Spread the Word!

For [the Modernists] heap such praise and bestow such public honor on the teachers of these errors as to give rise to the belief that their admiration is not meant merely for the persons, who are perhaps not devoid of a certain merit, but rather for the errors which these persons openly profess and which they do all in their power to propagate.

– Pope St. Pius X, Pascendi Dominici Gregis

EPTA's growth depends on word of mouth.

It’s a battle of words now, just like it was back then. Between their rhetoric, intending to manipulate and subvert, versus ours, which aims to accentuate and edify the good in man. Which side will better express the joys of its conviction to the world? Who will the public be convinced by? Are we excited enough, are we spurred to action enough by what we believe to convince others? Our exhortations impress upon others what our convictions mean to us, so it makes sense that the more energetic side will seem all the more convicted – and, as St. Pius X says, their convictions seem all the more correct. After all, that’s human nature, isn’t it? Someone who has good news can scarcely refrain from telling even strangers. If what man has to share can be so wonderful that it animates his very being, then the opposite is assumed true as well. That’s why EPTA uses the Parable Sunburst as its symbol, because we see the same lesson in Matthew 5:

You are the salt of the earth. But if the salt lose its savour, wherewith shall it be salted? It is good for nothing any more but to be cast out and to be trodden on by men. You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men that they may see your good works and glorify your Father who is in heaven.

We are accountable to what we believe because we’re a messenger for that cause to others. Our behavior and activity, both generally and how we esteem our beliefs, are carefully assessed by any informed acquaintance, no matter how casual. This fact, as Pius alludes to, is one of the chief reasons for the replete libertine errors and insanities that we suffer today. Their adherents generally work together with incredible reverence for one another and their novel ideas, with a passion that sticks in the mind of the public. They exude the aura of an enlightened and exclusive in-group, with a sense of its own identity, value, and imperative mission. Thus a small minority commandeered public opinion long ago, and most crucially, the academic institutions. Just like back then, now more than ever, the traditionalist community has more to do with our success than any of the leadership or apparatus of EPTA.

It’s down to the example you lead, what you do for your beliefs, what you talk about, who you affiliate with, what you actually value in life. Does your life incline others to think you’re part of something bigger?

You’re especially important now because EPTA doesn’t have its web site published yet. A lot of our substantial materials outlining social traditionalism are still under construction. It’s just an unfortunate fact that many specifics in our beliefs aren’t published, especially in the English-speaking world. In the mean time, EPTA’s left to fend with a scattered social media presence and the momentum inherited from our old organization. As things are right now, it’s hard – almost impossible – to get the word out through “official channels” about this new trad Association.

And it’ll be like that until EPTA’s small staff finishes the gargantuan projects tasked to it. But while it’s certainly hard, it is not impossible to spread the word. Think about it. Have traditionalists ever received mainstream endorsements and corporate backing in the United States? Not to my knowledge. To the contrary, our worldview is systematically attacked by modernists of all stripes, from generic liberals to intersectional social Marxists. Even most conservatives now disown us. Yet despite the incredible amount of shaming, suppression, and downright slander, decentralized traditionalists have created a small, vibrant, and incredibly diverse community all on their own. While it’s part of human nature to establish and support formal institutions to back your community (which is the role EPTA means to fill one day), we know we can function without one in times of hardship. Simply put, the fact that our community already exists is proof that there’s potential to strive for more.

The next step of traditionalism’s success completely depends on mindset. Our mindset is the only thing holding us back from going any further than the status quo.

Stealing from Our Enemy's Playbook

Learning from the Historic Confrontation with Theological Modernism

If we look back one hundred years ago, the liberals who reign supreme today were a pitiful minority then, just like traditionalists have become in our own day. What do they owe their success to, and how did things change so drastically in that period of time, to the point where a fringe of delusional radicals have now conquered the momentum of American civilization? It starts with their mentality. It begins with how they viewed themselves, how they interacted with each other, and how they presented their message. Ironically, the modernists owe their success to specific behaviors (some of which could even be considered virtues) that, of themselves, are quite laudable for any community to possess.

And if these behaviors aren’t Machiavellian in nature, then there’s nothing to prevent their success story from being a blueprint to our own victory. After all, don’t students of tradition put particular emphasis on heeding the lessons history provides for us?

The enemy Pope St. Pius X speaks of in 1907 was the theological heresy of Modernism. Despite that his writing is over one hundred years old, its target hasn’t become irrelevant. Heretical Modernists are indirect ancestors to our contemporary liberal extremists. Think of what most people call the “progressives,” “social justice” (not Fr. Coughlin’s sort), “woke politics,” “the radical left,” “the intersectional left,” “cancel culture,” etc. But since they share the same philosophical and historical genesis, we could call them modernists, too, in an analogical sense (this analogy is used in the French).

Whatever you call them, this kind of liberal has formed an elitist circle of condescending, moralizing academics who use a specific set of philosophical sophistries, cloaked in the mantle of rebellion against authority, to infiltrate and subvert American secular society. The point of hypocrisy is how they harnessed authority despite deriding it. They transformed massive American institutions – originally seen as roadblocks to all progress – by painting themselves as abused underdogs, into partisan vanguards for the Revolution. But it wasn’t a decision grounded in ideology. The modernists understand the powerful effects which wielding legitimate authority has on the public. What better way to win the debate than rig the moderator (thus freedom of speech isn’t a viable solution)? By using the false pretense of obedience to secular authority, they can endorse scandals against the natural order with perceived objectivity. Error is given rights. Considering the Second Vatican Council and the Catholic Church’s own Modern Crisis, this co-opting strategy between Pius X’s Modernists and ours isn’t different whatsoever. By compelling false obedience (because what’s commanded to contrary to truth), Pius X’s battle – and how it plays out – becomes ours. The effects we observe today are devastating. It allows a depopulated minority to compel otherwise regular people into endorsing an upper crust of heresiarchs newly installed in vanguard institutions. It allows for the mass propagandization of all media and respected social circles. What creates such devastating results? What are modernists so keen to do that traditionalists do not?

