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Chad Alec Ripperger (born October 11, 1964) is an American Catholic priest, theologian, and exorcist. He also founded the Society of the Most Sorrowful Mother, a traditionalist Catholic association in the Archdiocese of Denver, Colorado, United States, known as the Doloran Fathers.[1][2][3] Ripperger is noted for his public commentary on metaphysics, the Mass, spiritual warfare, mental health, and prayer, particularly in relation to his work on deliverance ministry. His views have drawn both supporters and critics, with some commentators expressing concern about traditionalist values and the controversial nature of certain claims he has made.

Key Information

Early life and education

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Ripperger was born in Casper, Wyoming. He earned two bachelor's degrees, in theology and philosophy, from the University of San Francisco; and two master's degrees, one in philosophy from the Center for Thomistic Studies of the University of St. Thomas in Houston, Texas, and another in theology from Holy Apostles College and Seminary in Cromwell, Connecticut. He joined the Priestly Fraternity of St. Peter (FSSP), which sent him to Rome to receive his doctorate in philosophy from the Pontifical University of the Holy Cross.[4]

Priesthood

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He was ordained a Catholic priest on June 7, 1997, by Edward Slattery for the Priestly Fraternity of Saint Peter.[5] His assignments after ordination included the diocesan St. Gregory the Great Seminary in Seward, Nebraska of the Diocese of Lincoln, Nebraska. He also taught liturgy at Our Lady of Guadalupe Seminary in Denton, Nebraska, and served as a pastor in Coeur d'Alene, Idaho.[6][7]

In the early 2010s, Bishop Edward Slattery of Tulsa asked Ripperger to consider training exorcists for the diocese; from that, an idea developed to begin a society of exorcists. Ripperger moved into a motherhouse in 2014 and then a celebration for the formal establishment of the Society of the Most Sorrowful Mother was held in March 2015.[8]

Views and teachings

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Ripperger has drawn both support and criticism for his public statements, views, and teachings, which reflect a strongly traditionalist Catholic perspective that differs from more progressive or mainstream theological approaches.

Possession and demons

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In a 2015 interview during his time in the Society of the Most Sorrowful Mother as a member of SMD (Doloran Fathers), Ripperger stated that Hollywood portrayals of possession are "exaggerated and tend toward the sensational" and that actual possession cases were extraordinarily rare; "in some 150 interviews the SMD conducted last year, only three were found to be cases of demonic possession". On the nature of demonic possession itself, Ripperger argued the following:[9]

(Possession) is exceedingly rare, but it does exist. And when it does exist, you witness things that are outside of human capacity. Possessed people will speak languages they have never learned. You may see levitation, which is rare. The possessed may change shape or have cult knowledge that is beyond our capacity. We are not talking about something that is purely natural. However, when you start talking about certain types of diabolical influences, you have to reassure the faithful that it is rare.

In 2022, Catholic speaker and author Chris Stefanick interviewed Ripperger, during which he stated that demons are "on a short leash" and "can only do what Christ permits."[10]

In 2024, Ripperger spoke at an event at Colorado State University, where he stated that "only 0.5% of the population is possessed" and described demonic influence as occurring through "diabolic oppression, obsession and possession". He said that, in cases of possession, God "permits" it to occur and allows individuals to suffer in order to grow in virtue and holiness. Rippergar also argued that behaviors such as "premarital sex, watching pornography, consuming drugs or alcohol and even playing video games" make individuals more susceptible to demonic influence.[11]

Harry Potter and Magic

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In 2019, Ripperger advised Catholics to avoid the Harry Potter series, claiming that author J.K. Rowling "went to witch school before she wrote the books" and that some of the spells in the novels are "real spells" because they appear in Latin, adding that "witches tell us they’re real spells". He also asserted that a woman in Spain had burned down her house while attempting one of the spells. Trent Horn, an American Catholic apologist, questioned these assertions, stating that he was "having a really hard time buying the evidence Father Ripperger is putting forward here," noting in particular that there is no evidence Rowling attended a witch school.[12] A commentor expressed support for Ripperger's concerns, noting that Gabrielle Amorth, the former chief exorcist of Rome, similarly argued that "behind Harry Potter hides the signature of the king of darkness, the devil" due to what he viewed as positive depictions of magic, which he described as “the Satanic art." Moreover, Biblical passages have warned against sorcery, describing practitioners of magic as an "abomination in the eyes of God."[13]

Women working outside the home

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In 2019, Ripperger stated that "it is a mortal sin for a woman to work outside the home without a sufficient reason," citing the Manuale Theologiae Moralis[14] and arguing that seeking a career or pursuing a higher standard of living "which they don’t really need" could become a grave manner and undermine a child's moral and psychological formation. One commentor has disrupted this interpretation, noting that the Catholic Church does not teach that women working outside the home commit a mortal sin, that numerous canonized women pursued vocations or professions beyond domestic life, and that employment in itself does not preclude the proper raising of children.[15]

