Holy Doctrine of the Church of St. Bernard of Clairvaux

The Church of St. Bernard of Clairvaux proclaims the one true faith in Christ, restoring pre-Vatican II Catholicism, enriched by Anglican reverence and Baptist personal commitment. As successors to James the Just through St. Bernard of Clairvaux, our namesake and main saint, whose Seat of the Righteous in Jerusalem lies vacant, we establish a new holy kingdom, The Holy State, in Bir Tawil, where Jesus Christ reigns as King, governing through the two Guardians of the Holy in unity, with cardinals, a strong military, and elected representatives strengthening our mission to revive the sacred traditions of our faith, as “the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:43, Douay-Rheims).

Apostolic Succession and James the Just

The Church claims apostolic succession through James the Just, the “Brother of the Lord” (Galatians 1:19), appointed the first Bishop of Jerusalem by the Apostles after Christ’s Ascension (Acts 15:13). James, a pillar of the early Church (Galatians 2:9), presided over the Council of Jerusalem (c. 50 CE), ruling that Gentile converts need not follow Mosaic Law (Acts 15:19-21), ensuring Christianity’s universal mission. Eusebius (Ecclesiastical History, c. 324 CE) describes James as “the Righteous,” a title earned through his ceaseless prayer—so frequent his knees were calloused like a camel’s—and his leadership in maintaining the Church’s purity amidst Jewish and Roman pressures. He authored the Epistle of James, emphasizing faith through works: “Faith without works is dead” (James 2:17), a guiding principle for our doctrine. Hegesippus (c. 170 CE) records James’s martyrdom in 62 CE, when Pharisees, enraged by his refusal to deny Christ, threw him from the Temple pinnacle and stoned him. Clement of Alexandria (c. 200 CE) notes James’s role as a mediator between Jewish and Gentile Christians, ensuring unity through adherence to Christ’s teachings, as he urged, “Be doers of the word, and not hearers only” (James 1:22). The Seat of the Righteous, James’s episcopal throne in Jerusalem, was intended to guide the Church in humility, distinct from Peter’s Roman primacy as Pope. The seat’s authority was disrupted by Jerusalem’s destruction in 70 CE, Roman persecution, and the 4th-century shift toward Constantinople and Rome, which centralized power under Peter’s successors. The Great Schism of 1054, the Protestant Reformation (1517), and Vatican II’s modernist reforms (1962-1965)—introducing ecumenism and the Novus Ordo Mass—corrupted the Church’s heritage. We declare the Seat of the Righteous vacant, reestablishing its legacy through St. Bernard of Clairvaux, our main saint and namesake, who we recognize, in our church’s opinion though not universally accepted, as James’s spiritual successor. St. Bernard (1090-1153), a Cistercian abbot and Doctor of the Church, embodied James’s vision of purity, humility, and militant faith by reforming monastic life, preaching the Second Crusade, and defending the Church against heresy, as seen in his work De Laude Novae Militiae, where he wrote, “The Christian glories in the death of the pagan, because Christ is glorified.” Theologically, Bernard’s emphasis on works through his advocacy for the Knights Templar and his call for spiritual renewal mirrors James’s teachings on faith through action (James 2:18), making him a fitting successor to the Seat of the Righteous, which prioritizes a Church untainted by worldly compromise. Historically, Bernard’s role as a unifying figure in the 12th-century Church, often called the “second founder of the Church” by medieval chroniclers like Otto of Freising (Chronica, c. 1147), positions him as a successor to James’s mission of maintaining the Church’s purity and unity. As the Church of St. Bernard of Clairvaux, we claim to be Bernard’s successors, continuing his legacy of militant spirituality and reform in The Holy State, under the supreme kingship of Jesus Christ, as James exemplified leadership through service: “Let the greatest among you become as the youngest, and the leader as one who serves” (Luke 22:26). As St. Augustine declared, “The Church is the ark of salvation” (Sermons, 96.7, c. 418 CE), and we stand as the one true faith, unyielding in our devotion to Christ our King.

