Letter from the Dominicans of Avrillé

Letter from the Dominicans of Avrillé

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No. 34: August 2020

A Bishop Speaks Out

Bishop Carlo Vigano, former Apostolic Nuncio to the U.S., has come into the forefront in recent months, speaking publically against the Second Vatican Council in itself (and not just the “abuses”). Here are a few excerpts that we hope will encourage you to pray for this courageous prelate.

What leaves one truly scandalized is seeing how the top levels of the Hierarchy are openly placing themselves at the service of the Prince of this world, adopting the demands made by the United Nations for the globalist agenda, Masonic brotherhood, Malthusian ecologism, immigrationism… What is being created is a single world religion without dogmas or morals; according to the wishes of Freemasonry…it is obvious that Bergoglio, along with those who are behind him and support him, aspires to preside over this infernal parody of the Church of Christ. (letter to a cloistered nun published 31 May)

It seems that even the post-conciliar church, modernist and Masonic, aspires to transform, to overcome the Church of Christ, replacing it with a “neo-church”, deformed and monstrous creature that does not come from God.

The purpose of this neo-church is not to […] convert and save all people […], but to establish itself as the spiritual arm of the New World Order and advocate of Universal Religion. In this sense, the Council’s revolution first had to demolish the Church’s heritage, its millenary Tradition, from which it drew its vitality and authority as the Mystical Body of Christ, then get rid of the exponents of the old Hierarchy, and only recently has it begun to offer itself without pretense for what it intends to be.

[This] represents the concretization of Freemasonry’s plan and the preparation for the advent of the Antichrist. (interview, April 21, 2020)

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Ordination of Br. Alain


Attempts to correct the conciliar excesses – invoking the hermeneutic of continuity – have proven unsuccessful […]. If the image of an infernal divinity was able to enter into Saint Peter’s, this is part of a crescendo which the other side foresaw from the beginning. […]

What the world wants, at the instigation of Masonry and its infernal tentacles, is to create a universal religion that is humanitarian and ecumenical, from which the jealous God whom we adore is banished. […]

It is surprising that people persist in not wanting to investigate the root causes of the present crisis, limiting themselves to deploring the present excesses as if they were not the logical and inevitable consequence of a plan orchestrated decades ago. […]

I was one of the many people who, despite many perplexities and fears which today have proven to be absolutely legitimate, trusted the authority of the Hierarchy with unconditional obedience. In reality, I think that many people, including myself, did not initially consider the possibility that there could be a conflict between obedience to an order of the Hierarchy and fidelity to the Church herself.

[…] It is undeniable that from Vatican II onwards a parallel church was built, superimposed over and diametrically opposed to the true Church of Christ. This parallel church progressively obscured the divine institution founded by Our Lord in order to replace it with a spurious entity, corresponding to the desired universal religion that was first theorized by Masonry. Expressions like new humanism, universal fraternity, dignity of man, are the watchwords of philanthropic humanitarianism which denies the true God.

[…]For decades we have been led into error, in good faith, by people who, established in authority, have not known how to watch over and guard the flock of Christ.

[…] Just as I honestly and serenely obeyed questionable orders sixty years ago, believing that they represented the loving voice of the Church, so today with equal serenity and honesty I recognize that I have been deceived. […]

And we know well that the purpose of these ecumenical and interreligious initiatives is not to convert those who are far from the one Church to Christ, but to divert and corrupt those who still hold the Catholic Faith, leading them to believe that it is desirable to have a great universal religion that brings together the three great Abrahamic religions “in a single house”: this is the triumph of the Masonic plan in preparation for the kingdom of the Antichrist! (excursus on Vat II: June 9, 2020)

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Enlargement of the garden


Bishop Vigano is equally lucid concerning the recent “Corona Virus” scare:

