Sanctification of Sunday in Times of Crisis and Persecution

Sanctification of Sunday

in Times of Crisis and Persecution 


In these days when attendance at Mass is impossible for many of the faithful, remember that we must distinguish:

The Command of God, which is general (You will sanctify the day of the Lord)

— And the Command of the Church which clarifies the command of God by obligating one to assist at the Holy Sacrifice of the Mass.

Normally, both are obligatory, under pain grave fault, on all baptized persons who have reached the age of reason, but circumstances can dispense one from the command of the Church (attendance at Mass) without this dispensing from the command of God.

When attendance at Mass is impossible, it is necessary to sanctify Sunday in another way, giving time to prayer and catholic instruction (at least the equivalent of a Low Sunday Mass, which normally includes a sermon).

One can, for this, read the texts of the Mass and pray a rosary (5 or 15 decades), if possible as a family.

It’s advised to make a spiritual communion (for that, one can read in the missal or in a prayer book the prayers before communion to excite in us a great desire for union with Our Lord, then we can read the prayers after communion).

St. Thomas Aquinas says: “the effect of the sacrament can be secured by every man if he receives it in desire, though not in reality. […] so likewise some eat this sacrament spiritually before they receive it sacramentally” (III q. 80, a. 1, ad. 3).

The Catechism of the Council of Trent says those “are said to receive the Eucharist in spirit only […] who, inflamed with a lively faith which worketh by charity (Gal. 5:6), partake in wish and desire of that celestial Bread offered to them”.

If it is difficult to get to confession as often as before, one should also arouse in his soul acts of perfect contrition, regretting our sins for the suffering they have caused to Our Lord during His Passion, and having the firm purpose to go to confession with a priest as soon as possible. The Way of the Cross (which you can do at home) is a great way to achieve this perfect contrition. Just kneel at each station, then get up to go to the next station.

These principles apply to Sundays and to Holy Days of obligation.

Prayers taken from the Mass in time of epidemic

Collect:

O God, who wiliest not the death of the sinner but that he should repent: welcome with pardon Thy people’s return to Thee: and so long as they are faithful in Thy service, do Thou in Thy clemency withdraw the scourge of Thy wrath. Through our Lord Jesus Christ, Thy Son…

Secret:

Let the sacrifice which we now offer succor us, O Lord; may it wholly release us from sin and deliver us from all ruin and destruction. Through our Lord Jesus Christ, Thy Son…

Postcommunion:

Graciously hear us, O God our Savior: deliver Thy people from the terrors of Thy wrath, and assure them of that safety which is the gift of Thy mercy. Through our Lord Jesus Christ, Thy Son…

A Solely Pastoral Rupture? Part 2

A Solely Pastoral Rupture?

(Part 2)

A Commentary of the book Ecclesial dissensions, a challenge for the Church.

Written by Fr Pierre-Marie Berthe, SSPX

From La Simandre, January/February 2020

Bulletin of the Fraternity of the Transfiguration

Mérigny – France

In this period of the year during which the Church asks us to pray, from January 18 to 25, for the return to Catholic unity of separated Christians, we read in the aforementioned book, written recently, (p. 800) in Chapter I: How to prepare for future reconciliations (p. 794) and in paragraph C: Laws which manifest and arouse the desire for unity between Christians, the following words:

So that the desire for unity between Christians has a concrete form, it is up to the legislator to plan meetings, exchanges, prayers. When Catholics and non-Catholic Christians address prayers together, they must ask for the grace to strive to overcome their differences in order to be united in faith and charity around the successor of Peter. In addition, these common prayers of supplication must be done far from the altar to recall the distance that remains to be covered, before considering a formal reconciliation.

These lines are still surprising despite emanating from a priest of Tradition, because, until the conciliar revolution, Catholics were asked not to associate with non-Catholic Christians and, all the more so, not to pray with them.

The encyclical Mortalium Animos of Pius XI specifies the opposite of what is written above: So, Venerable Brethren, it is clear why this Apostolic See has never allowed its subjects to take part in the assemblies of non-Catholics: for the union of Christians can only be promoted by promoting the return to the one true Church of Christ.

But then, since there is a contradiction between the words of our author and those of Pope Pius XI—which is nevertheless the expression of the perennial magisterium of the Church—we are entitled to ask the question: Where did our author find the inspiration for what he wrote? Would the answer not be found in two documents:

> In Unitatis Redintegratio of November 21, 1964 (text of Vatican Council II):

§ 8: In certain special circumstances, such as the prescribed prayers ‘for unity,’ and during ecumenical gatherings, it is allowable, indeed desirable that Catholics should join in prayer with their separated brethren. Such prayers in common are certainly an effective means of obtaining the grace of unity.

> In the encyclical of John Paul II Ut Unum Sint of May 25, 1995, in the section on the priority of prayer:

§ 21: This love finds its most complete expression in common prayer. When brothers and sisters who are not in perfect communion with one another come together to pray, the Second Vatican Council defines their prayer as the soul of the whole ecumenical movement.

Besides, our author also proposes dialogue as a means of resolving dissension (p. 781-782-783-784). Now this is precisely the same dialogue that Pope John Paul II proposed in Ut Unum Sint under the title Dialogue as a means of resolving disagreements. (§ 36 to 39).

Note that dissension, divergence, or other similar terms are expressions used so as not to offend non-Catholic Christians, our author specifies, contrary to schism or heresy (pp. 13-14, 25).

Let us remember that the current ecumenism, officially advocated since Vatican II until today, is a false ecumenism which breaks with the attitude that the Church has always held. It rejects the principle of returning to the Catholic Church.

It is therefore extremely surprising to discover from the pen of an author, who is supposed to refuse the last atypical Council and its innovative side, propositions which would seem to stem from Vatican II and its developments.

Translation by A.A.

A Solely Pastoral Rupture?

A Solely Pastoral Rupture?


La Simandre, bimonthly bulletin of the Fraternity of the Transfiguration (Maison Saint-Joseph, Le Bois, F. 36220 Mérigny), in its November-December 2019 issue, published a very remarkable opinion on a recent book by the Rev. Fr. Pierre-Marie Berthe (SSPX).

Le Sel de la terre.

IS IT ACCURATE to write that “The rupture [between Archbishop Lefebvre and Cardinal Ratzinger in May-June 1988] occurred for pastoral reasons, but not for doctrinal and liturgical reasons(Les dimensions ecclésiales, un défi pour l’Église catholique, Cerf, 2019, p. 711)?

This sentence, written by a priest, seems to reduce the conflict existing since Vatican II to a human side, to “a lack of mutual trust”.

It is true that this sentence introduces another: “It [the rupture] leaves the Protocol of Accord intact, which constitutes a solid basis for a future reconciliation”.

Father, if there was a rupture between Archbishop Lefebvre and the Roman authorities at the time, it was not for psychological reasons, but for doctrinal reasons. You go so far as to write that “Cardinal Ratzinger was unable to dispel the concerns of the Archbishop”.

The fight for the Mass of all Ages and against the New Mass is doctrinal. I hope you are convinced of this. Archbishop Lefebvre declared this New Ordo “equivocal” and “dangerous for the faith”.

The fight against the errors of Vatican II is doctrinal. Again, I hope you are convinced of this.

So please, if you do not see that, do not pretend to be the spiritual son of Archbishop Lefebvre. He is the one who ordained the first priests of our Fraternity, and as long as we have a clear head, we will not accept the soul of his fight being misrepresented.

Perhaps it would be better that you leave your community for a quick recognition, which you will easily obtain, given your ideas, in a diocese or in Rome.

Ah! These canonists who want an agreement at all costs and who are ready for all compromises, even if they are doctrinal. For them there is no crisis in the Church and, therefore, no state of necessity.

LE SEL DE LA TERRE N° 111, WINTER 2019-2020

continued: A Model Catholic Wife and Mother: Anna-Maria Taïgi

A Model Catholic Wife and Mother:

Anna-Maria Taïgi (1769-1837)

  (continued) 

  By Dom Bernard Maréchaux, O.S.B.

  Published in Le Sel de la terre 62, Autumn 2007

Patience for any trial

Testimony of Domenico Taigi, her husband

Fairly frequently, I would return home in a bad mood. She had the talent of calming me. She knew well when to be silent, but she also knew even better how to speak and when she should do so.”

Another witness reported:

Fairly often, Domenico would return home in a bad mood after a day of squabbles among his fellow servants; but he always found in Anna-Maria the consolations that he needed. She always studied him so as to better understand his tastes and to please them, and his sorrows so as to lighten them. As soon as he arrived at the door, she sensed if he was in distress and she would pleasantly say, “Is it true that you had many stresses today? Yes, it is so! Well, then, do sit down and rest freely because here everything is going well 1.”

She arranged that her little family would have various innocent pastimes. Most often it was to attend an event at a church in the city; other times it was to enjoy the country. On such occasions, Anna-Maria would relax her austerity a little so as to take part in the communal enjoyments. Once on a certain Friday, she allowed herself to take a bit of food between her meals. She was corrected from above for her indulgence.

But there were certain boundaries over which she should not transgress:

When her son found a bride, and her daughter became engaged, after all the relevant information was gathered and the parental consents granted, Anna-Maria did not want the engagement to be longer than one month. She insisted that the youths not be together except in her sight, and the religious ceremonies concluded with a simple family meal.

We like to show our blessed governing her family in the traditional Catholic principles that foster mutual love and nourish respect. Her home was a thus little paradise. Prayers were said together in a little oratory where she would spend part of her nights in prayer, or where sometimes Mass was celebrated.

To raise and care for a family with seven children was always a difficult task when supported only by resources earned by Domenico’s daily labor. In his service to the Chigi household that often kept him until late in the evenings, Domenico earned only the equivalent of 25 euros ($33) each month. Anna-Maria supplemented this very modest wage by her own personal labors undertaken during what would have been her times of rest.

