The Schism: Our Anti-Masonic Path to True Christianity

The Church of St. Bernard of Clairvaux was born from an anti-Masonic schism with mainstream Christianity, rejecting post-Vatican II reforms orchestrated by Masonic forces and modernist errors that dilute the faith. Rooted in pre-Vatican II Catholicism, enriched by Anglican reverence and Baptist commitment, our church restores the purity of early Christianity in The Holy State. Our practices, including married clergy, a unique canon, and flexible baptism, reflect our crusade mindset, family-centric theology, and rejection of Masonic corruption, as we proclaim Christ’s kingship, for “the gates of hell shall not prevail” (Matthew 16:18, Douay-Rheims).

Our schism arose from the corruption of post-Vatican II Catholicism, which we believe was influenced by Masonic forces, such as B’nai B’rith, promoting ecumenism, liturgical novelties, and weakened doctrine (Louis Hubert Remy, Sous la Bannière, 1986). Pope Leo XIII warned, “Freemasonry is the permanent personification of the Revolution” (Humanum Genus, 1884). We reject mandatory clerical celibacy, imposed in the 11th century, favoring early Church practices of married clergy (1 Timothy 3:2, Douay-Rheims), as “marriage is honorable in all” (Hebrews 13:4, Douay-Rheims). Our canon, including apocryphal and Gnostic Gospels, restores authentic Scriptures, free from Masonic universalism, aligning with James the Just’s call to “be doers of the word” (James 1:22, Douay-Rheims). This break counters the “mystery of iniquity” (2 Thessalonians 2:7, Douay-Rheims), ensuring The Holy State upholds a pure faith, as St. Athanasius declared, “The truth must be defended against all heresies” (Against the Arians, c. 356 CE).

Policy on Baptism

Parents may choose to baptize their child at birth, but it is not required, honoring family autonomy and the child’s future commitment. Infant baptism ordains the child as “of the Holy Spirit,” granting grace until adulthood (age 18). At 18, individuals must be rebaptized, affirming their faith and choosing a patron saint to guide their crusade-inspired mission. This policy reflects our belief that family is key, uniting parents and children in faith, as “train up a child in the way he should go” (Proverbs 22:6, Douay-Rheims), and guards against Masonic corruption of sacramental purity.

Historical Reasoning

Early Christians baptized infants by the 2nd century, as Irenaeus noted, “Christ saves all, infants included” (Against Heresies, 2.22.4, c. 180 CE), but adult baptism was common (Acts 8:36–38). Our optional infant baptism reflects this flexibility, while rebaptism at 18 aligns with Tertullian’s emphasis on conscious faith (On Baptism, c. 200 CE). The Orthodox Church’s infant baptism and chrismation, sealing children as “soldiers of Christ” (John Chrysostom, Baptismal Instructions, 3.6, c. 390 CE), inspires our “of the Holy Spirit” ordination. Baptist believer’s baptism, rooted in personal faith (Acts 2:38), informs rebaptism, as Augustine wrote, “The faith of parents sanctifies their children” (Sermons, 176.2, c. 412 CE). Delaying patron saint selection to 18 mirrors early catechumenate discernment (Hippolytus, Apostolic Tradition, c. 215 CE).

Theological Reasoning

Baptism cleanses sin and initiates believers (John 3:5, Douay-Rheims: “born again of water and the Holy Ghost”). Optional infant baptism honors parental faith, while rebaptism at 18 ensures personal commitment, as “believe and be baptized” (Acts 16:31). Family, as a “little church,” unites in faith (Catechism of Trent, 1566), ordaining children as “of the Holy Spirit” (John 14:16). Rebaptism equips adults for spiritual warfare against Masonic corruption, choosing a patron saint, as “the saints are our advocates” (St. Basil, Homily on the Forty Martyrs, c. 373 CE). This aligns with our crusade mindset, as “put on the armor of God” (Ephesians 6:11), rejecting Vatican II’s Masonic-driven universalism, as “keep yourselves from idols” (1 John 5:21).

In The Holy State, we build a kingdom of purity under Christ’s reign, guided by our canon, married clergy, and family-centric practices. Our Bernardian Calendar, with 12 Holy State holidays, and unique baptism policy foster a faith that battles worldly corruption, as “the righteous will shine like the sun” (Matthew 13:43, Douay-Rheims). We invite all to join our crusade for true Christianity.

Our anti-Masonic schism and practices, including baptism, reflect James the Just’s legacy of active faith (James 2:17). In our church’s opinion, though not universally accepted, St. Bernard of Clairvaux succeeded James’s vision, preaching the Second Crusade to defend the faith against corruption, as “fight the good fight of faith” (1 Timothy 6:12, Douay-Rheims). Our family-centric theology, allowing married clergy and flexible baptism, unites pre-Vatican II Catholicism, Anglican reverence, and Baptist zeal, rejecting Masonic-driven reforms to build The Holy State under Christ’s kingship, as “God setteth the solitary in families” (Psalm 68:6, Douay-Rheims).