CMRI & Tridentine Latin Rite Church

Key Historical Points

Sexual abuse allegations have been documented involving clergy and members associated with both the TLRC/CMRI and SSPX. According to available records, at least 12 individuals associated with CMRI and at least 33 individuals associated with SSPX have been reported for sexual abuse or related misconduct.
The group has been documented as encouraging women to relocate to their communities, sometimes resulting in family separations when husbands chose not to join.
Francis Schuckardt attended educational institutions (O'Dea High School, Seattle University, and the OMI seminary in Carthage) during periods when credibly accused sexual abusers were documented to be present at these facilities. This may have influenced his later development and the patterns observed within his organization.
Archbishop Thục was a significant political figure in the Ngo family regime of South Vietnam and has documented involvement in addressing sexual abuse cases during his tenure as a bishop in Vietnam, as described in his published memoirs.
Bishop George Musey (1928–1992), who led the CMRI from 1985–1986 and ordained current CMRI leadership, was the son of George Musey Sr. (1900–1935), a documented organized crime figure in Galveston, Texas, who was killed in 1935.
The movement of sedevacantist priests between different organizations has been documented, with some clergy leaving one group to join another, often citing various motivations including theological disagreements or personal conflicts.
Francis Schuckardt was positioned as the primary figure responsible for problems within the organization during the 1984 split. Current CMRI leadership maintains that issues from the Schuckardt era have been addressed, though critics argue that structural problems remain.
The development of Traditionalist Catholicism occurred within the context of 1940s-1950s anti-Communist sentiment, influenced by publications such as those from the John Birch Society, Fatima devotional materials, and Cold War geopolitical tensions.
Some former members have been documented as having knowledge of misconduct but did not report it at the time.
The organizational structure of the CMRI operates without external episcopal oversight, with leadership accountability limited to internal mechanisms.
Scholarly research since the 1990s has examined various aspects of Christian history and institutional development that some former members cite as influencing their departure from traditional Catholic organizations generally.

Organizational Methods

The CMRI uses phrases such as "due to the situation in the church" or "the salvation of souls is the supreme law of the church" when addressing questions about policies or practices. Without recognition of papal authority, leadership can modify norms and practices when deemed necessary by current leadership.
The organization emphasizes selected papal teachings from the pre-Vatican II period while maintaining that the Catholic Church has always taught consistent doctrine. Historical scholarship documents that various church teachings have developed over time, including positions on usury, heliocentrism, and sacramental theology.
Sedevacantist bishops operate independently of the Roman Catholic Church's appointment system, selecting their own successors without external oversight.
The CMRI's recruitment methods emphasize traditional liturgy, ceremonies, and educational materials as means of attracting new members who may be dissatisfied with changes in mainstream Catholicism.

Research Approach

This website compiles historical information about TLRC & CMRI that is not readily available in a single comprehensive source.
The analysis examines how Traditionalist Catholicism developed through selective interpretation of historical sources to create organizational structures that reflect particular theological and political preferences.

CMRI Today

The current CMRI leadership maintains that problems associated with the Schuckardt era have been resolved since his departure in 1984. Critics argue that Francis Schuckardt was made a scapegoat for systemic issues that persist within the organization's structure and culture.

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Documentaries

Two documentaries provide overviews of the group, primarily covering the Schuckardt period.

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History

Francis Schuckardt and Denis Chicoine initially attracted followers through international speaking tours as representatives of The Blue Army of Our Lady of Fatima. Schuckardt had traveled extensively throughout the United States, Europe, Latin America, North Africa, Vietnam, and Scandinavia from 1963 to 1967 as International Secretary of The Blue Army. On May 13, 1967, Schuckardt and Chicoine were among two million pilgrims, including Pope Paul VI and Sister Lucia, at the Shrine of Our Lady of Fatima. Subsequently, Schuckardt relocated the Blue Army Center and established the group in Coeur d'Alene, Idaho.

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Abuse Claims

The TLRC and CMRI have faced various allegations of abuse, including sexual abuse of minors. These allegations come from media reports and former members and should be evaluated critically, noting that definitions of abuse can vary widely and that the "anti-cult" movement of the 1970s and 80s sometimes used broad terminology that former members may have adopted uncritically.

Multiple clergy, religious, and lay members have been accused of sexual abuse of children. Documentation shows that accused individuals have been associated with the group from its founding through to recent years.

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Lawsuits

The TLRC became involved in legal proceedings beginning in the mid-1970s, initially over claims that the group was causing family separations. While the court system may not be the most appropriate venue for addressing religious disputes, the allegations of "family splitting" warrant critical examination. Documentation shows that Schuckardt did encourage women to leave their husbands, send children to his educational facilities in Idaho, and relocate to join the TLRC community.

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Scholarship

Academic researchers can provide perspectives on the group's practices, terminology used by outsiders, and contextual factors surrounding the organization. Media coverage and outside observers often present simplified views of religious groups. Academic scholars who study similar organizations can offer analysis that differs from both adherent perspectives and "anti-cult" literature or former member accounts.

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Ex-Members

Most individuals who joined the TLRC or CMRI have subsequently left the organization. Peak membership was estimated at 5,000 in the early 1980s, declining to approximately 2,000 by the end of that decade.

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Bishop Francis Schuckardt

Francis Schuckardt derived his episcopal authority through a lineage of Old Catholic bishops when he was consecrated by Daniel Q. Brown in 1971.

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Archbishop Thục

After Bishop Schuckardt departed in 1984, the remaining members established relationships with bishops in the lineage of Archbishop Ngô Đình Thục.

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Clergy

Many clergy who have been associated with the TLRC and CMRI have subsequently left the organization.

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Miscellaneous

Additional topics include Fatima devotion, anti-communism, TLRC beliefs, and apostolic succession.

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Media

The TLRC and CMRI have been subjects of books and newspaper coverage. The Diocese of Spokane published a detailed investigation of the group in 1980, with an update in 1986.

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