There were complications. The mother and father of this saintly woman ended up under her oversight: she had to feed and care for them for several years, and the condition of her father required particularly burdensome and even unpleasant duties. Also, since the Chigi family left Rome during the French occupation, Domenico lost his income for a time. And a dreadful famine was declared in Rome. Squeezed on all sides, Anna-Maria did not lose heart. She learned how to make women’s corsets and shoes, which she would spend part of her nights doing. God came to her aid in ways that can be considered miraculous.

After her mother and father passed away in bona pace [good peace], Anna-Maria was able to breathe easier. But then we see that her daughter Sofia became a widow and came back home with six little children. The great heart of our blessed opened up to these innocent ones and she adopted them without hesitation. Sofia already knew the apostolic charity of her mother, but this admiration was to grow as she saw even more of Anna-Maria’s energy and confidence in God.

While poverty reigned in the household, so too did peace. The daughter-in-law of Anna-Maria, the wife of Camillo, who lived for a while in the Taigi home, had a particularly difficult character. The saintly woman endured these difficulties with an angelic patience.

We do not want to omit any of the character traits that show through in Anna-Maria’s actions, and so by uniting everything we can reconstruct a portrait that is worthy of the “Strong Woman of Solomon.” Here indeed was a great woman. And since Anna-Maria was from humbler conditions 2, this is the only difference that distinguishes the one woman from the other.

We will see that women of the highest rank and people in the Roman court all had relationships with the wife of the Chigi servant. Anna-Maria was able to obtain assistance for them in their times of distress. She made nothing of it. She distributed supernatural assistance all around her, and even miracles; she never accepted what was offered to her in exchange. It was not pride. It was simply the application of the Gospel maxim: what you have received freely, give freely. She pushed the enforcement of this even to scrupulosity.

Model of Mothers-in-law

Domenico relates:

My wife always made peace reign, a heavenly peace in the family even though we were numerous, of different characters, and especially when Camillo my son came to live with us during the first years of his marriage. Our daughter-in-law had a very difficult personality. She wanted to command things, but the servant of God knew very well how to make everyone happy. Even if I were to speak of everything, it would not be sufficient.”

Fr. Bessieres comments:

Model of spouses and mothers, here now is also the model for mothers-in-law! Can this masterpiece even be imagined? Anna-Maria imposed peace, under the rainbow of Noah, where to the right were situated spouses and in-laws, a daughter-in-law and two tribes of children, seven on one side and six on the other 3!”

The Contemplative and the Mysterious Sun

On the foundation of this humble life as wife and mother of a family, God was pleased to construct a spiritual palace of magnificent proportions. After her renouncement of the vanities of the world, there blossomed in Anna-Maria all the gifts and graces from above, her profound recollection, intimacy with God, ease of ecstasy, and her exercise of heroic virtues. And God crowned his heavenly generosity with a truly extraordinary favor: he took up His abode in a mysterious sun and so appeared in this way to the eyes of His servant who enjoyed the continuous presence of her Lord by this means for the duration of 47 years. Let us enter into some of the details of this phenomenon that we can say is unique in the lives of the saints.

It was in the early days of the conversion of the servant of God that this remarkable phenomenon manifested itself. She was in her oratory when the mysterious sun appeared before her eyes of flesh. It was the same size as the sun that shines on us every day. It was in flames, with its disk of a matte gold. Little by little, and following Anna-Maria’s progress in the spiritual life, it became increasingly resplendent — so much so that during the last period of her life it shone as seven suns. This sunburst did not overwhelm her view, even when she had a nearly lost eye that could not endure light.

The sun in itself contained representations that gave her mystical meanings. In its upper portion was a thick and tangled crown of thorns, and on each side a very long and harsh thorn was situated. These 2 thorns, appearing like 2 sticks, crossed into the lower part of the disk. Within the sun’s middle section, and a little to the right, a divinely beautiful woman was seated: from her forehead a double ray of light mounted up to heaven. Her feet rested toward the left on the edge of the sun. The images and smoke that rose out of the earth were propelled with force outside the disk. Sometimes symbolic figures passed before her without obscuring the disk.

According to plausible interpretations of theologians, the solar disk represented the Incarnate Word; the seated woman represented Eternal Wisdom; the thorns and crossed sticks represented the Sacrifice of the cross to which the Word-made-Flesh submitted.

The marvel was that the sun reflected for the eyes of Anna-Maria all the events that were happening in the entire world: plots of secret societies, conspiracies in the process of being carried out, wars, deaths of famous people, floods and cataclysms. Our Blessed Anna-Maria announced these before anyone could have had any natural knowledge. Weeks later, news of the events would arrive, and never was the clairvoyance of our seer incorrect. But still more remarkable was this: she read consciences with an absolute confidence; she knew the eternal fate of souls after their deaths and she followed them whether they were in heaven, purgatory or hell. With views of the present she joined prophetic announcements of the future; other times it was events from the past that took on life before her eyes and thus did she inform Pius VII of a particular incident from his childhood. In a word, the book of divine knowledge opened for her in this mysterious sun: as saints see everything in God, she saw everything in this mirror.

In the presence of such a constant and ongoing phenomenon, our dear blessed held herself as annihilated: Who could thus endure such a spectacle? Of herself, the servant of God never dared to raise her eyes to the disk-sun. It was necessary that she be urged to do so by a strong interior inspiration or her charity for the needs of another that constrained her. The Savior evidently proposed that she make of herself a victim. When she saw a deluge of evils ready to converge upon the Church, she offered herself to prevent this. When she saw a soul on the edge of its eternal damnation, she immolated herself to save it.

She had wanted to keep silence regarding all the heavenly favors of which she was the recipient, but as an obedient daughter she had to open herself to her confessor, who himself consulted with high ecclesiastic dignitaries. These men recognized the veracity of the information given by Anna-Maria concerning events that were outside the realm of normal knowledge. They determined that her phenomena was useful for the Church and for souls. They permitted that the humble woman was consulted, and they themselves consulted her. Numerous times she had to give heavenly warnings and to reveal divine secrets. It became very clear that she had become a victim and her life henceforth was a martyrdom.

And while the sorrow caused by the view of her mystical sun was severe enough to make her a victim, this was not all of her martyrdom. The devil, furious that his plans were revealed by a poor woman, rushed upon her with a veritable rage. He struck her cruelly, as he had done previously with St. Frances of Rome. She submitted to the most woeful maladies and to the most complicated infirmities. She had an eye that suffered as if it had been pierced by a thorn; she felt the stench of the sins of the world; she tasted in her mouth an intolerable bitterness. At any given moment, she was assailed with temptations against the faith; deprived of all sweetness and consolation, surrounded by darkness, and thus consigned to a hell-like imprisonment. She endured these spiritual trials, worse than death, with an invincible patience.

The devil tried to induce her to thoughts of despair; Anna-Maria wondered tearfully whether she would be saved. But here Our Lord intervened: He gave the most formal of assurances to his beloved victim.

The evil spirit raised up evil people to overwhelm her with calumnies, which came back upon the evildoers themselves. Our Lord declared that He would send upon them the injuries that were hurled against His servant and that He would punish them severely and even mercilessly in this world and in the next. And, in fact, these people became insane or were reduced to poverty and died sadly. It was only due to the strength of Anna-Maria’s self-immolation that several of these were rescued from their eternal damnation.

Those on the contrary who showed her sympathy obtained graces of conversion or advancement in the ways of God.

Apparitions, Gift of Miracles

The portrait of our Blessed’s sufferings that we have outlined has been frightening. One wonders how a human being could have endured an entire lifetime thus tortured in all her members, both body and soul. But among those who are familiar with the lives of the saints, one is certainly aware that ineffable consolations alternate with heartbreaking sufferings, and that if at times a saint has been lowered to the depths of hell’s entrance, they are also sometimes lifted up to the threshold of heaven. And even more than this, something humanly impossible happens wherein there develops a coexistence within the saints between their ravishments of divine intimacy and their violent sufferings. And this was true of Anna-Maria.

Her spirit did not cleave to the earth, but was always ready to fly away. In thousands of small incidents, she perceived the indications of the goodness of God that are poured out upon all His creatures but which carnal people do not recognize. The song of a bird, the perfume of a flower, the breath of a light breeze could be sufficient to send her into an ecstasy. And even more so would a circumstance of the life of Jesus Christ or an interior touch of the Holy Spirit. And these ecstasies would occur everywhere: in her home, or during meals, in the streets of the city, or in churches. She would say to Jesus, “Leave me be, as I am a mother of a family!”

From time to time our Blessed heard heavenly voices. The Madonna spoke to her from the apse of the Ara-Coeli Church (Santa Maria in Ara-Coeli, Rome). The Child Jesus appeared to her (in the church with this title) in great beauty, in a Host, and said to her: “I am the flower of the fields, I am the lily of the valley. And I am totally yours.” At Sant’Andrea della Valle Church, the Savior revealed Himself to her amidst a resplendent light and with a majestic mantle. Her Holy Communions were typically accompanied by raptures of ecstasy; and when she was in a church she was able to “feel” where the Eucharist was located.

One apparition of our Savior that is notable among all others occurred when she lived on the “via del Sdrucciolo” near the Chigi palace. Anna-Maria was gravely ill and during the night people feared for her life. Toward dawn, Jesus appeared such as is typically attributed to Him as the Nazarene: with a violet garb and with a magnificent blue mantle with folds and layers. He was as imposing as a king, but tender as a spouse. He took Anna-Maria’s right hand in His and held it tightly for a long time He told her that He was taking her as His spouse and that he was bestowing upon her hands the gift to cure sick people. When He disappeared – He Whose grace and beauty ravish hearts – Anna-Maria experienced a great sadness and let out a loud cry. People ran near to her bed, but she reassured everyone and announced that she was cured. She got up, washed and went about her ordinary business.

One time she saw the globe of the earth as if surrounded by flames that threatened to consume it. On one side, Jesus on the Cross poured out streams of blood; the Virgin was at His feet, weeping and casting aside her mantle, calling out to Heaven on behalf of sinners and offering the Blood of her divine Son to appease the wrath of God. Anna-Maria melted into tears and supplications, and God pardoned.