And it appears that the children of darkness – whom we may easily identify with the deep state which you wisely oppose and which is fiercely waging war against you in these days – have decided to show their cards, so to speak, by now revealing their plans. They seem to be so certain of already having everything under control that they have laid aside that circumspection that until now had at least partially concealed their true intentions. The investigations already under way will reveal the true responsibility of those who managed the Covid emergency not only in the area of health care but also in politics, the economy, and the media. (letter to Pres. Trump: June 7, 2020)

We have reason to believe, on the basis of official data on the incidence of the epidemic as related to the number of deaths, that there are powers interested in creating panic among the world’s population with the sole aim of permanently imposing unacceptable forms of restriction on freedoms, of controlling people and of tracking their movements. The imposition of these illiberal measures is a disturbing prelude to the realization of a world government beyond all control. (declaration of May 2020)

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Getting the terrain ready for the garden: the boys lend a hand for the removal of some heavy material


Community Chronicle

December 12th: The children of Saint Philomena’s School, with Father Angelico, present their Christmas Pageant for the residents of a local retirement home.

January 24th: A Requiem Mass is sung for the soul of Mrs. Maria-Helena Pacheco dos Santos, the mother of our Br. Louis-Bertrand (Brazil).

February 17th-24th: Fr. Angelico accompanies the seniors from St. Thomas Aquinas on their pilgrimage to Rome. Providentially (considering the turn of events), it was decided to go in February instead of during Easter vacation, as usual.

February 21st – 23rd: Fr. Marie-Dominique and Br. Alain are in Brittany for the Third Order and a meeting of the Knights of Our Lady.

March 1st: Again in Brittany, this time it’s Fr. Hyacinthe-Marie and Br. Agostinho for a recollection with the Sisters of Mary Coredemptrix.

March 6th-8th: Fr. Marie-Laurent is in Ireland.

March 22nd: The schools are closed and public Masses are forbidden, but the Fathers are far from being on vacation. Not only do classes have to continue “by correspondence,” but the spiritual support of the faithful (especially the sick and isolated) becomes a top priority.

March 28th: Bishop Faure confers the first minor orders to our Br. Augustin-Marie.

Mai 1st: For his feast day, the installation of a new little oratory for St. Joseph (built by Brothers Bernard-Marie and Martin), in the garden behind the friary. The previous one was erected in 1995, at the start of the reconstruction of the fourth wing. After having watched over the construction, St. Joseph is now supervising the final stage of work: the covering of the bare cement wall with typical slate rocks of the region.

May 30th: Two postulants (both from France) receive the habit: Martin receives the clerical habit, with the name Br. Vincent; Christophe receives the habit of lay brother and the name Br. Betharram (after Our Lady of Betharram, honored in his native region close to Lourdes).

June 6th: 23 souls receive the sacrament of Confirmation at the hands of Bishop Faure.

June 26th: Br. Alain is ordained to the priesthood by Bishop Faure at the friary.

Month of July: Thanks to God, all our summer activities were able to proceed as planned: spiritual retreats (one for women/girls, one for couples), camps (The Cadets of the Sacred Heart do an itinerant camp in Brittany, the children of Our Lady of Fatima camp in Anjou), General Chapter of the Knights of Our Lady…

News from our worksites

The covering of the façade of the east wing is well under way, and the renovation of the west wing may be able to start this year. Red tape is still blocking the construction of the Parish Hall. Please keep this intention in your prayers! The need for more building space is all the more urgent considering the possible “social-distancing” measures that may be required soon…

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Covering the Façade


Thanks to a friend of the friary, a specialist in organic farming, we were able to start a real, “monastic-sized” vegetable garden!

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The New Garden


For timely articles and spiritual reading, please go to our website:

www.dominicansavrille.us

To send a donation:

YOU MAY USE PAYPAL (ON OUR WEBSITE), OR SEND TO:

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Dominicans of Avrillé, Inc.
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Please include a note, and specify:

acc. #40-91531

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Association of St. Dominic

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For more information :

Couvent de la Haye-aux-Bonshommes

49240 Avrillé, France

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In the Heart of the Message of Fatima

In the Heart of the Message of Fatima

  The Offering of the Sacrifices of Our Daily Duties to the Immaculate Heart of Mary, for the Conversion of Sinners

Jesus wants to establish in the world the devotion to my Immaculate Heart. For those who accept it, I promise salvation, and these souls will be the beloved of God, like flowers placed by me to adorn His throne.”