Stop the Steal Prayer

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In January 2021, Ripperger received criticism after a report circulated that he had shared a “Prayer of Command” urging Jesus to "banish evil spirits" in an effort to "Stop the Steal," prompting concerns about reactionary political rhetoric and the influence of nationalistic currents within some Catholic communities, heightened due to January 6th. One commentor argued that "Catholics have embraced a dangerous amalgamation of an incomplete faith and a radical partisanship".[16] Michael Hichborn of Crisis Magazine later published a statement from Ripperger in which he clarified that he had composed a deliverance prayer, but the group "modified it" and that he "never said to say it to stop the steal", adding that he had not issued any such “memo.” Ripperger stated that he had only encouraged people "to say a prayer for the integrity of the election."[17]

Bipolar disorder

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Mike Lewis of Where Peter Is reported that Ripperger stated that "bipolar is actually a form of obsession, demonic obsession by the time it gets to the point where it’s diagnosable". Lewis characterized this as implying that bipolar disorder is caused by demonic activity, as well as Ripperger discouraging "individuals from seeking appropriate medical treatment".[18] In response, Michael Hichborn, writing in Crisis Magazine, argued that this was a misrepresentation, contending that Lewis had omitted qualifying remarks in which Rippergar stated that some mental illnesses are actually psychological rather than demonic. According to Hichborn's account, Ripperger explained that "if it’s psychological, it will either be physiologically based or it will be triggered by certain objects or events," whereas "if its demonic, it will have no correspondence to anything whatsoever".[19]

Evolution and aliens

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In contrast with the positions articulated by Pope Pius XII in Humani Generis (1950),[20] Pope John Paul II to Pontifical Academy of Sciences,[21] Pope Benedict XVI,[22] and Pope Francis—each of whom affirmed that evolutionary theory is compatible with Catholic teaching and may point to a divine creator[23]—Ripperger rejects biological evolution. He has stated: "I have never had any conviction in relationship to evolution as a viable thing from the very beginning, from the first time I heard it in — I think it was in either 8th or 9th grade when I heard the proposition. I’m just like, that’s just absurd." A commentor responding to his position argued that such certainty "is not an argument" but rather "a manifestation of religious fundamentalism," reflecting a "lack of maturity and humility."[24] Ripperger has also contended that evolution is metaphysically improbable, asserting that "one species does not have the existence of the essence in itself... to confer it to another species," and thus "cannot be the cause of another species/essence."[25]

In 2025, Ripperger held "Restore Truth Conference"[26] in Wisconsin with Hugh Owen,[27] Robert Sungenis, and Ademar Rakowsky,[28] with the alleged goal of "lead[ing] Catholics from diabolical deception to [the] restoration of truth," as the conference placed aim at "Darwinian evolution and alien deception," according to Eric Sammons of Crisis Magazine.[29]

In a February 2025 appearance on the Avoiding Babylon podcast,[30] Ripperger stated that he believes alleged extraterrestrial beings—specifically so-called "grey aliens," referencing Gary Bates's book Alien Intrusion: UFOs and the Evolution Connection—are in fact demons masquerading as aliens in order to lead people into "rabbit-holes."[31] He further argues:

Demons who portray themselves in what they call themselves grays, and they literally manifest looking exactly like these aliens that you see out there, and they claim that they’re not demons, they’re not angels, they’re not humans, so there’s kind of this intermediate non-moral, ‘they’re not good or bad’ kind of thing. And it’s all a ruse. It’s basically just demons doing that to get people to go down the rabbit holes.

And there’s been more than one exorcist that’s actually had to deal with that. So does that have a connection to the Antichrist? Maybe in the sense that the Antichrist is going to be endowed with Satan’s intelligence. And so he’s going to — or Satan’s going to — basically, he’s going to be perfectly possessed, so it’s going to be Satan that’s going to be operating through this guy; and so it’ll be like an angelic intelligence, but it’s the same. It’s the same thing.

And in fact, if you look at abduction cases, for example — if you strip away the veneer of that it’s an alien or a demon — it’s actually the exact same patterns, which is the person loses bodily control.

Publications

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  • Ripperger, Chad. The Metaphysics of Evolution. Books on Demand, 2012. ISBN 9783848215508
  • Ripperger, Chad. Introduction to the Science of Mental Health. Sensus Traditionis Press, 2013. ISBN 9780615815398
  • Ripperger, Chad. Topics on Tradition. Sensus Traditionis Press, 2013. ISBN 9780615790220
  • Ripperger, Chad. Magisterial Authority. Sensus Traditionis Press, 2014. ISBN 9781503022423
  • Ripperger, Chad. Deliverance Prayers for Use by the Laity. CreateSpace, 2016. ISBN 9781541056718
  • Ripperger, Chad. Dominion: The Nature of Diabolic Warfare. 2022. ISBN 9798416012076
  • Ripperger, Chad. The Apostolic Pardon: The Plenary Indulgence at the Time of Death. 2025. ISBN 9798308941675