Nevertheless, miracles burst forth from contact with the hand of this humble woman. We will relate but a few of these marvels only, and one among many worked upon her granddaughter Pepina, which were in reality numberless. Anna-Maria never wanted to receive anything from the sick that she cured.

The conversions brought about by her prayer and by her intervention were actually even still more surprising. Some freemasons or carbonari came back to God and made honorable amends because the Servant of God took an interest in them; likewise, devoted priests consoled the Church by their return. In general, her prayers for a soul, supported by her penances, obtained their effect; however in the cases of souls who had abused the mercy of God, she could not prevent the divine just judgments from falling upon such sinners.

Deeply Involved in the Life of the Church

From her conversion in 1790 until her death in 1837, by means of her miraculous sun, Anna-Maria was deeply involved with the life of the Church. She entered into relationships with important people in the Roman Court, and through them she was known by the pontiffs who reigned on the chair of Peter in her lifetime. For example, Cardinal Pedicini would consult with her. This prince of the Church introduced her process of beatification.

Our humble blessed predicted point by point the details of the return of Pius VII (prisoner in Savone) to Rome during a time when nothing could have foretold such a happy event. She recalled to him a detail of his childhood that only God could have revealed to her, and she predicted his noble death.

She prayed for the successor of Pope Pius VII, Leo XII. She announced the former pope’s death and saw the state of his soul as a beautiful diamond when it departed this world, already in light but still imperfectly purified. She foretold the short reign of Pius VIII. When he was ill, she declared that he would recover but then fall ill again and then quickly die. She then announced the elevation to the papacy of Maur Cardinal Cappellari, who took the name of Gregory XVI. She had the greatest veneration for him and sent several communications regarding the dangers that were threatening the Church.

During this time period, there was a particular group of holy people in Rome: the blessed (and now Saint) Gaspar de Bufalo; Mgr. Strambi, Passionist bishop of Macerata; Msgr Menocchio, Sacristan of His Holiness; Dom (Saint) Vincenzo Palloti, and Felix de Montefiascone, Capuchin. Anna-Maria was involved with all of these and when they came to visit, her sun shone with an extraordinary brilliance. She saw brother Felix rise straight up to Heaven; she saw Mgr. Strambi do likewise after a period in purgatory.

It was given to her to unmask several falsely pious people who sought to acquire a reputation for holiness. She was not surprised to see souls being lost that people thought were on the road to salvations — priests, ecclesiastic dignitaries, religious sisters and brothers – as they had forgotten that it is not the religious habit that saves, but humility, charity, and fidelity to God.

On one occasion, two priests were discussing in her presence their thoughts on the number of the elect. One asserted that the number was great, while the other maintained that according to the words of Our Lord Himself (Mt.7:13) it was a small number. Both men had recourse to our blessed and asked her to consult her sun. God then gave her to know the fate of the souls who had died in the last 24 hours: very few, not even ten, went straight to heaven; a certain number went to purgatory; and the rest all fell into hell like flakes of snow. Assuredly this is terrible and is due to the perversion of ideas and the general corruption of morals everywhere, in spite of the advances that a merciful God extends.

Nevertheless, there were some consoling aspects in Anna-Maria’s revelations. She saw, for example, how God takes a fatherly care of the souls that He wants to save, helping provide occasions for them to do good works, or drawing them little by little in the way of penance and salvation. Alms given to the poor or pardon granted to an enemy can be decisive in determining the balance of the scales of divine judgments.

In sum, Anna-Maria’s revelations drawn from the mysterious sun could penetrate a soul with a profound fear of God – the fear that is so necessary to Catholic life. Likewise, the visions could excite souls to a true vigilance over themselves, and to a great humility because people would see that deficiencies in uprightness and purity of intention were severely punished in purgatory. Lastly, the revelations convey confidence when we see all the astounding favors with which the humble and loving Anna-Maria was blessed by God, the efficacy that He gave to her prayers and immolations, and the great number of souls whose salvation was due to her. Oh, God, please give us similar saints!

Death and Beatification of Anna-Maria

She died of a chest inflammation on June 9, 1837, after announcing her death several days previously and having endured with the greatest patience the pains of a malady that lasted seven months. An order from Heaven prohibited meat, and she became bedridden on October 24, 1836. She was not, however, deprived of Holy Communion, as Mass was celebrated each day in her domestic chapel. Pope Gregory XVI permitted her to receive Communion without any Eucharistic fast. The Monday before her death, after receiving both Holy Communion and a Heavenly apparition, she announced clearly that she would die on the Friday of that week.

It is impossible to convey the expression of happiness that shone on her face. She asked for her husband, thanked him for his solicitude, and had with him a final and private conversation. She called for her children, exhorted them to fidelity to God, devotion to the Blessed Virgin, and daily recitation of the Rosary together. Lastly, after blessing her children and bidding her final goodbye to her husband, she recollected herself so that she could think solely of Heaven.

Her sickness worsened in the following days and she received Viaticum and Extreme Unction. A Trinitarian Father gave her the indulgences of his Order, as she was a tertiary. And although she suffered horribly, God permitted that she was abandoned by everyone during the three last hours of her agony. It was not until the very last moment that two priests came running to recite the prayers for the dying. She died during an invocation to the Precious Blood of Jesus, at 12:30 am.

The death of this holy woman made for a sensation in Rome. No one was indifferent, from the average man all the way to the sovereign pontiff. On instructions from Gregory XVI, Cardinal Odesalchi had Anna-Maria buried in a special section of the Agro Verano, the great cemetery in Rome near Saint Lawrence Outside the Walls. The coffin was sealed and the tomb was marked with an inscription in marble.

Miracles exploded through her intercession. Introduction of her cause took place under Pius IX, January 8, 1863. In 1865 the body of the servant of God was found to be incorrupt and transported to Blessed Mary of Peace. It was then buried in the church of the Trinitarians at Saint Chrysogonus. Pius X proclaimed her heroic virtues on May 4, 1906 and the two miracles required for beatification were approved by Benedict XV on January 8, 1919. The beatification took place at Saint Peter’s on May 20, 1920, Feast of the Holy Trinity.

Our Lord had said to Anna-Maria: “I have chosen to place you among the ranks of the martyrs.” Likewise, He said: “I have destined that you be known throughout the entire world as an example of penance and as the model of married women.” The humble woman was confused to have to repeat such words to her confessor, to whom she was obliged to tell everything. But today, these words have been proven true.

Annex:

Anna Maria Taigi (1769-1837) and Napoléon (1769-1821)

Napoleon and Anna Maria Taigi never met. Yet Providence has established mysterious bonds between them – links of opposition, but also intercession and compensation – throughout their lives:

*Both were born the same year (1769), both of Tuscan parents.

*Since 1790 (she and Napoleon are 21 years old), Anna Maria Taigi is favored with the mysterious sun, in which she can follow the progress of the French Revolution, but also the rise of the young Bonaparte, who is appointed general at 24 and commander-in-chief of the Army of Italy at 26 years.

* 1798: On the orders of Napoleon, and thanks to his brother Joseph, the Roman Republic is proclaimed. Pope Pius VI was kidnapped by Massena and imprisoned in Vienna, then in Valencia – where he died in 1799. From Rome, Anna Maria follows and describes his agony. But she also announces the coup d’etat on Brumaire 18: Bonaparte will reopen France to the priests. The concordat of 1801 will allow the renewal of French Catholicism.

* Austerlitz (1805), Iena (1806), Eylau (1807): the mysterious sun shows in real time – or even in advance – to the eyes of Anna Maria the fresco of the events of the world. She sees the successive victories of the Emperor, and, at the same time, the Masonic convents, the mass graves of Europe, where thousands of soldiers die without priests, Spain on fire, the Church administered by the Emperor like a regiment, daily crushed, open to schism, bishops prone to resistance, imprisoned, the Pope threatened… And a voice repeats to Anna Maria: You must fulfill in your flesh what is lacking in my passion, for my Church and my vicar.

* February 2, 1808: the troops of Napoleon occupy Rome and point their artillery on the Quirinal where Pius VII lives. The Papal States are united to the Empire, the pope is arrested and incarcerated. Anna Maria long since announced these events and their unfolding. God explained to her that he left the ungodly free to act, but that he would stop them at the moment when they thought they were about to triumph, provided that she, on her part, satisfied his justice. As soon as she sees in her sun the threats that Napoleon makes to the Church, she reminds God of her promise and offers herself to suffer “so that the arms of the impious are broken and their power dispersed.”

* 1809: While Napoleon wins the Battle of Wagram, Pius VII, thrown into a locked carriage, is dragged from Florence to Turin, then from Turin to France, from where it is brought back to Savona, and finally to Fontainebleau, where he seems to be dying. For five years Anna Taigi followed his tribulations hour by hour and informed the cardinals about them. But she also predicts his deliverance. Our Lord explains to her: “For what purpose have I raised up Napoleon? – He is the minister of my anger to punish the iniquity of the wicked and to humble the proud. An impious one destroys other ungodly people.” Napoleon himself declared, on his part: “I feel myself pushed towards a goal that I do not know. When I have reached it, as soon as I am no longer useful, then an atom will be enough to knock me down.” Anna Taigi announces from the beginning that the pope’s captivity will last five years. She describes in advance to Cardinal Pedicini and Bishop Natali the future campaign of Russia, the abdication of the emperor, and the return of Pius VII to Rome.

* 1814: Anna Taigi predicts a year in advance that Pius VII will officiate in St. Peter’s Basilica on the day of Pentecost 1814. This is fulfilled literally. On April 4, Napoleon signed his abdication at Fontainebleau in the same palace where he imprisoned Pius VII. May 24, 1814, is the triumphal entry of the Pope into the Eternal City.

