modernist pontiffs. With the reign of Francis, maybe of these issues recur even more boldly and in closer still to their logical conclusion, coming to a head in a method which the Vatican refers to as “synodality…” [more to come]

Institutional Subsidiarity

EPTA is structured as a non-governmental organization to authoritatively treat on neglected social issues within the temporal aspect of traditionalist communities. Traditionalists’ 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… [more to come]

Creating a New Society

While traditionalists who pay heed to the many scandals around us might tend only to upbraid them, mere criticism does nothing to strike the root of the Modernist Crisis. Rather, restoration depends on development of the traditionalist community itself; to fight against evils exterior to the faithful means setting out in our own serious collective efforts, as “iron sharpens iron.” North Americans particularly must overcome further handicaps than other regions in the West to do so. 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 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.

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… [more to come]

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 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.

Psalm 132: Ecce quam bonum
"Behold how good and how pleasant it is for brethren to dwell together in unity"
Mother Teresa
“If we have no peace, it is because we have forgotten that we belong to each other.”
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."
Aristotle
"How cautiously men sink into nameless graves, when, once in a while, one forgets himself into immortality."
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."
2nd Corinthians 12:14
"Behold now the third time I am ready to come to you and I will not be burthensome unto you. For I seek not the things that are yours, but you. For neither ought the children to lay up for the parents, but the parents for the children."
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."
The Inferiors' Salon

Part One

Part Two

Part Three

To Right Comportment

Part One

Part Two

Part Three

Litany for Faithful Res Urbis

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