References

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Chad Ripperger

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Chad Alec Ripperger (born October 11, 1964) (age 61) is an American Catholic priest, , philosopher, and focused on traditional , , and the of angels and demons. Ordained in 1997 for the Priestly Fraternity of St. Peter (FSSP), he served in various pastoral and academic roles before departing the fraternity in 2012 to establish the Society of the Most Sorrowful Mother, a clerical association emphasizing , liberation prayers, and the extraordinary form of the . Ripperger acted as a designated for the of Tulsa from 2012 to 2016 and subsequently for the Archdiocese of Denver. Ripperger holds advanced degrees in and , including a in philosophy, and has taught at seminaries affiliated with traditionalist orders. He is the author of several works on diabolic influence and ecclesiastical tradition, including Deliverance Prayers: For Use by the Laity (2016), which provides rituals for lay Catholics confronting spiritual oppression, and : The Nature of Diabolic Warfare (2015), analyzing demonic strategies and countermeasures grounded in scholastic . His publications and public lectures, often disseminated through Catholic media platforms, emphasize the reality of causation in human affairs and critique modern dilutions of doctrinal authority. While admired in traditional Catholic circles for clarifying obscure aspects of moral theology and sacramental efficacy, Ripperger's assertions—such as detailed categorizations of demonic hierarchies and warnings against certain cultural phenomena—have elicited , with detractors alleging or deviation from magisterial norms, though supporters counter that such critiques stem from institutional reluctance to engage empirical reports of possession.

Early Life and Education

Upbringing and Formation

Chad Ripperger was born on October 11, 1964, in Casper, Wyoming, the youngest of five children born to Charles and Joyce Ripperger. His family resided in Casper, a city then population around 39,000, where Ripperger spent his formative years in a Catholic household. His father, , worked as a , and Ripperger assisted in the family auto shop during his youth, gaining practical experience that shaped his approach to learning and problem-solving. These hands-on activities, detailed in Ripperger's later reflections, emphasized , precision, and real-world application of principles, which he later connected to theological and philosophical insights in his writings. Prior to pursuing formal studies, Ripperger engaged in such manual labor, bridging blue-collar roots with his emerging vocational discernment. A formative religious influence occurred during childhood attendance at , where a specific moment ignited his aspiration toward the priesthood, fostering an early devotion amid family piety. This upbringing in a traditional Catholic environment in rural provided the initial spiritual grounding that preceded his academic pursuits.

Academic Training and Influences

Ripperger obtained two bachelor's degrees, one in and one in , from the . He then pursued advanced studies in , earning a from the Center for Thomistic Studies at the University of St. Thomas in Houston, Texas. For priestly formation, Ripperger attended Holy Apostles College and Seminary in , where he completed a in . This seminary training prepared him for ordination in the Diocese of Tulsa in 1997. He later earned a in , with his scholarly work emphasizing metaphysical principles aligned with classical Catholic thought. Ripperger's intellectual formation reflects a strong Thomistic orientation, stemming primarily from his graduate studies at the Center for Thomistic Studies, an institution dedicated to the and of St. Thomas Aquinas. This influence manifests in his subsequent writings and lectures, which frequently draw on Aquinas's principles of , metaphysics, and moral to address spiritual and doctrinal matters, prioritizing objective reasoning over modern interpretive trends in academia.

Priestly Ministry and Ordination

Entry into Priesthood and FSSP Affiliation

Ripperger discerned a to the priesthood during his early years, reportedly as young as age four, and pursued formal preparation through academic studies in and . He earned bachelor's degrees in and from the , followed by a in from Holy Apostles Seminary in . Subsequently, Ripperger joined the Priestly Fraternity of St. Peter (FSSP), a established in 1988 to preserve the traditional form of the as codified in 1962. His entry into the FSSP aligned with his commitment to traditional and discipline, leading to priestly formation within the fraternity's framework. On June 7, 1997, Ripperger was ordained a for the FSSP by the Most Reverend Edward Slattery, Bishop of , at the of the Holy Family in Tulsa, where the FSSP maintained an . This ordination marked his formal entry into active priestly ministry under the FSSP's charism, which emphasizes the use of the 1962 Missal and adherence to pre-conciliar norms in seminary training and pastoral work.

Early Teaching and Pastoral Roles

Following his to the priesthood on June 7, 1997, for the Priestly Fraternity of St. Peter (FSSP), Ripperger undertook his initial pastoral assignment in a in , serving for one year. This period focused on standard parochial duties, including the administration of sacraments and community engagement within the FSSP's emphasis on the traditional Latin Mass. In 1998, Ripperger transitioned to seminary instruction, beginning with an assignment to St. Gregory the Great Seminary in Seward, Nebraska, the minor seminary of the , where he contributed to formation programs for aspiring priests. He later taught for four years at this institution before moving to Our Lady of Guadalupe Seminary in Denton, Nebraska, the FSSP's primary North American seminary. There, he served as professor of , moral theology, and philosophy, delivering courses grounded in Thomistic principles to seminarians preparing for traditionalist priesthood. Throughout the early , Ripperger balanced teaching with ongoing pastoral responsibilities, including parochial vicar duties at Church in Omaha by 2009, where he supported the parish's traditional liturgical practices alongside the assigned pastor. These roles emphasized , moral formation, and , aligning with the FSSP's mission to preserve pre-conciliar Catholic traditions amid broader ecclesiastical shifts.