* May 5, 1821: Napoleon dies in Sainte-Hélène. The news will not arrive in Rome until two and a half months later, but on the very day of her death, Anna Taigi describes it to Msgr. Natali. She sees the exile’s bed, arrangements, to­mb, ceremonies, funeral, and destiny in eternity.

* February 1st, 1836: Letizia Bonaparte, mother of Napoleon, dies in Rome, where she took refuge. The funeral takes place in the church Santa Maria in Via Lata, right in front of the house of Anna Taigi. She will have her mass of burial in the same church, a year later (June 11, 1837). During her last four years, Anna Maria met Napoleon’s uncle, Cardinal Fesch, several times. It is not known whether he echoed their conversations in passing this judgment on the fallen emperor: “God did not break him; he humbled him, and this is the way of salvation.”

Translated by Mrs M.F.

1 — – Cited by Albert Bessieres, SJ, Blessed Anna-Maria Taigi, Mother of a Family. Paris, DCB, 1936, p. 79, 84-86.

2 — In fact, Anna-Maria held a certain “rank.” Her husband was a servant, but in a princely home. He wanted his wife herself to have a servant girl that she would treat as a child of the house. This brought embarrassment for Anna-Maria.

3 — Albert Bessieres, SJ, Blessed Anna-Maria Taigi, Mother of a Family, p. 85.

Letter from the Dominicans of Avrillé No. 33: January 2020

Letter from the Dominicans of Avrillé

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No. 33: January 2020

Between the Donkey and the Ox

The Blessed Virgin Mary was in no way subject to the travails of childbirth; she could have held the Divine Infant tenderly in her arms, or on her breast: why then did she lay Him down between two animals? Our Lady had three reasons for this: that the Scriptures may be accomplished; to comfort her Son; and to teach us a moral lesson.

1) It was prophesied that the Messiah would be placed between two animals so that they may adore Him. Just imagine, then, the joy of the Blessed Virgin in seeing her Son being adored by the ox and the donkey! And what must have been Her sorrow in seeing Him rejected by the Jews? Thus was accomplished the prophecy of Isaiah, saying:

Hear ye, O heavens, and give ear, O earth, for the Lord hath spoken. I have brought up children, and exalted them; but they have despised me. The ox knoweth his owner, and the donkey his master’s crib; but Israel hath not known me, and my people hath not understood. (Isaiah Ch. 1]

2) The Virgin also laid Her Son in a manger so that the animals could warm Him with their breath […].

3) Furthermore, the Virgin wanted to give us moral instruction.

  • Firstly, the ox is a large animal equipped with two horns, representing the temporal and spiritual powers. The donkey, which carries the burden, represents those who submit to these powers. The Virgin placed Her Son in the middle of the two to show that all can be saved […].

  • Secondly, the ox is a pure animal offered in sacrifice by the priests under the Old Testament. It therefore represents the priests, whereas the donkey represents the laymen. The Virgin placed Her Son between the two, showing thereby that all men can be saved.

  • Also, the ox, which doesn’t carry the burden, symbolize the rich, who do not work with their hands. The donkey symbolizes the workers who imitate his patience.

  • Fourthly, the ox equipped with horns signifies devout people, fortified by virtues. The donkey, which does not have horns, signifies sinners who nonetheless can be saved, if they do penance.

  • Lastly, the ox, which ruminates and has a hoof split in two, represents those who are learned in Holy Scripture: they ruminate in study, and have knowledge of both Testaments. The donkey represents the ignorant. Christ is placed between the two, thereby fulfilling the prophecy of the psalmist:

Homines et jumenta salvabis Domine, quemadmodum multiplicasti misericordiam tuam! Men and beasts thou wilt save, O Lord: O how hast thou multiplied thy mercy! [Ps. 35]

All men, whether powerful or weak, learned or rich, are as beasts of burden… that is, blind and hardened sinners that You, Lord, have come to save!

Community Chronicle

September 14th: Pontifical High Mass, during which H.E. Bishop Faure confers the sub-diaconate to Br. Agostinho (from Brazil), and the diaconate to Br. Alain (from Canada).

The order of sub-deacon includes the implicit vow of perpetual chastity, and the recitation of the breviary. For religious, these obligations start already with the pronouncement of perpetual vows. At Solemn High Mass, the sub-deacon presents the chalice and paten to the deacon, pours the drop of water in the chalice, and sings the epistle. He is also charged with the purification of the altar linens.

The order of deacon is a sacrament. The deacon is the minister of the bishop and the priest at the altar. He sings the Gospel, and may be authorized to preach. In certain cases, he is the “extraordinary minister” of Baptism and Holy Communion.

September 23rd: Solemn High Requiem Mass for the repose of the soul of Mrs. Kobayashi (mother of our Br. Nishi), who passed away in Japan a week earlier.

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October 19th: Solemn High Mass for the habit-taking of two clerical brothers — destined for the priesthood — and one “oblate brother.” Such is the name given to a layman freely offering himself to a life of service in the Friary. He wears the same habit as the professed lay brothers (except when he’s away from the Friary), and he is affiliated to the Third Order. The most famous of these oblate brothers is none other than St. Martin of Porres (1569-1639). By humility, he considered himself unworthy of professing religious vows until he was obliged by obedience to do so.

October 26th: Our student brothers join the seminarians for a pilgrimage to Alençon and Lisieux, in the footsteps of St. Theresa.

November 3rd: Fr. Marie-Laurent presides a procession in the streets of Angers, from the Cathedral to the Church of the Holy Trinity, in public reparation for the idolatrous worship of the “earth goddess” (Pachamama) in the Vatican gardens, in the presence of Pope Francis. A good number of faithful joined with the seminarians and the young people from “The Friends of the Sacred Heart” for the ceremony.

Of all sins, idolatry is the gravest. This is because in and of itself, no matter what the interior intention is of the person who is acting, idolatrous worship is a negation and destruction of the Divine Being in that which distinguishes it from all other: that is, precisely the fact of being unique and absolutely without rival.” (Fr. Pègues O.P., commentary of the Summa Theologica)

November 8th: Fr. Marie-Laurent is in Ireland to replace Fr. Ballini for the weekend: Masses and preaching in Cork, Tralee and Longford.

November 24th: The yearly winter market for the benefit of St. Philomena’s School has now been transferred outside, due to the growing number of faithful overflowing into the vestibule during the Sunday Masses. Fortunately we were graced with good weather, but we’re hoping that the construction of the Parish Hall will soon provide us with a more secure solution.

December 8th: Procession in Angers for the feast of Immaculate Conception.

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News From Our Worksites

In waiting for the construction permit that will allow us to finally launch the work on our Parish Hall Project (with the much needed cafeterias for the two schools), we’ve been able to make a few improvements on the grounds of the Boys’ school: installation of a covered porch:

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and a temporary roof to protect what’s left of an ancient tower (which is set to be renovated, in order to serve as a study hall):

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Crisis In The Church

In October of 2019, a synod took place in Rome, with the theme “The Amazon: new paths for the Church […].” The preparatory document indicated already that “to announce Christ supposes listening respectfully to the natives in their intimate relation with nature and Mother Earth.” In order to render the synod’s objectives more tangible, Francis decided to inaugurate the gathering with a ceremony in the Vatican gardens.

“Representatives of the indigenous peoples” from the Amazon placed their idol of Mother Earth on a blanket, along with, among other curiosities, the statuette of a serpent…

idol on blanket

After various pagan rites accomplished by the natives, the Pope planted a tree while a priestess raised a “bowl of offering” toward the sky.

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Ednamar de Oliveira Viana (this priestess, who organized the ceremony) explained on the same day the meaning of this act: “To plant is to believe in a life that grows and is fertile, in order to satisfy the ‘creation hunger’ of Mother Earth. That brings us back to our origin, by a re-connection with the divine energy.”

adoration of tree

These pagan ceremonies being performed before the Pope cry vengeance from Heaven. However, let us remember that this is only the logical conclusion of Vatican II’s heresy of Ecumenism: if all religions are on an equal footing, what’s wrong with worshiping Mother Earth?

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A Model Catholic Wife and Mother: Anna-Maria Taïgi

A Model Catholic Wife and Mother:

Anna-Maria Taïgi (1769-1837)

  By Dom Bernard Maréchaux, O.S.B.

  Published in Le Sel de la terre 62, Autumn 2007

Anne Marie Taigi is known above all for the mysterious sun by which God gave her to see contemporary events, especially freemasonic intrigues. In a Rome victimized by subversion, she would warn the pope (for example, when the Carbonari 1 wanted to assassinate him) or particular cardinals that they should avoid this or that visit or outing. Consulted by Msgr. Natali concerning the audiences that Leo XII (1823-1829) was to grant, she would respond with confidence: “You may receive such a one; but stay away from this other; and be on guard about this one,” etc. Miraculously instructed concerning the dangers that were threatening the Church, she gave valuable counsels to Gregory XVI (who condemned the first manifestation of “liberal Catholicism.”)

But the marvelous must not hide the most important: it is particularly through her conversion and life as a wife and mother of a family that Our Lord has established Anna-Maria Taigi as a model for others. (“I have destined you to be known to the entire world as an example of penance and as the model for married women.”) We will thus accord particular attention to these two features of Anna-Maria in the essay which follows 2.

All those who must speak about God to their children or neighbors can ask Anna Maria Taïgi for this grace, because her husband described her talent as follows: “She spoke of God without becoming wearisome.”

Birth and Early Life

Anna Maria was born in Siena (which is in the region of Tuscany, Italy) on May 29, 1769. She was baptized the very next day with the names Anna-Maria Antonia Gesualda. Her father, Luigi Giannetti Masi, was a pharmacist. He fell into complete financial ruin when Anna-Maria was only six years old, and so relocated his family to Rome, where he and his wife were taken on as domestic servants in well-to-do homes. Their journey (on foot) advanced very slowly, and it was thus that Anna-Maria found herself from early childhood carried along by what a poet might call “the sorrowful wind of poverty (il vento doloroso delle poverta)”

Born in Siena, Anna-Maria Taïgi can be associated with the group of Siena mystics, especially the virgin St. Catherine. She is not unworthy to be compared with the saint by the greatness of her sanctity, the heroism of her martyrdom of love, by the supernatural gifts with which she was clothed, or by her role as a victim and mediator before the Roman Court and sovereign pontiffs in Rome where she lived and died, as did St. Catherine. The same Siennese blood, renamed by its sweetness “sangue dolce” (the expression of St. Catherine) coursed in both women’s veins; the same impassioned love of Christ embraced the hearts of the virgin and this humble woman.