(Our Lady of Fatima, June 13, 2017)

The Blessed Virgin told me that God has given the last two remedies to the world: the Holy Rosary and the devotion to the Immaculate Heart of Mary. Because these are the last two, there will be no others.

(Sister Lucy’s interview with Father Fuentes, in 1957)

What should we do?

There is of course the Communion of Reparation on the first Saturday of every month for at least five consecutive months.

But the devotion to the Immaculate Heart of Mary doesn’t consist only in some prayers once a month. It must be a devotion of all life.

Let us read Sister Lucy:

The most important thing is to perform our daily work, and to offer up the necessary sacrifices for the accomplishment of our work, for the poor sinners.

The secondary requests are the Rosary and the scapular, and perhaps especially what each of these two devotion requests respectively: attentive meditation on the mysteries of the Rosary, and consecration to the Immaculate Heart of Mary.”

(Sister Lucy, in the book of John Haffert, The brother and I, chapter 27)

“The sins (of the world) are numerous, but [the most painful] is the neglect of the souls for which Our Lord had such a ardent hope for his service. Only a very limited number of souls [serve Him as he wants]. The worst thing is that I [sister Lucy] am among the lukewarm, even after all the efforts He made to draw me into the circle of the fervent. I make easily promises, but I fall short more easily. Dust accumulates around our actions like it does on our clothing, and we don’t know how it came.”

(Letter to Father Gonçalvès, April 24, 1940.)

“Our Lord bitterly and painfully laments the very limited number of souls in the state of grace, who are ready to renounce themselves according to what His Law requires. This is the penance that the Good Lord requires today: The sacrifice that each one must make on himself in order to lead a life of justice in the observation of His law.

He wants that we make this clearly known to the souls, for many think that the word “penance” means great mortifications. Since they feel neither the inner power, nor the generosity for that, they become discouraged and adopt a lukewarm and sinful life.

One Thursday, while I was in the chapel at midnight with the permission of my superiors, Our Lord told me:

The sacrifice of everybody to fulfil his own duty, and to observe my law: this is the penance that I want and that I require right now.

(Letter to the Bishop of Gurza, February 28, 1943.)

“It is so good to live totally dependent on the Will of God! It is this dependence that guides our each and every step. This is why peace and joy overflow our souls, even when we are making sacrifices, since our only inspiration is to please God by sacrificing ourselves for Him and for the souls that He wants to save. This sacrifice consists in the perfect accomplishment of our work each day and at every moment. You know, don’t you know, that he understands what it is we owe God, our neighbor, and ourselves. The true spirit of penance consists of the following: knowing how to sacrifice oneself so as not to sin; knowing how to sacrifice oneself rather than being imperfect; knowing how to sacrifice oneself in order to go further and further to the point of love’s generosity. This must be the ideal of each soul who aspires to arrive at the day on which he beholds God and exalts in His presence in Heaven.”

(Letter to a friend, November 17, 1954.)

This is what Our Lady wants : the penance of the duty of state, fulfilled as perfectly as possible. There are some souls who think about great and extraordinary mortifications, going so far as to macerate themselves. They know they are not able of doing this, and so they lose courage. When Our Lady requires penance, she speaks about the perfect fulfilment of our duty of state: this is holiness!

(L’appel du Cœur Douloureux et Immaculé de Marie, n°78.)

Bishop Carlo-Maria Vigano

Bishop Carlo-Maria Vigano

  A Bishop Who Tells the Truth on the Church of Vatican II


Msgr. Carlo Vigano, former apostolic nuncio to the USA from 2011 to 2016, has for a few weeks been publishing increasingly clearer texts showing his awareness of the errors of the Second Vatican Council and the reforms that followed.