Founding of the Doloran Fathers

Establishment of the Society of the Most Sorrowful Mother

In 2012, Father Chad Ripperger established the Society of the Most Sorrowful Mother (SMD), commonly known as the Doloran Fathers, as a semi-contemplative clerical society of apostolic life dedicated to spiritual warfare, deliverance prayers, and minor exorcisms in cooperation with local diocesan bishops. The society's founding responded to Ripperger's experience as diocesan exorcist in Tulsa, Oklahoma, where he identified a need for a structured group of priests trained in liberation ministry to address increasing cases of demonic affliction without relying on major exorcisms reserved to appointed exorcists. The SMD was erected as a of diocesan right by Edward J. Slattery of the of Tulsa, granting it canonical status to operate under episcopal oversight while focusing on contemplative and apostolic work for the spiritually afflicted. Initial members included Ripperger, Father Frank Parrinello, and Father Daniel McElheran, all of whom had prior experience in traditionalist liturgy and pastoral care, with the group emphasizing devotion to —reflected in the society's name (from the Latin dolor, meaning sorrow)—as a spiritual weapon against demonic forces. The Doloran Fathers commit to a rule of life involving daily Mass in the extraordinary form, rigorous , and specialized training in , aiming to provide "the of Christ to the afflicted" through blessings, sacramentals, and intercessory rather than formal exorcisms. By its inception, the society had already assisted in hundreds of cases annually, operating from Tulsa before relocating its base to , while maintaining a peripatetic ministry across dioceses upon invitation. This establishment marked a shift for Ripperger from his prior roles in the Priestly Fraternity of St. Peter (FSSP), allowing full-time dedication to combating supernatural oppression amid what he described as a post-1960s surge in demonic activity correlated with cultural and liturgical changes. The SMD's structure prioritizes obedience to the local ordinary, ensuring its activities align with Church norms on spiritual combat, and it continues to recruit priests committed to Thomistic theology and traditional devotions.

Initial Exorcism Responsibilities in Tulsa

In 2012, following his departure from the Priestly Fraternity of St. Peter, Father Chad Ripperger established the Society of the Most Sorrowful Mother—commonly known as the Doloran Fathers—in the Diocese of , under the auspices of Bishop Edward J. Slattery. This society was formally recognized as a of Diocesan Rite, marking it as the first such entity explicitly dedicated to the ministry of and prayers within a U.S. diocese. Ripperger assumed primary responsibility for major in the diocese, handling cases involving demonic possession and that required formal intervention, while the society's priests focused on auxiliary sessions and spiritual support for the afflicted. The initial responsibilities emphasized a structured approach to , drawing on Ripperger's theological expertise in and . Cases were vetted through diocesan protocols, including medical and psychological evaluations to rule out natural explanations, before proceeding to sacramental rites using the of 1962. Ripperger reported handling dozens of sessions annually, often involving multiple priests due to the intensity of manifestations such as , , and aversion to sacred objects—phenomena he attributed to demonic activity rather than psychological disorders alone. The society's semi-cloistered model allowed priests to maintain rigorous personal , including frequent and Eucharistic devotion, which Ripperger deemed essential for efficacy against infernal forces. This Tulsa phase represented Ripperger's first dedicated institutional role in , expanding beyond ad hoc consultations he had performed earlier in his priesthood. The diocese's support under Slattery facilitated recruitment of like-minded traditionalist clergy, fostering a specialized that addressed what Ripperger identified as a surge in diabolic infestations linked to cultural and practices. Operations remained localized to initially, with Ripperger training auxiliaries in binding prayers and liberation techniques grounded in magisterial teachings on angels and demons.