The parents of Anna-Maria were Catholics. Once arrived in Rome, they placed their child with religious sisters, who prepared her for her first Holy Communion and Confirmation, and then had her apprenticed with honest women to learn domestic tasks. She then became a housemaid where she was exposed to the greatest of worldly dangers, but God protected her naiveté. Her intelligence and vivacity were hardly ordinary, and vanity and love of adornments occupied the thoughts of her young head. She did not have bad intentions, but who knows where this dangerous path might have led?

But Domenico Taigi, a domestic at the princely home of the Chigis, asked her hand in marriage – and she agreed. He was a man without much refinement, but an honest and a serious Catholic. Anna-Maria was 21 years old when the two were married.

Conversion

After her marriage, Anna-Maria continued for a little while with her life of entertainments and worldliness. This was pleasing to her husband who was proud of his young, elegant and well placed wife, but displeasing to God who put an inexpressible disquiet in her soul even though she did not deviate from her duties. Our Lord had designs of lofty and eternal mercy on Anna-Maria, and so on the designated day, the divine hunter of souls captured her in His net with a beautiful blend of authority and extreme sweetness.

The following is an account of Anna-Maria’s conversion as stated in the official proceedings of her beatification:

Anna-Maria went to Saint Peter’s in worldly attire. A Servite religious, Father Angelo (Verandi), upon meeting her, heard a heavenly voice: “Take good notice of this woman. I will confide her to your care, and you will work for her transformation. She will sanctify herself, for I have chosen her to become a saint.” In effect, Anna-Maria, not able to resist the disquiet in her heart, had resolved to go to confession and change her life.

She entered Saint Peter’s and drawing near to a confessional said to the confessor who was in it, “Behold at your feet a poor sinner.” The confessor dismissed her with harshness saying “Go! You are not my penitent.” This response discouraged the poor woman and she made an incomplete confession. Although she left troubled, she made the resolution to entirely renounce for God all her vanities and the resulting offenses.

But she wanted to have recourse to the Sacrament of Penance again, and so this time she went to church of St. Marcellus. Upon entering, she saw a priest in the confessional and without knowing who he was, she took her place in the confession line. It was again Father Angelo, and he recognized her. When it was her turn in the confessional he said to her with graciousness, “You have finally fallen into my hands.” He told her of the words that he had heard in Saint Peter’s, and encouraged her with a great charity and evangelical sweetness to make a full conversion.

Anna-Maria did not hesitate henceforward to give herself totally to God; with the consent of her husband, she divested herself of all her worldly attire and clothed herself in a simple, coarse dress. She embraced with ardor the most extraordinary penances, such that her confessor had to moderate what she was doing. She wept torrents of tears over her faults; hair shirts, disciplines, fasting and other mortification became her delight. So as to create a barrier between herself and the world she asked her husband for permission to wear the habit of the Third Order of the Most Holy Trinity. Domenico agreed 3, but on the condition that she not neglect any of her duties as a wife and mother; and in fact she did remain wholly faithful.

So now we have seen the account of our Blessed’s conversion. At this point there is an observation that we believe to be well founded: the crisis of vanity is crucial for women. At a decisive moment, every woman must answer the question whether to choose the world with its vain “joys,” or Jesus crucified with the renouncements that this entails. If, at the feet of her crucifix, she sacrifices her taste for vain adornments, she will walk with great strides along the Christian path, even to the highest summits. If, however, she imagines an impossible union between God and the world, she will be restless in her conscience, peace will elude her, the Sacraments will lose their savor, she will be exposed to illusion and sin, and even her salvation in peril.

Anna-Maria gave herself to God with a complete generosity, trampling on the vain attractions of this world. From the very start, she rivaled the most experienced of saints.

Thirst for Penance

The thirst for penance of this humble woman was insatiable. She pursued it in everything, allowing nature no comfort or respite.

The instruments of penance that were used in cloisters were familiar to her, but she subordinated their use to the judgments of her confessor – upon whom she depended in all things, knowing that nothing has value in the spiritual life except through obedience.

But a mortified soul is able to mortify itself in everything it does. Serving at table for her husband and children, Anna-Maria reserved for herself the scraps – and even food that was spoiled. When the weather was very hot, she drank very little or not at all. (And to endure the torment of thirst in Rome is a penance worse than the pain of hair shirts or iron chains!) Sometimes one of her children would notice that her lips were not wet on her glass, and would cry out: “Papa, mama is not drinking!” And then at the directive from her husband, Anna-Maria would drink a little bit.

She arranged things so that she could undertake what can be called the “Roman devotions.” This was not only the Scala Sancta (quite well known to Roman pilgrims) where she climbed these special steps on her knees, but also the great stone staircase of the Ara-Coeli. Anna-Maria would visit the various crucifixes that were venerated in the churches of Rome, notably that which was in St. Paul Outside the Walls. She made the tour of “Seven Basilicas,” which was a long journey under a hot sun and a midst waves of dust. Upon entering the doors of St. Paul’s, she would remove her shoes and not put them back on until she returned into the city. The way of the cross at the Coliseum was also quite familiar to her. Those who have undertaken such penitential practices will appreciate these heroic mortifications of the servant of God.

All of these devotions were only a portion of the penances that she undertook. Can you see her with her face prostrate and touching the ground, shedding tears and sobbing? Anna-Maria thus lamented her sins. See how she afflicted herself! She would strike her head and face on the ground to the point of bleeding from her mouth. This is similar to what St. Francis of Rome would do: for an idle word she would strike her mouth with blows of her fist until blood flowed. Such penances were forbidden to Anna-Maria, but what a penitential spirit did she not manifest as she chastised herself in so many ways!

The saints display a strong realization of the magnitude of sin. Is it the same with us?

Mother of a Family

It is important to recognize that the foundation of Anna-Maria’s great sanctity was her constant and unceasing carrying out of her daily duties as wife and mother, all elevated by her great love of God.

Concerning all this, we have the testimony of her husband Domenico Taigi from her process of beatification. A good Catholic, and a man of duty, Domenico knew nothing of mystical states. While Anna-Maria was often carried away in ecstasies (in spite of herself) by the strong power of the Spirit of Our Lord, Domenico thought that she suffered from some kind of sleeping sickness. Later, of course, he recognized such things as actions of God.

He was, moreover, aware of the great virtue of his wife and presented a testimony that reveals a profound emotion. He knew that she was very humble, sweet and patient; that she displayed a true spirit of religion, a great modesty in her conduct, and such wisdom and mastery of herself such that he could not but admire her without reserve.

Anna-Maria had seven children, four boys and three girls: Camillo, Alessandro, Luigi, Pietro, Aria, Sofia and Margharita. Three died at a young age. Only two daughters outlived their mother: Maria who never married and Sofia who became a widow with six children. Camillo had died at 42 years of age, and Alessandro at 35.

Domenico related that his saintly wife suspended her mortifications during all of her pregnancies, and took every precaution required of human prudence. She nursed all of her children and said that she could not understand how any mother could be indifferent to this duty. She formed her children in the ways of prayer; she taught them the first elements of religion.

She watched over the modesty of her little children with an extreme attention. Not only did the children have separate beds, but the beds all had curtains.

She never failed in her duty to correct her children, and she would not endure any fits of passion. She did not allow her children to be hit upon the head.

She neglected nothing so that her beloved little ones would have a solid religious instruction; she saw to it that her young daughters received Holy Communion every week, and her sons three times per month. These were the maximums allowed during the time period when Anna-Maria lived.

We also see that on one occasion Anna-Maria imposed a fast upon one of her not-so-young daughters for a fault that she had committed. This was not a very ordinary punishment!

Patience for Any Trial

Testimony concerning Domenico Taigi by his daughter Sofia:

My father was pious and serious as much as could be desired, but with a fiery, demanding temperament that was both arrogant and extravagant – which was quite a marvel. Upon returning home, he would whistle or knock. We had to thus run to let him in, at the risk of hurting ourselves. In fact, on two occasions my sister Mariuccia fell to the ground due to dashing too quickly, and one of these times she was holding our 5-month old baby sister in her arms. If he (Domenico) did not find everything to his liking he flew into a rage even to the point of seizing the tablecloth off of the dinner table and throwing everything in the air even though our meal was fully set out! Everything had to be ready at the precise moment, the soup had to be hot in the serving bowl, and the chairs in place. The same requirements he demanded for his clothing and for everything.”

Nevertheless, Domenico gave the following witness concerning his wife:

“I lived with this blessed soul for about 48 years. There was never a word of disgust, nor any contention. We lived in a continual peace like paradise. Her great tact was such that there was never any serious conflict between us. She knew how to charitably reprimand, and I owe to her the correction of several of my faults. She made her admonitions with an incomparable charity. All of her ways were of such a charm that they irresistibly compelled everyone to please her for the good of the family…

If she saw that someone was troubled or upset she would say nothing. She would wait until the person was calm and then with all humility and sweetness she would help the person to reflect. And while such altercations were rare, my poor wife was so prudent that as soon as she perceived any conflict, whether it was a matter of an old mother or a daughter-in-law, she hastened to defuse the dispute with a magnanimity that established a greater peace and harmony than had been there previously.”

(To be continued)

1 — Masonic sect.