He denounces the desire of Freemasonry to institute a “universal religion that is humanitarian and ecumenical”, as well as “the responsibility of the highest levels of the Church in supporting these anti-Christian ideologies”.

He also shows the failure of the Hermeneutic of Continuity.

What supporters of the current pope “affirm with impunity, scandalizing moderates, is what Catholics also believe, namely: that despite all the efforts of the Hermeneutic of Continuity which shipwrecked miserably at the first confrontation with the reality of the present crisis, it is undeniable that from Vatican II on wards a parallel church was built, superimposed over and diametrically opposed to the true Church of Christ. This parallel church progressively obscured the divine institution founded by Our Lord in order to replace it with a spurious entity, corresponding to the desired universal religion that was first theorized by Masonry.”

Look at his declarations on:

— Chiesa et Postconcilio

— Trinity Communications, 2020

Order of the Knights of Our Lady – Observance of the Holy Hearts of Jesus & Mary

Order of the Knights of Our Lady

  Observance of the Holy Hearts of Jesus & Mary

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The Church and Christendom

In order to promote Christendom, i.e. the social and political reign of Our Lord, Holy Mother Church established two important institutions. First of all, the royal or imperial anointing and coronation, a sacramental which gives a participation in the Kingship of Christ, and graces in order to fulfil the corresponding mission. However, faced with the social chaos after Charlemagne’s death, the Church reminded even barons and knights that they had, at their own level, the same duties as the kings. Consequently, She Christianised the military dubbing, modelling it after the coronation rite and giving it an official mission along with the corresponding graces. This is how Christendom reached its apex.

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However, in order to protect Christendom, the Church also founded another two institutions: the Crusades, with the temporary vow of the Cross, and Military Orders –Orders of Chivalry– of a permanent nature, with religious vows for religious knights and private vows for secular knights. So, how could the kingship of Christ be restored today? Probably using institutions established for that very purpose. By definition, they are the best way to reach the goals they were given: good for all times and everywhere.

The Knights of Our Lady

It is upon these institutions (the knight’s dubbing and orders of knighthood) that the Order of the Knights of Our Lady (Militia Sanctæ Mariæ) was founded in 1945 in France, where it was canonically erected in Chartres, as well as in Germany, Switzerland, Portugal, and Spain. The Order nevertheless suffered a break-up after Vatican II. Finally, some faithful members founded a traditional branch of the Order in 1970, whose first knights were all dubbed by Archbishop Marcel Lefebvre.

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Of course, one does not enter the Order as one would join an association. The postulant is received as a squire after a minimum formation of 6 months. After another 2 years, he may take temporary vows as a donate for a 2-year period, which is indefinitely renewable. Then, at the call of the Master in Council, he may be admitted to his final profession, and to the knightly dubbing.

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Introduction to the Order

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He then exchanges the donate’s grey mantle for a white one, and makes the three private vows: Conversion of life (living according to the Rule), Fidelity to the Order (obedience within the limits of the Rule and brotherly mutual help) and Defence of the Church (similar to the vow of Crusade, to defend the Church and Christendom, even at the peril of one’s life). The next day, after the whole night vigil-at-arms and Mass, he is girded with the sword as a knight.

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The Order today

The knights commit themselves to the recitation of the Little Office of the Blessed Virgin Mary and the entire Rosary every week, to set aside a certain time for daily mental prayer, to go on a yearly closed retreat, to pursue their doctrinal and spiritual formation, to train physically, to attend the monthly chapter meetings of their local commandery, and to participate in the combats of the Order for the reign of Christ the King.

The wives and daughters of members may also be admitted. There are also pages and cadets, who prepare for knighthood from a young age, and may remain in the Order all their lives, without having to change orientation or spirituality.