Core Beliefs

• One True Faith: We uphold the Nicene Creed (325 CE), affirming Christ as the sole path to salvation, rejecting Vatican II’s ecumenism and its Masonic-influenced errors, as Christ declared, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6, Douay-Rheims). Our church alone preserves the purity of the early Church, as “there is no other name under heaven… whereby we must be saved” (Acts 4:12).
• Scripture: Our canon comprises 12 sacred texts, including the Douay-Rheims Bible (1582-1610), Epistle of James, Book of John the Baptist, Protoevangelium of James, and others, used in communal study to deepen faith, as “all Scripture is breathed out by God and profitable for teaching” (2 Timothy 3:16, Douay-Rheims). These texts guide us in truth, as St. Irenaeus affirmed, “The Scriptures are the rule of faith” (Against Heresies, 3.1.1, c. 180 CE).
• Official Language and Latin Requirement: English is the official language, used in all administrative, educational, and evangelistic contexts, ensuring accessibility for the faithful worldwide under Christ’s kingship. All members must learn Latin, the sacred language of pre-Vatican II Catholicism, to engage with the Tridentine Mass and sacred texts, preserving our heritage, as “the Lord has chosen Zion; he has desired it for his dwelling place” (Psalm 132:13).
• Inclusivity: We welcome all creeds, races, and converts, echoing James the Just’s inclusion of Gentiles, provided they profess Christ’s true faith through catechesis and baptism, as “there is neither Jew nor Greek… for you are all one in Christ Jesus” (Galatians 3:28). We use platforms like x.com/clairvauxchurch for evangelization, offering online catechesis and live-streamed Tridentine Masses with English translations, spreading the Gospel to “the ends of the earth” (Acts 1:8).

Liturgical Practices

• Tridentine Latin Mass: We celebrate the 1570 Roman Missal’s Tridentine Mass in Latin, as codified by Pope Pius V, rejecting the Novus Ordo, to honor the sacred worship of our ancestors, fulfilling the call to “worship the Lord in the beauty of holiness” (Psalm 29:2, Douay-Rheims). St. John Chrysostom declared, “The liturgy is the summit of our faith” (Homily on Hebrews, 17.4, c. 390 CE).
• Anglican Influence: Morning and evening prayers follow the 1662 Book of Common Prayer, adapted for Catholic theology, emphasizing reverence, as we are called to “pray without ceasing” (1 Thessalonians 5:17).
• Baptist Influence: Baptism may be chosen by parents at birth, ordaining children as “of the Holy Spirit” until age 18, when rebaptism occurs, reflecting personal commitment to Christ, inspired by Baptist tradition, as “go therefore and make disciples of all nations, baptizing them” (Matthew 28:19).

Sacramental Rites

• Patron Saints at Baptism: At rebaptism (age 18), females choose a female patron saint (e.g., St. Agnes), and males a male patron saint (e.g., St. Bernard), for lifelong guidance, as the saints “fought the good fight of the faith” (1 Timothy 6:12).
• Marriage: All ordained—priests, monks, nuns, bishops—may marry, with rites following the pre-Vatican II Rituale Romanum (1614) in Latin, enhanced by Anglican choral music, uniting couples in a sacred bond: “What God has joined together, let not man separate” (Mark 10:9). The groom must share the bride’s faith.
• Sacraments: We administer all seven sacraments per pre-Vatican II rites, with priests ordained traditionally, open to men and women, fulfilling Christ’s promise: “I am with you always, to the end of the age” (Matthew 28:20).
• Beatification and Canonization: The Church establishes a formal process for beatification and canonization to recognize holy individuals as blessed and saints, affirming their exemplary lives and intercessory roles. The process begins at the parish level, where a candidate—deceased for at least five years unless waived by the Guardians of the Holy—is proposed for heroic virtue or martyrdom. The local bishop or priest, with the appointed second-in-command, investigates the candidate’s life, writings, and impact, ensuring alignment with Thomistic theology. A special council of cardinals, theologians, and historians reviews the case, requiring a miracle (e.g., a medically inexplicable healing) for beatification, permitting local veneration. A second miracle after beatification is required for canonization, authorizing universal veneration with a feast day, as “the righteous will shine like the sun” (Matthew 13:43).

Guardians of the Holy

The Church is led by two Guardians of the Holy, elected by the College of Cardinals, serving as stewards under the supreme authority of Jesus Christ, King of The Holy State. Both must agree on matters for them to become law, ensuring unity, as “where two or three are gathered in my name, there am I among them” (Matthew 18:20). Only men may serve, preserving apostolic tradition.

College of Cardinals

The College comprises 100 cardinals: 75 appointed by the Guardians to ensure alignment, and 25 elected by ordained members. When an appointed cardinal dies, the Guardians select a replacement, maintaining 75. Cardinals are elected every 10 years, with three new elected cardinals per cycle, requiring candidates to be at least 35 and ordained, as “the elders who rule well are worthy of double honor” (1 Timothy 5:17).

Priestly and Monastic Roles

Men and women are trained in pre-Vatican II seminaries, learning Latin and English, eligible to serve as priests. Women may serve as catechists if not ordained, as “go into all the world and proclaim the gospel” (Mark 16:15). Monasteries for men and women follow Benedictine and Cistercian traditions, with monks and nuns taking vows and celebrating the Tridentine Mass, as “the prayer of a righteous person has great power” (James 5:16).