2 — This essay was published in 1924 at Mesnil-Saint-Loup (France) under the title “Blessed Anna-Maria Taïgi of Rome, Mother of a Family.” Dom Maréchaux introduced this work with the following: “I have drawn everything I have written here from the most authentic sources, namely from the depositions given under oath for the beatification of Anna-Maria, large portions of which were published in the collection entitled Analecta Juris Pontificii (54th, 60th and 62nd editions).”

3 — The permission Anna-Maria received to dress with an austere simplicity, and then to adopt the religious habit of the Third Order Trinitarians, is worthy of a special comment. Domenico liked it that his wife was elegant, but then he consented to have his wife appear almost as an indigent. Is this not an indication that the love of adornment comes from the woman and that she is responsible for it, although she may hide behind the (false) idea that it is her husband who wants it?

Saint Vincent Ferrer

Saint Vincent Ferrer

  Model for Times of Crisis

   After the scandals given by Pope Francis

In 1973, to fortify the faithful against the scandals that Pope Paul VI inflicted on them, Fr. Calmel O.P. invoked “the friar preacher who without a doubt, of all the saints, worked the most directly for the papacy”.

With pope Francis, it is more than ever a topical question.

**

Angel of Judgement, legate a latere Christi, deposing a Pope 1 after endless patience, saint Vincent Ferrer (1350-1419) is also the intrepid missionary, full of benignity, brimming with wonders and miracles, who proclaimed the Gospel to large crowds of Catholic people. He carried in his apostle’s heart not only the Supreme Pontiff—so enigmatic, so obstinate, so hard—but also the whole flock of Jesus-Christ, the multitude of helpless common people, the « turba magna ex omnibus tribubus et populis et linguis » – the huge crowd of every tribe and people and tongue (Ap. 5:9).

Saint Vincent understood that the primary concern of the vicar of Christ was not, far from it, to loyally serve the holy Church. The Pope valued, above all, his dark will for power. But if, at least among the faithful, a fervent catholic life could be revived in the Church – the concern for living in conformity with the dogmas, and the sacraments received from the apostolic tradition – if a pure and vehement breath of conversion and prayer finally surges upon this languishing and desolate Christianity, then without a doubt a vicar of Christ could finally come who would be truly humble, have a Christian awareness of his preeminent duty, and concern himself with fulfilling it at best in the spirit of the Sovereign Priest. If the catholic people regains a life in accordance with apostolic tradition, then it will become impossible for the vicar of Jesus Christ, when he acts toward maintaining and defending this Tradition, to fall into some too deep errors, to let himself tend toward a certain complicity with lying. It will become necessary that, without delay, a good pope and perhaps a saintly Pope succeeds the bad and lost Pope. […]

The more we need a holy pope, the more we need to begin to put our life, with the grace of God and by adhering to Tradition, in the footsteps of the saints.

Then the Lord Jesus will eventually give the flock the visible shepherd whom He will have endeavored to make worthy. We must not add our particular negligence to the inadequacy or defection of the head. May the apostolic Tradition be at least living in the heart of the faithful even if, for the moment, it is languishing in the heart and the decisions of him who is responsible at the level of the Church. Then certainly the Lord will be merciful.

It is also necessary, for that purpose, that our interior life refers not to the Pope but to Jesus Christ. Our interior life, which obviously includes the truths of revelation regarding the Pope, should refer purely to the Sovereign Priest, to our God and Savior Jesus-Christ, so as to overcome the scandals that come to the Church through the Pope. This is saint Vincent Ferrer’s perennial lesson in apocalyptic times of one of the major deficiencies of the Roman pontiff.

(Fr Roger-Thomas Calmel O.P., « On the Church and the Pope in all times and in our times », in Itinéraires 173 (May 1973), pp. 22-41. Text reproduced in Le Sel de la terre 12b – special issue on Father Calmel – pp. 179-181.)

Translation by A. A.

1 — Benedict XIII, at the time of the Great Schism. Saint Vincent was convinced that Benedict XIII was the legitimate Pope, and he became his confessor. After some years, he realized that he was not. We don’t want to tell here that Pope Francis is not legitimate. It’s not up to us to judge.

Synod on the Amazon

Synod on the Amazon

Commentary on the Instrumentum Laboris
by Professor Matteo d’Amico
a document published in Le Sel de la terre 110, autumn 2019
* Presentation by Le Sel de la terre

The preparation of the synod on the Amazon has provoked many reactions in the Church. Several conservative cardinals and bishops criticized the working document (Instrumentum Laboris) to the point of publicly demanding its suppression.

Professor Matteo D’Amico took the trouble to methodically analyze this text in the Courrier de Rome 1. We reproduce here the main passages from his introduction and conclusion.

* Analysis of Professor Matteo d’Amico (it’s only an extract)

[…]

The text of the Instrumentum Laboris […] is divided into three sections :

— the first part entitled “The voice of the Amazon”,

— the second part entitled “Integral Ecology : The Cry of the Earth and of the Poor”,

— and the third part : “Prophetic Church in the Amazon : Challenges and Hopes.”

The Method of the Pope

Before starting a brief analysis of the text, let us first make an observation of the method: one will notice that the choice has been made to follow a plan starting from below, i.e., to arrive at the final document starting from the compilation of the questionnaire and a series of innumerable preparatory meetings.

The Pope has already accustomed us to this method in previous synods, such as the one on the family, and the one on the youth. We are faced with a kind of radical ecclesiastical democracy, with a continual appeal to the people and their solicitation to compile “notebooks of grievances” in which one must say what he expects of the Church, and what changes he expects of it. Basically, it is the method of all revolution, starting precisely from the French Revolution of 1789.

It is a dangerous and completely unnatural method for the Church, and unprecedented in all its history 2. The Catholic Church is essentially “magistra”: it possesses the truth in its entirety; it guards an immutable and clear doctrine that it has the duty to teach all peoples; it is not a mere human agency or institution that must conduct surveys on how to adapt a service to the requirements of its customers. Given the relationship between the Teaching Church (the Pope and the episcopate united to him and subordinate to him) and the Church Taught, it makes no sense to reverse the terms of the relationship and think that the Church Taught should teach the Teaching Church what to do or what to teach. We are facing an antichristic reversal of the right relationship that we should have with the Authority: we will see that this is the heart of the document, and in reality this is the heart of the very personal and heterodox interpretation that the Pontiff gives of the role and duties of the Church.

The Amazon

But it is useful to ask one last question: 34 million people live in the Amazon, of which more than 3 million are Indios, Indian natives (on a territory of 7.5 million square kilometers). It is a derisory number of inhabitants, equivalent to a little more than half of the inhabitants of Italy, but spread over a territory almost 22 times larger than that of Italy.

So why such an emphasis on the fate of Catholicism in this so particular but quantitatively insignificant region, regarding membership to the Catholic Church?

Are there not more urgent problems, such as the very profound de-Christianization of European Catholic States for centuries?

Are there not gigantic problems in the field of bioethics that would require extraordinary synods, such as the problems of abortion, euthanasia, homosexual unions?

Therefore, it does not seem rash to assume that the anxiety for 3 million Amerindians scattered in the vast Amazonian forest has another origin, and comes from ecological strategies put forward by the strong powers in the whole world, and that the Church must be the spokesperson and the sounding board, given its role of moral authority, certainly tamed and controlled but still influential on many, useful to give a varnish of spirituality to the global dictatorship that is slowly taking hold. In short, the Pope is used as a luxury Greta, for the use of dazed peoples who are slowly crushed. […]

Conclusion

It may be necessary, in conclusion, to summarize the structure of the document we have analyzed, highlighting its very serious flaws.

1. Firstly, all the laborious discourse that the Instrumentum Laboris develops is made without ever clarifying the situation of the Church in Amazon: it does not reconstruct its history, nor give data on the distribution, development, or the number of baptisms and marriages. Its style is thus totally abstract and, ultimately, not very serious. One does not understand, by reading this text, what it is talking about and what the situation of Catholicism in the Amazon is.

There is no rigorous and serious evaluation of the moral situation, e.g., respect for the conjugal bond, the frequency of the sacraments, etc. The situation could be good or very bad, but we do not know.

2. The confusion is increased by the fact that it is never clear whether it refers to the evangelization of the already baptized and converted Amerindians, or if it also speaks of the evangelization of Amerindians far from Gospel and who have never received the Good News. The “ancient” culture and beliefs of Amerindian “ancestors” are exalted to such an extent that it seems they are still pagans.

The worldview of the Amazonian Indians is ridiculously exalted as a vision of life of depth, beauty, harmony, and unmatched delicacy: an even superficial knowledge of these peoples suffices to show that it is a world far from being idyllic. The whole text is crossed and made absurd by this ambiguity.

3. The subject of the salvation of souls, eternal life, and the immortality of the soul is never mentioned in any part of the text. We are faced with a Christianity between the sentimental and the ideological, to be corrected to better favor harmony with nature. The text presents a faith completely emptied of its kernel of eschatological and soteriological force.

It never speaks of sin and, at the same time, there is not the slightest allusion to the Cross of Jesus-Christ and the economy of salvation based on the Cross. As sin is completely absent, so too is the theme of salvation absent, and not by chance: what salvation is needed if there is no sin? The very name of Jesus-Christ is mentioned only a very few times, and neither is this a coincidence.

Logically, there is no reference to the life of grace and the need to nourish it with the sacraments and prayer: all life of piety is dissolved in a nebula of continual exaltations of the original spirituality of the Indians of the Amazon, the new “good savages”.

There is […] almost no reference to the Blessed Virgin Mary. And this is very suspicious and raises a lot of doubts about the faith of those who wrote this document.

The document presents an idea of completely false and distorted inculturation, which ends up asking the Church to convert to Native American spirituality.

The aim is to alter the priesthood and the liturgy and to clear the way for ordained women in one way or another (even if one does not yet dare to say openly for what purpose exactly).

The doctrinal and scriptural references are minimal, and we are only faced with a flood of references to the texts of Francis, whose jargon is used shamelessly, repeating like parrots his typical expressions (and especially a “Church that goes forth”).