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Today, the Order has members in Europe, the Americas, Asia and Australasia. The knightly vocation certainly is the vocation par excellence for laymen. Archbishop Lefebvre solemnly called upon them during his priestly jubilee in 1979 saying: “We must make a Crusade […] in order to restore Christendom, as the Church desires it to be […]. with the same principles […]. You must act […]. You should get organised […].” The knights are also active in the fields of charitable action and help, the service to the sick during pilgrimages, doctrinal and physical formation, and the education of the youth. Their main thrust however is in the winning back of minds and hearts, as well as of the political and social institutions of society, to Christ the King.

Contact: militiasanctaemariae@orange.fr

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

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.)

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.”

The Question of a Heretical Pope

The Question of a Heretical Pope

  Editorial of Le Sel de la terre 109 – Summer 2019

THIS QUESTION is posed more and more in view of the scandals given by the present Pope. A recent example is provided by the “Document on Human Fraternity for World Peace and Common Coexistence“, signed in Abu Dhabi on February 4, 2019, by Pope Francis and the “Great Imam” of Al-Azhar, Ahmad Al-Tayyeb, in which we find the following sentence:

« The pluralism and the diversity of religions, colour, sex, race and language are willed by God in His wisdom, through which He created human beings 1 »

As much as we can attribute the diversity between men and women to the “wise divine Will“, we cannot ascribe it to the diversity of religions whose only cause is the sin of men.

In the editorial of Le Sel de la terre 102, we indicated two initiatives leading to the question of the heresy of the pope:

— On June 29, 2016, forty-five theologians presented a critical study of the exhortation Amoris lætitia to the Dean of the Sacred College, Cardinal Angelo Sodano, where nineteen propositions of the Roman document were censored 2.

— On August 11, 2017, a twenty-five-page letter entitled Correctio filialis de haeresibus propagatis (Filial correction concerning the spread of heresies), dated July 16 and signed by forty clerics and academics, was handed over to the Pope 3.

Other facts have been added to this dossier:

— On March 30 and 31, 2017, a symposium was held at Sceaux (a suburb of Paris) entitled “The Deposition of the Pope: Theological Sources – Canonical Models – Constitutional Issues 4“. About fifteen academics, including ten professors, two doctors and one associate, dealt with the subject 5.

— On March 21 Bishop Schneider published a conference on the “heretical Pope“, where he defends the opinion that in no case does a Pope lose his office because of heresy 6.

— Shortly thereafter, on April 21, about twenty Catholic theologians and academics published an Open Letter to Bishops of the Catholic Church [later designated as the Letter of the Twenty Theologians] asking the bishops to publicly warn Pope Francis of his heretical teachings. If he does not correct himself, they said, the announcement of his heresy by the bishops of the Church will then become a juridical fact, resulting in the pope automatically losing his office 7.

Thus, in view of the aggrevation of the crisis in the Church, a large number of Catholic figures realize that the problem comes from Rome. Although the theology of the present pope is not very different from that of his predecessors, the fact that he derives its moral consequences has shocked the conservative Catholics of the conciliar Church. Whence the accusations of heresy are multiplying.

Let us make two remarks about this:

1. These accusations are partly based on the teaching of the Council and the conciliar Popes. The authors of the latest Open Letter, for example, quote Vatican II and John Paul II in favor of their accusation of heresy against Pope Francis. Therefore, the perpetrators of these accusations have not yet grasped the origin of the evil that the Church suffers: even if they triumph in their enterprise – an unlikely hypothesis – we would be far from the return to a normal situation in the Church. This return cannot forgo condemning the errors of the Council.

2. Moreover, the accusers of the pope are divided on the consequences of their accusations. Does a pope accused and convinced of heresy lose his office?

— Yes, says the Letter of the Twenty Theologians.