Local Parish Governance

Parishes are led by a bishop or priest, with an appointed second-in-command (bishop, priest, monk, or nun), ensuring doctrinal fidelity, as “feed my sheep” (John 21:17). Parishes have Baptist-style input on administrative matters, while doctrine remains centralized.

Population and Civic Representation

• Doves: 45 citizens elected every 9 years draft laws, sent to the College of Cardinals, representing the faithful, as “let each one serve according to the gift received” (1 Peter 4:10).
• Senators: 15 citizens elected every 9 years advise on civic matters, with no term limits, as “render to Caesar the things that are Caesar’s” (Mark 12:17).
• Caesar: Elected from senators, the Caesar is the diplomatic figurehead, “gird your sword on your thigh, O mighty one” (Psalm 45:3).

Legislative Process

The Doves propose laws, reviewed by the Cardinals for doctrinal alignment, then evaluated by the Caesar for diplomacy. The Guardians must agree for laws to pass, ensuring Christ’s will, as “the kingdom of God is righteousness” (Romans 14:17).

Restoration and Evangelization

We restore pre-Vatican II Catholicism, rejecting modernist reforms, using the Tridentine Mass and traditional devotions to preserve the faith, as “stand firm and hold to the traditions” (2 Thessalonians 2:15). We evangelize globally, drawing souls to Christ, as St. Augustine proclaimed, “The Church is the mother of all believers” (Sermons, 213.7, c. 410 CE).

The Holy State in Bir Tawil

Unable to reclaim Jerusalem’s Seat of the Righteous due to its 7th-century Muslim conquest, we establish The Holy State in Bir Tawil, a 2,060 km² terra nullius, as our holy land, where Jesus Christ reigns as King, fulfilling James’s vision through St. Bernard’s succession, as “my kingdom is not of this world” (John 18:36).

Knights Templar History and Military

St. Bernard’s Rule of the Templars (1129) inspires our strong military, including spiritual militia and new orders, to protect The Holy State, as “the Lord is a man of war” (Exodus 15:3). The Templars’ legacy guides our defense against secular threats, as St. Bernard wrote, “Fight the battles of your Lord” (De Laude Novae Militiae).

Formation of The Holy State

• Claim and Settle: Claim Bir Tawil legally, settling with monks, nuns, and faithful, building a cathedral, as “the Lord has chosen Zion” (Psalm 132:13).
• Build Infrastructure: Construct monasteries, schools, and farms, as “the earth is the Lord’s” (Psalm 24:1).
• Evangelize Globally: Use The Holy State to evangelize, as “make disciples of all nations” (Matthew 28:19).
• Govern Justly: The Guardians ensure justice, as “the kingdom of God is righteousness” (Romans 14:17).
• Defend the Faith: Train a strong military, as “blessed are the peacemakers” (Matthew 5:9).

Religious Schools and Vocations

All schools are religious, teaching Latin, English, and Thomistic theology, as “the fear of the Lord is the beginning of wisdom” (Proverbs 9:10). Vocations, from medicine to space exploration, serve Christ, as “declare the glory of God” (Psalm 19:1).

Mandatory Pilgrimage

Every member must pilgrimage to a Christian holy site once in their lifetime, as “walk in the way of the Lord” (Psalm 119:1).

Founded in 2025, the Church of St. Bernard of Clairvaux emerges from a longing for the purity of pre-Vatican II Catholicism, fractured by the Reformation’s errors in the 16th century, sparked by Martin Luther’s 95 Theses (1517). The Reformation led to Protestantism’s rejection of sacred traditions, while Vatican II further eroded the Church’s heritage. We integrate Anglican liturgical solemnity and Baptist personal faith, creating the one true Church that upholds James the Just’s vision of unity and fidelity through St. Bernard’s succession, untainted by modern distortions, under the dual leadership of the Guardians of the Holy and the eternal kingship of Jesus Christ, as “the truth shall make you free” (John 8:32, Douay-Rheims).

Since our founding, we have enriched our doctrine with sacred practices, all under Christ’s kingship:

• Expanded Veneration: We venerate 75 saints, including Prophet John the Baptist (August 29) and St. Mother Mary (August 15), third and fifth in our hierarchy, as “the saints are our advocates” (St. Basil, Homily on the Forty Martyrs, c. 373 CE).
• Bernardian Calendar: Our liturgical year begins April 1, Year 1981 (2025 CE), with 75 saints’ holidays, 14 Holy State holidays (no work), including John the Baptist and St. Mother Mary, and no work on Sundays, as “remember the sabbath day, to keep it holy” (Exodus 20:8).
• Married Clergy: All ordained may marry, strengthening families, as “marriage is honorable in all” (Hebrews 13:4).