Exorcism and Deliverance Practice

Methodology and Theological Framework

Ripperger's theological framework for exorcism and deliverance draws primarily from Thomistic angelology and demonology, viewing demons as fallen angels possessing intellect and will, whose activities are circumscribed by divine permission and the hierarchical order of creation. This approach posits that diabolic influence operates within a structured authority analogous to ecclesiastical and familial hierarchies, where human cooperation with God through sacraments and obedience disrupts demonic dominion. Central to his framework is the distinction between natural psychological disorders and supernatural afflictions, requiring discernment to avoid misattribution, with demons exploiting wounds from sin, trauma, or generational curses to gain legal rights under divine law. In practice, Ripperger employs the Church's Rituale Romanum for major exorcisms, supplemented by preparatory deliverance rites that invoke Christ's authority to bind demons, seal permissions, and heal spiritual injuries. His methodology incorporates a multi-phase discernment protocol, beginning with evaluation of symptoms against criteria for (external disturbances), (external attacks), obsession (internal compulsions), and possession (full bodily control), often involving medical and psychological exclusion first. For lesser cases, he advocates self-deliverance via structured prayers from his compilation Deliverance Prayers for the Laity, which include binding invocations against specific demonic strongholds, renunciation of sins, and use of sacramentals like and to restore order. This framework underscores the primacy of ecclesial authority, warning against lay attempts at major exorcisms due to risks of retaliation, while emphasizing ongoing spiritual discipline—frequent , , and Marian devotion—as prophylactic measures against recurrence. Ripperger's integration of historical exorcistic texts, primarily in Latin from pre-modern practitioners, informs commands during rites, focusing on imperatives rather than with demons to minimize deception. Outcomes rely on the afflicted's cooperation and the exorcist's moral purity, with success attributed to Christ's power mediated through the Church rather than individual prowess.

Notable Cases and Insights from Experience

Ripperger has recounted experiences with multi-week exorcisms during which demons attempted to undermine the process by inducing vivid, disturbing dreams in the exorcist, depicting scenarios designed to evoke fear or doubt, such as the priest's own future damnation. These tactics reflect demons' strategic use of psychological manipulation, drawing from their knowledge of human vulnerabilities, though Ripperger emphasizes that such revelations must be discerned against Church doctrine, as demons lie by nature unless compelled otherwise. In his practice with the Doloran Fathers, Ripperger distinguishes levels of diabolic influence observed across cases: external involving physical or environmental harassment; internal obsession through intrusive thoughts or compulsions; and full possession, where demons seize control of the victim's body while preserving intellect and will. cases, rarer than popularly believed, often stem from grave sins like involvement or generational curses, with demons attaching via ancestral pacts or unrepented offenses, perpetuating affliction across family lines until broken through and prayers. He reports that compelling demons to verbalize truths—such as their powerlessness before —diminishes their strength, a technique rooted in the Roman Ritual's commands. From encounters with high-ranking demons including , , , and others like (associated with impurity), Ripperger notes their manifestations vary: exhibits intellectual arrogance, while focuses on and possession through filth. Demons frequently reveal toward humans for the potential of eternal union with , a beatific vision denied them, motivating their hatred and attacks on the faithful. Ripperger observes that demons can imitate psychological disorders but cautions that most mental illnesses are natural, not diabolic, requiring medical discernment before . Practical insights include the efficacy of devotions like the prayer, which Ripperger's team found rapidly subdues demonic activity by invoking the , often halting manifestations mid-session. Exorcism durations vary widely, from single sessions for minor deliverances to prolonged rites for severe cases, underscoring the need for priestly perseverance and victim cooperation through virtue and sacraments. These experiences reinforce Ripperger's view that diabolic warfare escalates in modern times due to widespread sin and reduced faith, yet is counterable through obedience to Church and traditional rites.

Theological Writings and Lectures

Major Publications

Ripperger's major publications primarily address traditional , , , and critiques of modern trends from a Thomistic perspective. His works draw on patristic sources, scholastic , and pastoral experience in , emphasizing the binding authority of Church tradition and the reality of diabolic influence. These books are published through outlets affiliated with traditionalist Catholic presses, such as Sensus Traditionis Press and Tumblar House, reflecting his role in disseminating pre-conciliar teachings to and . One of his earliest significant works is Introduction to the Science of , published in 2003, which applies Thomistic principles to , arguing for an integration of Aristotelian-Thomistic over secular therapeutic models. The book critiques modern psychology's and posits virtues and supernatural grace as essential for mental well-being. Prayers: For Use by the , released in 2016, compiles prayers, devotions, and minor formulas approved for lay use, based on Ripperger's experiences in . It includes protections against demonic oppression, healing invocations, and guidance on spiritual combat, cautioning against self-exorcism while empowering the faithful with traditional rites. The text has sold widely among traditional Catholics, with over 5,000 reviews on commercial platforms indicating its practical influence. In The Binding Force of Tradition (2017), Ripperger examines the theological weight of the ' consensus as a , defending its immutability against perceived post-Vatican II reinterpretations. He argues that patristic unanimity possesses dogmatic force, using historical examples to underscore tradition's role in safeguarding doctrine from innovation. The Metaphysics of Evolution (2017) critiques Darwinian evolution through metaphysical analysis, contending that it contradicts Thomistic and the Church's teachings on creation, , and human nature. Ripperger maintains that empirical data on does not necessitate , privileging philosophical first causes over probabilistic mechanisms unsupported by direct observation. More recently, Dominion: The Nature of Diabolic Warfare (2022) details the of demonic activity, strategies for liberation, and the hierarchy of spiritual forces, informed by Ripperger's cases. It categorizes types of , emphasizes authority, and warns of generational spirits tied to ancestral sins, positioning diabolic warfare as a structured on the soul's dominion under Christ. Other notable works include Minor Exorcisms and Deliverance Prayers (2017), tailored for , which expands on protocols derived from saints like and . Ripperger's prayer manuals, such as Prayers of the Auxilium Christianorum (undated but post-2016), support his associated lay group focused on combating through . These publications collectively reinforce his advocacy for rigorous adherence to pre-1950s liturgical and doctrinal norms.