— No, replies Bishop Schneider: “The theory – of the deposition of pope or the ipso facto loss of his office for heresy – is only a theological opinion [which is] in practice inapplicable. If applied in practice, it would create a situation similar to that of the Great Schism, which the Church has already disastrously experienced at the end of 14th and at the beginning of 15th century. Therefore we must bear with the situation by protecting ourselves as best we can; it is “the temporal cross of a heretical pope“.

We will simply remark here that the Letter of the Twenty Theologians is in accordance with the teaching of the great majority of theologians, while Bishop Schneider has difficulty in finding authorities on which to rely: the only theologian whom he quotes, Mgr. Zinelli, does not say that Pope can in any case lose his jurisdiction, but simply that if God allows such an evil, he will not lack the means of providing for the situation without jeopardizing the true doctrine of the full and supreme power of the Roman Pontiff 8. Clearly, the theologians cited by the Letter of the Twenty Theologians do not question this true doctrine.

This initiative of the 20 theologians has been criticized for being imprudent. We will readily admit that it is unlikely to lead to the deposition of the Pope. But it seems to us at least to have a twofold merit, on the one hand of recalling the traditional doctrine of the theologians on the question of a heretical pope, a little known doctrine, and, on the other hand, to indicate the immense danger to the Church of a Pope who spreads heresy: the current crisis in the Church has no other cause than the situation in Rome.

Once again, it is clear that the best solution is the one advocated by Msgr. Lefebvre in the last years of his life, when he understood that the seriousness of the situation in Rome obliged him :

to do episcopal consecrations without the consent of the Pope ;

and to wait for the Roman authorities to profess again the truly Catholic faith before placing himself and the Society under their immediate jurisdiction.




1https://w2.vatican.va/content/francesco/en/travels/2019/outside/documents/papa-francesco_20190204_documento-fratellanza-umana.html

2 See: fsspx.news/en/content/23941

3 A site has been specially created: www.correctiofilialis.org where this text can be found in various languages.

4 — Organized jointly by the University Paris 1 Panthéon-Sorbonne, the University of Auvergne, and the University Paris-Sud – Paris-Saclay as well as the laboratory Law & Religious Societies, the Michel de l’Hospital Center and the Institute of Juridical and Philosophical Sciences of the Sorbonne. The proceedings of this symposium should be published soon, which will enable us to report more precisely on them.

5— We are awaiting the publication of the Acts to report on it.

6 — Article published on March 21, 2019, by fr.news, available on Gloria.tv.

7www.lifesitenews.com/news/prominent-clergy-scholars-accuse-pope-francis-of-heresy-in-open-letter Among the authors of this Letter, we notice Professor Paolo Pasqualucci (several of whose texts Le Sel de la terre has published) and two Dominicans, Fathers Thomas Crean and Aidan Nichols. As of May 21, 70 new people had signed the Letter.

8 —MANSI52, col. 1109.

Continuing the Battle of Saint Pius X

Continuing the Battle of Saint Pius X

Sermon given at the Dominican Monastery of La Haye-aux-Bonshommes Avrillé (France)

My Dear Brethren,

Today, the Church makes us celebrate the feast of Saint Pius X.

Let us remember the exceptional destiny of a small child from the countryside, who became priest, pastor, canon at Treviso, Bishop at Mantua, Cardinal, Patriarch of Venice, then Pope; a Pope whose “pontificate shone like in the Golden Ages of Church according to the expression of Pope Pius XII 1.

Divine Providence placed a saint on the seat of Peter, at the dawn of a century that would see, on the occasion of two world wars, the installation of communism, and then globalism into this world; and where the Church, infiltrated by her enemies, would know the gravest crisis of her history.

It is thus valuable to recall the teachings of this saint, to guide us in the present times. It is not for nothing that Msgr. Lefebvre wanted to make him the celestial patron of his work of restoring the priesthood, and of the battle that we lead today for the Church.

By nature, no one sweeter, more amiable than he, no one more a friend of peace, no one more paternal. […] [But] in front of the unavoidable attacks against God and the Church, he knew how to rise up like a giant in all his majesty, […] making the powers of the earth tremble and retreat, reassuring the hesitant and galvanizing the timid 2.

