Sedevacantism Book review - pages 1-14

Reclaiming the Catholic Church — A Close Look at Pages 1–14

How the Foundations Collapse Before the Argument Even Begins**

Before he ever reaches a document of Vatican II, the Kurgan's introduction quietly constructs the entire worldview that will govern his interpretation. Pages 1–14 are not mere preliminaries; they are the psychological and epistemological scaffolding on which the whole project rests.

Once those foundations are exposed, the rest of the book becomes predictable — because the conclusions were predetermined long before any evidence was examined.

Below is a summary of what emerges when we read his introduction with care.

1. A Disquieting Disclaimer: “Not responsible for injury or death.”

Kurgan opens with a disclaimer that no theological book needs:

“Neither the publisher nor the author shall be liable for any loss, damage, injury, death…”

In normal publishing, this kind of language appears in extreme fitness manuals, occult texts, or survivalist guides, not in books about Church doctrine.

What is he worried about?
He knows — consciously or not — that the worldview he is offering can have destabilizing effects:

  • family division

  • isolation from the Church

  • distrust of clergy

  • rejection of sacraments

  • paranoia about infiltration

  • separation from community

  • spiritual scrupulosity

This disclaimer is not just legal; it is psychological.
It signals that the content is not simply theological—it is dangerous in its consequences.

2. A Self-Mythologizing Dedication

His dedication is not primarily about God, saints, or tradition.
It is a self-constructed heroic narrative:

  • ancestral glory “shaping Catholic realms 800 years ago,”

  • a personal call from God “in times of crisis,”

  • positioning himself as a prophetic fighter raised up to save the Church.

These themes of chosen-one identity, romantic ancestry, and remnant leadership set the psychological tone.
Before a single argument is made, Kurgan has placed himself in the center of the drama.

3. “A Note on Sources”: The Construction of a Closed World

What appears to be an innocent section on references is actually where Kurgan reveals the epistemology of the entire book.

It consists of five moves:

A. The Illusion of Scholarly Precision

He speaks of being “punctilious,” using archival sites, and including many footnotes.
But the purpose is rhetorical: creating the appearance of rigor.

Quantity substitutes for credibility.

B. The Rejection of Human Authority

He announces:

“I do not appeal to human authority as a rule.”

In Catholic theology, this is enormous.
The Church is a human authority endowed with divine guidance.
To reject human authority is to reject:

  • the Magisterium,

  • apostolic succession,

  • councils,

  • papal teaching.

This single sentence places him outside Catholic epistemology entirely.

C. Truth Redefined as Personal Verification

He compares truth to martial arts:

“A punch in the face is the ultimate verification.”

This reveals his method:

  • trust personal instinct,

  • trust immediate experience,

  • distrust hierarchy,

  • distrust scholarship,

  • distrust ecclesial judgment.

This is not how Catholics discern doctrine.
This is private judgment, the root of both Protestantism and modern conspiracy epistemology.

D. Distrust of All Post-1958 Church Documents

He instructs readers to avoid official publications after 1958 “like the plague.”

This is not cautious scholarship.
It is the construction of an information quarantine.

The Church’s teaching for 65+ years is treated as contaminated.
The Magisterium becomes the enemy.

E. Total Silence Toward Voices Outside His Bubble

He excludes:

  • Freemasons,

  • “Novus Ordo priests,”

  • modern theologians,

  • any Catholic source post-1958.

This is how an ideological monoculture is built.
Contradiction becomes impossible because opposing voices have been disqualified in advance.

4. Enter the Dimond Brothers: Alignment With a Heretical Sect

This is perhaps the most significant revelation in the first 14 pages.

Kurgan admits to relying on Peter Dimond and the Most Holy Family Monastery (MHFM), one of the most extreme sedevacantist groups in the world, condemned by dioceses for heresy and fraud.

He tries to distance himself:

“I don’t know much about him nor do I care to investigate.”

This is revealing.
He refuses to investigate because he knows what he would find.

He then says:

“The things I referred to from his site are correct.”

This means:

  • a heretical cult is his theological authority,

  • the Church is not,

  • and his agreement replaces the Magisterium.

He even evaluates Dimond’s theology as “dogmatically sound.”

This is catastrophic.
MHFM denies:

  • baptism of desire,

  • the legitimacy of every pope since Pius XII,

  • the visibility of the Church,

  • the validity of Catholic sacraments.

To say their system is dogmatically sound is to step outside Catholicism.

5. The Enemies List: Salza, Dyer, and the Psychology of Conflict

Kurgan openly chooses sources based on personal conflict:

  • John Salza disagrees with him → Salza is a “Freemason,” “vicious deceiver,”

  • Jay Dyer had conflict with Dimond → therefore Dimond must be right.

Truth is not determined by doctrine but by tribal alignment.

This is not theology.
It is internet bloodsport dressed as ecclesiology.

6. The Debate Over Baptism of Desire: The Final Giveaway

The Church teaches—clearly and authoritatively—that:

  • baptism of desire and baptism of blood are real,

  • affirmed by Trent, the Fathers, Aquinas, and the Catechism.

But Kurgan treats this as:

  • a debate between himself and Peter Dimond,

  • not something settled by the Magisterium.

He uses the good thief as “proof,” ignoring that sacramental theology distinguishes the pre-Pentecost and post-Pentecost sacramental economy.

This is theology by instinct, not theology by the Church.

It proves that he has already replaced:

Catholic doctrine → with private interpretation
the Magisterium → with internet personalities

At this point, the book’s Catholic foundation is gone.

7. In Summary: The First 14 Pages Reveal the Following

Kurgan rejects the Magisterium.

He explicitly refuses human authority and avoids Church documents.

Kurgan rejects post-1958 Catholicism.

He tells readers to avoid official material “like the plague.”

Kurgan trusts fringe, sedevacantist cult figures over the Church.

His primary cited source is MHFM.

Kurgan constructs an ideologically sealed world.

Contradictory sources are pre-labeled as corrupt.

Kurgan uses personal animosity to judge theological truth.

Enemies are proof of corruption; allies validate doctrine.

Kurgan treats doctrine as if it were an internet debate.

Baptism of desire becomes a private contest with Peter Dimond, not a teaching of the Church.

Kurgan begins the book outside Catholic epistemology.

Before the argument even begins, his method contradicts Catholic theology.

Final Thought

By page 14, Kurgan has already rejected:

  • all popes since 1958,

  • all councils since 1958,

  • the living Magisterium,

  • the authority to interpret Vatican II,

  • the visibility of the Church,

  • the validity of sacraments,

  • and the credibility of all clergy except his imagined “remnant.”

Once these foundations are laid, the rest of the book is inevitable.

His conclusions are not the result of analysis —
they are the result of the epistemological world he built before the analysis even began.


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