4. The whole text is frankly modernist in all its aspects, and especially in its way of pleading the cause of the most frantic “dogmatic mobilism”: where doctrine and morality must not be rigid or oppressive, but flexible and able to adapt to the concrete reality and needs of the Amazonian Indians.

The « Instrumentum Laboris » that we have commentated is not a Catholic document, but a breeding ground of heresies. It is a scandalous text, and it is the duty of every Catholic, but especially of every bishop, to publicly condemn it and demand that it be withdrawn, by publicly denouncing its falseness and its pitfalls.

Its application and use during the Synod on the Amazon can only bring about the ruin of the Church in the Amazon, first of all, and worldwide when its application will be expanded.

Translation by A. A.

1 — Le Courrier de Rome, no. 623 (July-August 2019). The issues of the Courrier de Rome can be found at www.courrierderome.org.

2 — It must be added that this alleged democracy is actually a manipulation—as in all Masonic regimes. The puppeteers who claim to listen to “the people” have taken all the necessary steps to hear exactly what they want. Augustin Cochin dismantled these manipulative techniques in the unfolding of the French Revolution, and Fr. Calmel repeatedly stressed that they had entered the Church with the the conciliar revolution. (Ed.)

Homage to Saint Vincent Ferrer

Homage to Saint Vincent Ferrer

   Great prophet of the Last Judgment

(1350-1419)

For the six-hundredth anniversary of his return to God

Commentary on the texts of the Mass of Saint Vincent Ferrer on April 5th,

in the Dominican Missal

by Father Mortier O.P.

Introit:

In the midst of the Church the Lord opened his mouth, and filled him with the Spirit of wisdom and understanding. — He clothed him with a robe of glory. — He heaped upon him a treasure of joy and gladness.

Collect:

O God, who granted that multitudes of the Gentiles should come to the knowledge of Your name through the wondrous preaching of blessed Vincent, Your confessor; grant, we beseech You, that him whom he foretold on earth as the judge to come, we may be worthy to have as our rewarder in heaven.

Vincent Ferrer “opened his mouth in the Church”, but he opened it under the inspiration of God, prophetically. He is the great prophet of the Last Judgment. To understand this unique mission, it is necessary to put oneself in the situation of Saint Vincent, in the midst of the calamities, terrifying for the faith, which produced the Western Schism. The Christian peoples no longer knew who was the legitimate Head of the Church. There were two, three Popes, who were fighting over the tiara. Who was Peter’s successor, the authentic Vicar of Jesus Christ? The unity of the Church was in danger.

Kings, cardinals, and saints were actively engaged in returning to this unity. But the reality was terrifying for the faith and Christian discipline. The Western Schism appears as one of the most painful and threatening calamities that has weighed on the Church’s destiny. As such, the schism is a devastating prophecy of the end of the world.

God prophesies by deeds and by words. And the supreme calamity of the end of the world is prefigured, announced by previous world calamities, as the capture and destruction of Jerusalem, which dispersed the Jewish people; as fall of the Roman Empire allowed the barbarians to transform the nations, so the Western Schism endangered the Church herself, symbol of the antichrist at the end of time…

Vincent appears during the most acute period of this schism, when everything seems hopeless. He enters into this prophecy; he is part of it; it is incarnated, so to speak, in him. And that is why Vincent preaches to all the coming of the sovereign Judge. Fear God, he says, for the hour of his judgment has come. Still a prophetic hour, but so threatening that the people, terrified by the emphases of the man of God, massively converted. One heard Vincent, followed him, and saw throughout Europe this “Company” which did not leave him, eager to hear him. That is why Vincent also converted to the faith so many Jews, whose return to the true Messiah added one more aspect to the prophecy of the Last Judgment.

The liturgy, too, officially consecrates this extraordinary mission of Saint Vincent Ferrer.

Epistle:

Reading from the Book of the Apocalypse of the apostle St. John, ch. 14:6-7:

In those days, I saw another angel flying in midheaven, having an everlasting gospel to preach to those who dwell upon the earth and to every nation and tribe and tongue and people, saying with a loud voice, “Fear God, and give Him honor, for the hour of His judgment has come; and worship Him who made the heaven and the earth, the sea and fountains of waters.

One day St. Vincent was preaching before a multitude in Salamanca; he depicted the Last Judgment and quoted these words of the Angel, when suddenly he stopped. An intimate, divine light overcame his intelligence; he became conscious of himself; and in a loud voice, with the assurance of the supernatural revelation which dominated him, he exclaimed, “I myself am the Angel seen by St. John”. The affirmation was bold. There were murmurs; the crowd became turbulent. Vincent, strong from the received light, does not retreat. A woman had died in a neighboring house, and the corpse being brought over, he said: “Arise and declare to this crowd whether or not I am the Angel who must preach to everyone the Judgment Day. — Father, you are this Angel”. The corpse had risen; he had spoken.

The Church has authenticated this providential mission both in the bull of Saint Vincent’s canonization and in the liturgy.

Gradual:

The mouth of the just man shall meditate wisdom, and his tongue shall speak judgment. — The law of his God is in his heart, and his steps shall not be supplanted.

Tract:

He shone in his days as the morning star in the midst of a cloud, and as the full moon. — And as the sun when it shines, so did he shine in the temple of God. — And as the rainbow appearing in the cloudy sky, and as the flower of roses in the springtime. — And as the lilies that are on the brink of the water, and as the sweet-smelling frankincense in summertime. — As a bright fire, and frankincense burning in the fire. — As a massive vessel of gold, adorned with every precious stone.”

In Paschal time.Alleluia, alleluia! O glorious father Vincent, famous son of the Order of Dominic, pour forth your prayers to the sovereign judge for all the nations who are devoted to you..”

Gospel:

You are the salt of the earth, etc.” from the common of Doctors in the Roman Rite.

Offertory:

You have given him his heart’s desire, O Lord, and have not withheld from him the request of his lips; You have set on his head a crown of precious stones.”

Secret:

We offer to You, O Lord, these gifts of our love; and that they may be at once pleasing to You and helpful to us, may the blessed Vincent, Your confessor whom Your gifts made glorious before the world, become our devoted advocate with Your loving kindness.”

Communion:

To Vincent [to him that overcometh] I will give (Vincenti dabo) to eat of the tree of life, which is in the paradise of my God.”

Vincenti dabo… There is a play on words with the name of Vincent, which English cannot render.

Postcommunion:

Filled with these divine gifts, we beseech You, O Lord, that through the glorious merits of blessed Vincent, Your confessor, we may taste the desired fruits of this saving victim”.

Fear the Lord, for his Judgment is near. The hour is coming, it sounds around us all the time. It reaches our neighbor: today for me, tomorrow for you! A personal but irrevocable judgment of which the supreme, universal, public one will only be its solemn confirmation. The book of our life, from which not one syllable is lost, will be opened before us, in the full light of truth. What will we have written on these pages? Our conscience itself will read and make the judgment. For at the Judgment of God we are, in short, under the implacable light of truth, its own judge. One sees oneself to the depths, at a glance, and one pronounces the sentence himself: worthy of God or unworthy. Everything is there. Worthy of God by His mercy which will have saved us, purified at least for the most part, the rest for Purgatory; but even with Purgatory, it is certain salvation, the eternal possession of God assured.

And then there is the other sentence, the awful one, the one where one says to oneself: I am lost!

Lost by my fault, because we see with cruel certainty that we are lost by one’s own fault. There, no remission. By one’s own weight, one goes down instead of going up; we descend into the eternal abyss. And each of us, often at the time when one least thinks of it, appears at the Judgment of God: Fear the Lord, for the hour of his judgment comes.

After twenty years of this incredible apostolate, to complete in his person the expressive figure of the end of time, on Wednesday, April 5, 1419, Vincent Ferrer died in Vannes, Brittany, France, the West of the world at that time. His death, like his life, retains the prophetic character of his mission.

(Fr. Mortier O.P., La Liturgie dominicaine ; Lille/Bruges, DDB, 1923, tome VII, p. 184 sq.)

(Translation of the Mass parts from the 1959 /Saint Dominic Missal: Latin ­– English)

Translation by A. A.

Conciliar Bishops in Schools of Tradition

Conciliar Bishops in Schools of Tradition

Excerpts from Le Sel de la Terre 109 (Summer 2019)


Two recent events seem to mark a new stage in the process of reconciliation between the Conciliar Church and the Society of Saint Pius X.

The first event is an official visit by Monsignor Egan, Bishop of Portsmouth, to the SSPX School of Saint Michael in England.

Bishop Egan was invited by the principal to visit the school on March 8, 2019. During the visit, he led the prayer of the Rosary for the children in the chapel. The Oblate Sisters of the school refused to participate in this prayer.

After Bishop Egan’s visit, the principal told the children that Bishop Portsmouth was a man of good will, and that he was not bad.

It is possible that, as a private person, this bishop is “a good man,” but he is part of the system which is called the Conciliar Church.

For example, he paid a visit to the Southampton Mosque on June 5, 2017 to join the Friday prayers. Hère are some excerpts from his speech:

So on behalf of all Catholic Christians in this region, I offer you today our sincerest greetings and prayers for a Happy Ramadan. Ramadan Mubarak! This morning in Rome, our Pope, Pope Francis, has just sent a special message to all our Muslim friends across the world, to assure you of our prayers during this time of fasting, prayer and charity. […] Both Muslims and Catholics believe the Earth is holy; it belongs to God. It’s His work and so we must treat it with respect. So let us pray that the ecological crisis humanity is facing will call everyone in the world to a profound interior conversion, and to a renewed care for the Earth, our common home. […] Great Britain is a highly secular society. Yet you and I, Muslims and Christians, we are people of religion, faith and spirituality. We believe in God, and we believe that every human being is called to know Him, serve Him and love Him, to worship Him and to respect Him, and to find in Him ultimate happiness. It’s our task to witness to this in society, so that other people, those who say they have no religion, those who say they’re not sure, those who are lost or on the margins, can find their way home to Him. […] Please pray for me, and for the Catholic community here in Southampton and across our whole diocese 1.