Restoring all things in Christ

He set the tone in his first encyclical:

Who can fail to see that society is at the present time, more than in any past age, suffering from a terrible and deep-rooted malady which, developing every day and eating into its inmost being, is dragging it to destruction? You understand, Venerable Brethren, what this disease is – apostasy from God.

And as might be expected we find extinguished among the majority of men all respect for the Eternal God, and no regard paid in the manifestations of public and private life to the Supreme Will – nay, every effort and every artifice is used to destroy utterly the memory and the knowledge of God 3.

A century later, how relevant this is! He continues:

When all this is considered there is good reason to fear lest this great perversity may be as it were a foretaste, and perhaps the beginning of those evils which are reserved for the last days.

To combat the evil at its root, Saint Pius X sees only one solution: to restore all things in Christ. It will become his motto and essential agenda of his pontificate.

We proclaim that We have no other program in the Supreme Pontificate but that “of restoring all things in Christ” (Ephes. i., 10), so that “Christ may be all and in all” (Coloss. 3, 2). […]

We shall never, however much we exert ourselves, succeed in calling men back to the majesty and empire of God, except by means of Jesus Christ. “No one,” the Apostle admonishes us, “can lay other foundation than that which has been laid, which is Jesus Christ” (I. Cor 3, 2) 4.

This is why Pius X will vigorously condemn the separation of Church and State in France and will forcefully defend the liberty of the Church in face of the plundering French government 5.

Obviously, more than a century later, the evil is so deep and the entire world is so much in the grips of Freemasonry that any purely human means cannot reverse the course of things, it is necessary to be realist.

But let us not be discouraged! The pope continues:

The victory will ever be with God […] We believe and expect with unshakable faith. But this does not prevent us also, according to the measure given to each, from exerting ourselves to hasten the work of God – and not merely by praying assiduously […] but, more important still, by affirming both by word and deed and in the light of day, God’s supreme dominion over man and all things, so that His right to command and His authority may be fully realized and respected 6.

Battling Modernism

But what do we see today, after the latest Council?

The popes travel the world preaching the rights of man; since the Council, the Vatican has demanded that the last remaining Catholic States not mention in their constitutions that the Catholic religion is the State religion and to give the same rights to all the religions. In no speech is it understood that Our Lord is the only Savior of men and societies. Such a silence, if one thinks about it, is hardly believable.

Msgr. Lefebvre could write:

This is our opposition [to Rome today], and this is what cannot be understood. Our Lord came to reign. They say no, and we say yes with all the popes [before the Council] 7.

How did we get there?

Well! The good God rose up a saint at the beginning of the 20th century to enlighten and warn us in advance. This is the great encyclical of Pius X on the doctrines of the modernists: Pascendi Dominici Gregis, 8 September 1907.

Saint Pius X had the lucidity to see, and the courage to say, that the evil is not only in civil society, but that it is also in the Church, which is much worse:

The partisans of error are to be sought not only among the Church’s open enemies; they lie hid, a thing to be deeply deplored and feared, in her very bosom and heart, and are the more mischievous, the less conspicuously they appear. […] Though they express astonishment themselves, no one can justly be surprised that We number such men among the enemies of the Church 8.

And Saint Pius X analyzed the entire modernist system.

It is not possible to explain the details of the whole encyclical here 9.

What is necessary to understand is that modernism completely destroys the faith.

Faith, as you know, is a gift from God received at baptism, which makes us hold as true all that Our Lord has revealed to us, and which he teaches us through His Church, when she speaks infallibly. This is what we recite in the act of faith:

My God, I firmly believe all the truths that you have revealed and that you teach us by your Church, because you cannot be deceived nor deceive us.