Key Themes in Lectures and Conferences

Ripperger's lectures and conferences recurrently emphasize as a central aspect of Christian life, delineating levels such as external temptations, diabolic infestations of places or objects, and internal influences like or possession. He stresses reliance on sacramental grace, frequent , and invocation of Our Lady for protection against demonic incursions, arguing that God permits such trials to foster humility and reliance on divine aid rather than personal strength. A prominent theme involves the of angels and demons, where Ripperger presents certitudes for their existence through metaphysical arguments (immaterial intellects necessary for creation's order), (miraculous interventions), and (hierarchy in spiritual beings mirroring structure). He details ' roles in communicating via interior locutions or inspirations, urging Catholics to cultivate devotion to them for guidance and defense, while warning of demons' observational tactics and that enable targeted attacks on human weaknesses. In talks on holiness and , Ripperger explores the integration of , the seven gifts of the , and ascetical practices to advance spiritual growth, positing nine levels of from vocal to transformative union with God, attainable through detachment from and consistent mortification. He critiques modern psychological approaches, advocating traditional moral theology that prioritizes objective over subjective feelings, and links personal sanctification to societal renewal via restored structures in and Church. Ripperger also addresses doctrinal fidelity and cultural critiques, such as the incompatibility of with Catholic creation accounts, attributing societal ills like to an "evolution mindset" that undermines teleological views of human purpose. Conferences hosted by groups like Sensus Traditionis feature his expositions on these, reinforcing traditional liturgy's role in combating demonic influence and promoting unity through truthful communication rooted in hierarchical order.

Views on Catholic Doctrine and Spirituality

Traditionalist Perspectives on Liturgy and Authority

Fr. Chad Ripperger champions the Traditional Latin Mass as theologically and spiritually superior to the post-Vatican II Novus Ordo, citing its objective merits derived from the sanctity of its prayers, rituals, and use of Latin, which aligns with and enhances grace against demonic oppression. He contends that the TLM maintains a theocentric orientation, prioritizing divine worship over communal participation, in contrast to the Novus Ordo's perceived anthropocentric shifts and removal of emphases, which render it valid yet less efficacious. In his 2024 publication The Limits of Papal Authority over the Liturgy, Ripperger systematically argues that papal power extends to the determination of rites—selecting or specifying forms within established bounds—but not to their substantial preservation or radical innovation, as the liturgy's core substance is safeguarded by divine and , ecumenical councils, and . Drawing from conciliar documents, papal teachings, saints, and theologians, he posits that the Church's role is custodial, prohibiting alterations that undermine the lex orandi (law of prayer) mirroring the lex credendi (law of belief). Ripperger upholds obedience to ecclesiastical authority as a of Catholic life but qualifies it against overreach in liturgical matters, warning that commands contradicting exceed legitimate jurisdiction and invoke principles of moral permitting resistance. While critiquing post-conciliar reforms as modernist deviations stuck in sensibilities, he rebukes excesses within traditionalist circles, such as prideful disobedience or novel interpretations, urging fidelity to the within its proper limits to avoid . This framework reflects his broader commitment to hierarchical order tempered by doctrinal integrity, informed by his experience as an observing liturgy's impact on .

Teachings on Spiritual Warfare, Angels, and Demons

Ripperger asserts the existence of angels and demons as pure spirits, substantiated by three certitudes: metaphysical (the necessity of immaterial intellects to sustain the order of creation), physical (evident in , possessions, and natural laws), and moral (affirmed by Scripture, Church , and saints' experiences). In his angelology, angels possess superior intellect and will, organized into nine choirs—seraphim, cherubim, thrones, dominions, virtues, powers, principalities, archangels, and angels—with assigned to each human at conception to protect, enlighten the intellect by clarifying truths, and place virtuous images in the . He teaches that fostering devotion to one's through prayer and requests for intercession strengthens their protective role against demonic incursions. Demons, formerly angels who irrevocably chose evil through a fixed will at their creation, retain intellectual and volitional capacities but pervert them toward and harm, operating under a parallel infernal that mimics divine authority structures. Ripperger delineates demonic influences as escalating levels: (external environmental attacks, such as cursed objects), (bodily or circumstantial afflictions), obsession (intrusive thoughts tormenting the mind), and possession (full bodily control, affecting roughly 0.5% of the global population or about 41 million individuals, marked by phenomena like , hidden knowledge revelation, sacred aversion, and superhuman feats). These arise from permissions granted by , often linked to grave sins (e.g., sexual immorality, , or familial reparation failures like ), unholy practices (e.g., , ), or generational curses, with demons exploiting emotional vulnerabilities by manipulating sentiments while unable to compel the directly. In , Ripperger frames combat as a battle of authorities, where humans wield delegated power from Christ via the Church's , emphasizing proactive engagement rather than fear, as permits demonic activity to cultivate virtues like and holiness. Key defenses include frequent sacraments (e.g., , ), sacramentals (e.g., , ), structured prayers invoking angelic aid and Our Lady's , and rational decision-making to counter emotional manipulations. He warns against passivity, urging the faithful to exercise authority over lesser demons through binding prayers while reserving major exorcisms for ordained , and highlights wounds from diabolic encounters—such as psychological scars requiring Thomistic healing approaches—as opportunities for deeper sanctification.