It is clear that this bishop is spreading the modernism of Vatican II and that he is not unobjectionable.

Also, this visit provoked, among other things, the resignation of the superior of the Oblates, Sister Mary-Elizabeth.

The second event is the arrival of Bishop Vitus Huonder, former bishop of the Diocese of Chur, to a school of the SSPX in Switzerland to retire there.

Vitus Huonder was born on April 21, 1942 in Trun, in the canton of Graubünden. He studied at the Abbey of Einsiedeln, at the Pontifical Athenaeum of Saint Anselm in Rome, and finally at the University of Freiburg again in Switzerland where he obtained his university degree and in 1973 his doctorate in theology.

He was ordained a priest on September 25, 1971 (thus in the new rite) by Bishop Johannes Vonderach and consecrated bishop of Chur (this diocese includes the cantons of Graubünden and Zurich) on September 8, 2007 by Bishop Amédée Grab. Hence arises the question of the validity of his ordination and consecration. We know that Archbishop Lefebvre did not hesitate to conditionally ordain those of the new rite.

As to the bishops consecrated in the rite of Paul VI, the only known example of a bishop who joined Tradition is Bishop Lazo 2. This return to Tradition took place after the death of Archbishop Lefebvre, but the SSPX has prudently kept away from ensuring him about episcopal functions.

Until the first of January of 2011, Monsignor Huonder was President of the European Community of Labor of the Christian Churches in Switzerland, where he gave the position to “anglican pastor” Adèle Kelham, until then Vice-President of the CTEC (Council of Christian Churches in Switzerland) 3.

Bishop Huonder was also a delegate of the Swiss Bishops’ Conference in the Jewish-Roman Catholic Dialogue Commission (JRGK for Jüdisch/Römisch-katholische Gesprächskommission der Schwei in German).

Under his chairmanship, this Commission designed and prepared the first Dies Judaïcus (Day of Judaism). It took place in Switzerland on March 20, 2011, and then was extended to other countries. We read in the message of Bishop Huonder:

On the second Sunday of Lent, March 20, 2011, the Swiss Episcopal Conference establishes the Dies Judaicus, the Day for the Jewish People. […]

This day has a double purpose. If the first objective of the Dies Judaicus is to return to the past, considering the people of the twelve tribes and the origin of the Christian faith, the effective reality of solidarity with the Jewish people reminds us of the permanent and ever present responsibility of the Church towards the Jewish people.

The terrible aggressions against this people during the Second World War led the Church to renew this responsibility and to make these declarations that we can read in the conciliar document Nostra Aetate. […]

In view of the reality that anti-Semitism has spread again in recent years, the Church once again feels the need to ask for solidarity in our country with the Jewish people. […]

I would like to highlight here the words of Saint Paul, who refers to our Jewish brothers and sisters: “because the gifts and the call of God are irrevocable.” (Romans 11,29).4 If the gifts and the call are irrevocable from God, that can only mean one thing: that the God and Father of all men pursues his plan of salvation for Israel. God is following His plan of salvation even today with the chosen people. He does not let his people fall. He also leads them in our days, because he seeks the salvation of all men: “[…] He wants all men to be saved and come to the knowledge of the truth” (1 Tim 2, 4).

From there, we want to pray that this irrevocable grace and call granted to Israel bear fruit even today, that they favor justice and mutual respect, and also contribute to unity and peace between all peoples 5.

In 2015, Bishop Huonder participated in discussions with the authorities of the Society of St. Pius X.

We publish here an interview of Bishop Huonder published in the Tagespost 6, and an excerpt from the letter of Monsignor Huonder to his diocesan alumni where he explains that “the intention of Pope Francis” in this process is “to integrate” [the Society of Saint Pius X].

Monsignor Huonder Interview of April 11, 2019

An interview with Bishop Huonder with Oliver Maksan was published in the Tagespost of April 11, 2019. We extract the passages which concern his coming to a school of the Society of Saint-Pius X.

The Tagespost:

Monsignor, you will spend your retirement in an institution of the Society of Saint Pius X. Did you have to obtain permission from the Holy Father to settle in a school of the Society?

Bishop Vitus Huonder:

No, because that is said in a letter to the Society from the former Prefect of the Congregation for the Doctrine of the Faith, Cardinal Gerhard Ludwig Müller. And the Prefect speaks with authority and with the approval of the Pope. But I have informed the Holy Father.

The Tagespost:

You are supposed to be the link between the Society and Rome. How did you get to this role?

Bishop Vitus Huonder:

For a long time I have been involved in the process of dialogue between Rome and the Society. Since the Headquarters of the SSPX are based in Menzingen, Switzerland, it was thought that a Swiss bishop should be involved. That’s why the Ecclesia Dei Commission, in charge of dialogue with the Society, asked me. This led to constant contact with the representatives of the Society here in Switzerland. I sent the reports to Rome. Now I will continue carrying out this mission. My main concern is the unity of the Church. The division in the Church must be overcome. We must not forget: The Society of Saint Pius X has many followers.

The Tagespost:

Your position is informal. It does not have concrete negotiating powers, but you try to be a bridge by being with them.

Bishop Vitus Huonder:

Yes, my role is mainly informal. But that also has its effects. For example, in the Year of Mercy, when the priests of the Society received permission from the Pope to give absolution. I was involved. I myself proposed to Pope Francis that he also had mercy on the Society and gave them powers. A year later I saw him again and he said he would accept my proposal. This encouraged me to continue on the path of unity with the Society.

The Tagespost:

Now this path has been followed for years without any agreement being reached. There seemed to be an approach under the direction of the former Superior General, Bishop Fellay. Under the new Superior Pagliarani, one has the impression that there is again an ice age, which is no longer about practical questions of integration in the Church, but about difficult doctrinal questions.

Bishop Vitus Huonder:

This may seem like that to the outside world. But there were also doctrinal concerns in the Society under the direction of Bishop Fellay. Maybe now they are getting a little more precise again. I do not know if a new era of ice is coming. But, above all, we have to work on this so that a good solution is reached.

The Tagespost:

How is that? What would the Society have to do now, what would Rome have to do to reach an agreement?

Bishop Vitus Huonder:

In the first place, it would be necessary to recognize the commitment of both parties, even if they have not yet reached a theological agreement. The Society should positively underline the seriousness of the Apostolic See. The Apostolic See, in turn, must appreciate the efforts of the Society and take its concerns more seriously.

In the Society one should not have the impression that they are welcomed in order to encircle them in some way. Then it would be easier to solve the theological problems that really exist.

The Tagespost:

Should the Society accept the Council in its entirety? Or can there also be forms of gradual recognition, as do Council documents which, by their weight, are not all on the same level?

Bishop Vitus Huonder:

Without a doubt, we should base ourselves on this principle. Not all the documents of the Council have the same value. Above all, the documents of the Second Vatican Council must be considered again, with more force, as a development of the previous period. On the part of the Congregation for the Doctrine of the Faith, it would be necessary to link more strongly with the pre-conciliar Magisterium in order to facilitate the recognition of the Council to the Society. It is about better demonstrating the continuity of doctrine.

Farewell letter from Bishop Vitus Huonder to his former diocesans

On the 20th of May, 2019, Bishop Vitus Huonder wrote to his former diocesans in order to explain the reasons for his exit.

[…] Ich selbst nehme nun, wie bereits bekannt, meinen Wohnsitz im Wohntrakt des Priesterhauses im Institut Sancta Maria in Wangs/SG. Dieses Institut gehört zur Priesterbruderschaft St. Pius X. Im Sinne von Papst Franziskus werde ich mich bemühen, dort zur Einheit der Kirche beizutragen, indem ich nicht ausgrenzen, sondern unterscheiden, begleiten und integrieren helfen möchte.

I myself, as is already known, have chosen to move to the building of the priests of the Sancta Maria Institute, in Wangs (St. Gallen), belonging to the Society of Saint Pius X. In the intention of Pope Francis, I will endeavor to contribute to the unity of the Church wishing to help, not to marginalize, but to discern, accompany and integrate 7. […]

Translation by J.F.

Addendum:

Sunday August 4, and Thursday August 15 (for the Feast of the Assumption of Our Lady) Bp Huonder celebrated a solemn High Mass (with Deacon and Subdeacon) and preached in Oberriet (German Switzerland), an important priory of the SSPX (350 faithful).

1 — See: http://www.portsmouthdiocese.org.uk/enews/mosque-visit.php

2 — See his beautiful profession of faith in Le Sel de la terre 26, p. 162. He said among other things: “I am not of the Rome of the Masons. Pope Leo XIII condemned Freemasonry in his encyclical Humanum Genus in 1884. Additionally, I am not of the Rome of the modernists. Pope Saint Pius X condemned modernism in Pascendi Dominici Gregis, in 1907. I do not serve Rome controlled by Freemasons who are the agents of Lucifer, the prince of demons.” Is Bishop Huonder ready to make such a declaration?

3 — https://www.cath.ch/newsf/l-une-des-rares-femmes-a-remplir-une-telle-fonction-au-plan-mondial-elle-remplace-mgr-vitus-huonder/

4 — See on this subject: “Against the diversion of Romans 11, 29,” in Le Sel de la terre 58, Fall 2006, p. 10-16.

5 — http://www.bischoefe.ch/dokumente/botschaften/message-pour-le-dies-judaicus-20-mars-2011.

6Die Tagespost is a newspaper appearing three times a week (Tuesday, Thursday, and Saturday}. Formerly known as Deutsche Tagespost, its subtitle is Catholic Journal on politics, society, and culture. It is published in Würzburg.

7It is difficult not to see in this sentence an allusion to the deplorable chapter VII of the exhortation Amoris lætitia (March 19, 2016), which exhorts towards “a pastoral discernment filled with merciful love, which is ever ready to understand, forgive, accompany, hope, and above all to integrate.”