It can all be boiled down to cohesion.

In other words, successful communities need loyalty and stability before achieving their best work with such precise single-mindedness. In the case of the modernists, usurping public institutions granted them public cohesion greater than their own abilities. They knew co-opting the narrative away from responsible, level-headed officials was only a matter of stealing public institutions. While we aren’t looking at subversion, cohesion is still a necessary element for dealing with the traditionalist community itself. After all, we need to deal with our deficiencies in-house before effectively taking our message to the American public. Our enemies have spent a century perfecting this behavior and carefully implementing it around them. That should prove to you how important unity is. If only we could energetically praise traditionalist leaders and our lofty ideals as much as Pius X says the modernists did!

He observed an incredible degree of coordination in them, too. These religious sophists, puffed up with pride from a perceived academic pedigree, worked rank-and-file, like a well-oiled machine, like an army with a singular mission, infiltrating the Church and introducing insidious new doctrines around the turn of the twentieth century. They proclaimed brand new concepts with brazen audacity, with the same confidence someone would have remarking on the color of the sky.

As the pope goes on to say:

…none is more skillful, none more astute than they, in the employment of a thousand noxious arts… that they easily lead the unwary into error; and since audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance. To this must be added the fact… that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for the strictest morality. Finally, and this almost destroys all hope of cure, their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy.

If American traditionalists are to compete with this foe, we need to diligently apply ourselves with the same fervor. We’ll need to remain committed to creating a better world, not just complaining about what we have now. We’ll have to practice discipline by thinking long-term, applying ourselves in any talent God has given us. He wouldn’t have given us a skill if He didn’t want us to use it. While it can be frustrating striving to change the world yourself to no avail, coordinating our efforts together is the key to our success. I can’t say it’ll be easy, I can’t say that you won’t have to work independently at times. Building something new really requires that everyone pull their own weight as they can. But by syncing our work towards the same goal, the end is reachable. And that hope in coordination is first gotten through cohesion.

How We Can Do It

If a concerted effort is so important, we need to think about what precisely it is we’re orchestrating. In a word, we’re orchestrating, through EPTA, the part we play in society. Our careers, social circles, aspirations, livelihoods, our beliefs. Everything that’s deteriorating in the Modern world without particular supervision needs to new light shed on it in order to preserve what sanity we have left; and for restoring what we’ve lost. For example, I’ve gathered a list of particulars all of us can start right now:

  • Practicing virtue in all aspects of our personal lives, developing our prayer life, and staying in a state of grace
  • Take up physical activism by volunteering in existing traditionalist institutions, specifically churches
  • Through volunteering and assuming local leadership roles, ensure apathetic and inadequate traditionalist leaders are superseded by responsible men, either of our Association or of like character, meaning they’re desirous and actively seeking measures to use their influence for further integration and commonweal amongst all traditionalists (subversive tactics are condemned by EPTA)
  • Connecting with other traditionalists on social media, especially with others you don’t personally know on platforms where such connections are acceptable
  • Encouraging traditionalist friends who aren’t online to create social media accounts as a necessary occasion for sin; necessary for the purposes of networking with serious fellowmen and coordinating larger tangible efforts (EPTA’s staff favors Minds.com)
  • Bridging the gap between online traditionalist communities and physical communities, thus removing the barriers that isolate pockets of traditionalists from physically socializing and working with each other
  • Disassociating from, disenfranchising, and, at last resort, actively condemning online traditionalist activists whom exhibit deficient, ostracizing, extreme, reactionary, or ideologue behavior, who by their association with our ideals have poorly reflected on the traditionalist community as a whole
  • Ignore commenting or interacting with the liberal news cycle and the outrageous things they say, as to rob them and their organizations of viewership and any falsely-conceived notions of importance (they can’t be allowed to dictate what news we hear and what we don’t)
  • Rather than complain or berate the evil of certain people or groups today, go over and above to actively introduce, comment on, praise, and encourage reputable thinkers and organizations from our own circles, communicating to onlookers the importance and worthiness of traditionalist leaders and organizations
  • If there is a service or organization which does not exist in the traditionalist community, whose “secular” equivalent is obviously arrayed as an enemy, work to establish a traditional alternative
  • Employ your personal skills and passions to contribute to any traditionalist organization or service in order to ensure all our efforts are well-populated and active; do not let any such organization become inactive or dissolve, but first before creating it having absolute surety that the manpower exists for long-term operation
  • Most importantly, coordinate your groundbreaking efforts with EPTA by taking one of our open leadership positions, proactively communicating with staff about your plans so that we may accommodate our services for you, and offering suggestions about what we could further do for projects like yours.
  • Don’t forget to advertise EPTA to traditional friends and family, have them subscribe, and encourage them to volunteer if they’d like to


If I’ve missed anything you think important, be sure to reply to this email and tell me!

I look forward to the work we’re embarking on together. It’s too much for any one person to try on their own. As I’ve said countless times before, the leadership at EPTA depends on your commitment to the cause in order to succeed. We bring nothing to the table besides helping American traditionalists find and realize their own potential. As grassroots activists, we can’t rely on our own amassed resources to give EPTA any artificial sense of success. We’re building a network for your to take stock in, to claim ownership of. Our leadership and volunteer positions remain open to all of you, and we encourage you to take your place today at the reigns of making a traditional America. See you in the field, and as always, pray for our country, and for our fellowmen’s success!

Spread the Word!
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