Controversies and Reception

Criticisms from Progressive and Mainstream Sources

Progressive Catholic outlets, such as Where Peter Is, have criticized Fr. Chad Ripperger for promoting what they describe as superstitious and heterodox elements in his exorcism and deliverance practices, including the concept of generational curses transmitted through family lines or even races, which they label a "novel doctrine" unsupported by magisterial teaching. These sources argue that Ripperger's reliance on demonic testimony for insights into societal sins or personal selection as an exorcist borders on necromancy, with one critique stating, "This is hocus pocus—necromancy mimicking Christian prayer," and questioning his "smug confidence" derived from such interactions. Additionally, his attribution of conditions like bipolar disorder to demonic obsession rather than medical causes is faulted for potentially discouraging psychiatric treatment and endangering vulnerable individuals. Ripperger's theological positions have drawn fire for allegedly dissenting from Vatican II-era documents; for instance, Where Peter Is contends that his denial that non-Catholics, such as or Protestants, worship the same God contradicts . Critics in these circles also highlight his invention of a specific demon hierarchy under —naming figures like and as rulers over particular sins—as unsubstantiated fabrication diverging from established Catholic . In response to such concerns, platforms like FORMED removed interviews featuring Ripperger in 2024, citing problematic content amid broader scrutiny of his influence. On gender roles, progressive Catholic commentators, including blogs on , accuse Ripperger of enforcing rigid patriarchal norms by deeming a wife's outside the home without "sufficient reason" a that violates the marital contract of providing "bed and board," a view they claim lacks support in , , or recent papal encyclicals and relies on outdated pre-Vatican II moral manuals. Such teachings are portrayed as reducing fathers to mere providers ("a and a ") while overburdening them with sole financial responsibility, sidelining their paternal involvement, and implicitly opposing women's education or in line with fundamentalist trends. Where Peter Is further frames his sermons as part of a reactionary push denigrating working women and promoting submission in ways that clash with the Church's emphasis on shared baptismal dignity. Mainstream secular media coverage of Ripperger remains limited, reflecting his niche appeal within traditionalist Catholic subcultures rather than broader public discourse, though progressive Catholic critiques often amplify concerns over his rejection of modern in areas like and measures during the . These sources, which prioritize post-conciliar developments and empirical approaches, view Ripperger's framework as fostering , fear, and division through overemphasis on private revelations and deliverance prayers like those in his book Deliverance Prayers for Use by the Laity.

Defenses and Support within Traditional Circles

Within traditional Catholic communities, Fr. Chad Ripperger is widely regarded as a authoritative voice on and , with his experiences and lectures frequently endorsed for their alignment with pre-Vatican II doctrines and patristic sources. Organizations like , which disseminates traditional Catholic content, have hosted and promoted numerous Ripperger lectures since 2014, including series on angels, demons, and deliverance prayers, attracting tens of thousands of views and recommendations from priests affiliated with the Priestly Fraternity of St. Peter (FSSP). Traditionalist publishers such as Tumblar House have issued his works, like Dominion: The Nature of Diabolic Warfare, positioning them as essential reading for combating modern spiritual threats through rigorous adherence to scholastic principles. Defenses of Ripperger often highlight his critiques of traditionalist excesses—such as pride, gnostic tendencies, and undue criticism of hierarchy—as internal correctives that strengthen the movement rather than undermine it, as evidenced in his 2019 lecture "Problems in the Traditional Catholic Movement," which resonated with audiences seeking balanced fidelity to Church authority. In March 2025, following accusations by Michael Hichborn of the Lepanto Institute that Ripperger's statements on authority and theology deviated from Catholic tradition, defenders in outlets like Crisis Magazine countered that such claims ignore his explicit grounding in St. Thomas Aquinas and historical exorcism rites, affirming his orthodoxy amid broader ecclesiastical suppression of his Doloran Fathers society in 2019. These responses underscore traditionalist appreciation for Ripperger's emphasis on obedience and empirical caution in spiritual matters, viewing him as a bulwark against perceived post-conciliar dilutions of doctrine. Prominent traditionalist figures, including podcaster , have repeatedly platformed Ripperger for discussions on , family , and demonic influence, with episodes garnering widespread endorsement in forums like 's r/Catholicism for his credentials as a doctorally trained performing over 100 major rites annually. Lay traditionalist networks distribute his "Binding " and recommend it alongside sacraments for protection, citing anecdotal efficacy reported in trad conferences, while distinguishing his approach from by rooting it in norms from the Rituale Romanum. This support persists despite institutional challenges, reflecting a reverence for his role in reviving interest in angelology and within circles prioritizing causal realism in encounters.

Recent Activities and Influence

Conferences and Public Engagements Post-2020

Following the , Fr. Chad Ripperger resumed and expanded his public speaking engagements, focusing on traditional Catholic themes such as , family dynamics, ecclesiastical crises, and preparation for chastisements. These events, often hosted by traditionalist organizations, drew audiences seeking guidance on navigating contemporary challenges through Thomistic theology and exorcistic insights. In 2022, Ripperger delivered a conference series titled "State of the World & Church: What Do We Do?", addressing perceived crises in the Church and society, with recordings distributed through platforms like . This was part of a broader pattern of post-2020 lectures emphasizing moral and spiritual responses to cultural decay, including critiques of and calls for fidelity to pre-Vatican II practices. By 2023, he spoke at events like the conference hosted by Our Sorrowful Mother's Ministry on "Navigating Modern Times with Traditional Catholic Principles," which covered topics including , , and occult dangers. In 2024, Ripperger presented on "Levels of & Our Lady" at St. Patrick's Cathedral, integrating Marian devotion with demonic combat strategies, as documented in event recordings. Engagements intensified in 2025, with Ripperger headlining multiple conferences. On , he participated in the Restore Truth in , titled "The Storm is Here," alongside speakers like Hugh Owen, focusing on eschatological and doctrinal fidelity. In May, he conducted back-to-back sessions on May 2 and 3 at Our Sorrowful Mother's Ministry on "The Mystery Unlocked of Generational Wounds in Our Families," incorporating prayer and deliverance elements. Later that year, he featured at the Inferno Men's , emphasizing masculinity and holiness, and the Call to Holiness on October 25 in , with Cardinal , discussing kingship of Christ and Eucharistic miracles. Sensus Traditionis released new conference recordings in August 2025, including "Wayward Children," "Sophistry," and "Importance of Family," underscoring his ongoing emphasis on parental authority and intellectual rigor. These post-2020 activities, often recorded and disseminated via Sensus Traditionis and YouTube, have solidified Ripperger's role in traditional Catholic networks, with events attracting hundreds despite criticisms from progressive outlets questioning his influence.

Ongoing Impact on Catholic Traditionalism

Fr. Chad Ripperger's teachings continue to shape Catholic traditionalism by reinforcing the binding force of ecclesiastical tradition as a normative rule of faith, distinct from private opinion or modernist innovations, as articulated in his 2013 monograph The Binding Force of Tradition. This work, reprinted and distributed through Sensus Traditionis Press, underscores the obligation of Catholics to adhere to the Church's perennial doctrines and practices, influencing traditionalist formation by providing a theological framework for resisting post-conciliar ambiguities while maintaining submission to legitimate authority. His essays in Topics on Tradition (2013) further delineate traditionalism from conservatism and modernism, promoting a rigorous defense of Thomistic metaphysics and liturgical integrity that has informed lay and clerical education in traditional circles. Ripperger's lectures, often hosted by outlets like Sensus Fidelium, address internal challenges within traditionalism, such as tendencies toward disobedience, intellectual pride, and emotional instability, as outlined in his analysis of ten key problems plaguing the movement. By advocating self-examination and fidelity to the Magisterium—despite critiques of hierarchical errors—these talks, viewed widely online since 2020, foster a more disciplined traditionalism that prioritizes spiritual maturity over reactionary zeal. Recent conferences, including a 2025 address on the history of Catholic fasting and indulgences, extend this impact by linking ascetic practices to doctrinal continuity, encouraging traditionalists to integrate rigorous piety with ecclesial obedience. The apostolates he founded amplify his enduring influence: the Auxilium Christianorum, a lay association launched around 2016 for from demonic oppression, provides structured devotions that have been adopted by traditional families and priests for daily spiritual protection. Complementing this, the Society of the Most Sorrowful Mother (Dolorans Fathers), established in the early 2000s under diocesan auspices, trains priests in and for the spiritually afflicted, cooperating with bishops to address threats amid cultural decline. These initiatives, grounded in Ripperger's expertise as an , have equipped traditional Catholics with practical tools for , emphasizing angelic and sacramental efficacy over secular therapies. Post-2020, Ripperger's public engagements, including defenses against accusations of doctrinal deviation, have solidified his role as a stabilizing voice, urging traditionalists to combat and depression arising from frustrations. His reprinted works exposing modernist scriptural errors, discussed in 2025 interviews, continue to arm readers against , ensuring his emphasis on causal realism in —prioritizing objective metaphysical truths over subjective interpretations—permeates traditionalist discourse. This balanced approach, wary of both and sedevacantist extremes, sustains a resilient traditionalism focused on conversion and reparation rather than isolation.

References

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