What is it for the modernists? What is faith for them? Saint Pius X says that for the modernists :

Human reason is […] incapable of lifting itself up to God, and of recognising His existence, even by means of visible things. (§6)

Faith […] consists [only, for them] in a sentiment which originates from a need of the divine (§7)

The divine reality [existence of God], for the Modernists […] [is found] In the experience of the individual. (§14)

What is to prevent such experiences from being met within every religion? […] And with what right will Modernists deny the truth of an experience affirmed by a follower of Islam? With what right can they claim true experiences for Catholics alone? Indeed Modernists do not deny but actually admit, some confusedly, others in the most open manner, that all religions are true. (§14)

This is today’s ecumenism. And it is what Masonry seeks for extending its global government, precursor of the antichrist. One cannot find anything more opposed to the motto of St. Pius X: « To restore all things in Christ! »

Of course the Catholic life is not something purely intellectual. A certain “experience” of God is found in it. Catholic life is a life of friendship with Our Lord, through the virtue of charity, the action of the Holy Ghost, and His seven gifts. All this makes our faith a living faith.

But when religious experience is not guided by the faith, if it is entirely reduced to sentiment, to individual conscience, the door is open to all deviations and heresies:

[Modernism is] the synthesis of all heresies (§39).

[It leads to] the annihilation of all religion, – atheism (§39).

Modernism was clearly condemned by Saint Pius X. The pope even took strict measures to remove the modernists from positions of responsibility.

But they refused to submit, continued to work underground, and three years later the pope will find:

They have not ceased to attract followers, either, by forming a clandestine group; by these means, they inject in the very veins of the Christian Republic the virus of their doctrine, by editing books and publishing articles in anonymity or with pseudonyms 10.

And they held the power at the Second Vatican Council.

Continuing the fight of Saint Pius X

Well! It is necessary to continue the fight of Saint Pius X, which is simply the fight of twenty centuries of Church; it is the only combat that has the assurance of victory, as the holy pope reminds us.

Studying and disseminating Catholic doctrine

It is first necessary to save the faith, which is disappearing today.

Saint Pius X has constantly insisted on the necessity of disseminating Catholic doctrine, encouraging the study of St. Thomas Aquinas; adding to the Catechism of the Council of Trent a simplified catechism in the form of questions and answers, which is extremely deep and luminous, now called the Catechism of Saint Pius X.

He asked the bishops to found schools of religion for the youth in the cities, and he asked the priests to institute congregations of Christian doctrine in the parishes. He insisted that, in their sermons, priests should make the Council of Trent known 11.

Pius XII calls Saint Pius X “the pope of Catholic doctrine12.

In this spirit, it is necessary that the faithful today implement a program of readings for the year, fixing each week a time for religious reading, alone or as a family; or organize a doctrinal group to study doctrine with other faithful, under the guidance of a priest.

Living the Mass

Then we must focus our life on the Mass.

Regnavit a ligno, Deus : God reigns by the cross.

At Calvary, Our Lord has definitively conquered sin, the devil, and the world. Holy Mass, renewing the Sacrifice of Calvary, extends the victory and reign of Our Lord over our countries. Christendom was built around the altar of the Sacrifice.

Saint Pius X therefore wanted to establish his fight for Christ the King on the Holy Sacrifice of the Mass, the Holy Eucharist.

Pius XII calls Saint Pius X “the Pope of the Holy Eucharist in our time13:

— he restored the dignity of worship, “primary and indispensable source of the true Catholic spirit14;

— he reestablished frequent and daily communion in the Church, “much desired by Jesus Christ and by the Catholic Church15;

— he allowed little children to receive holy communion early, as soon as they can “distinguish the Eucharistic Bread from ordinary bread16.

The modernists destroyed the mass: it is the ecumenical mass of Paul VI. Divine Providence raised up Archbishop Lefebvre to give us Mass of all ages. Let us live the holy Mass, now that it has been returned to us. Let us read about the Mass; if we are living not far from a traditional chapel, let us try to go to Mass on weekdays, at least sometimes; let us prepare the evening before Sundays, by reading the texts of the Sunday Mass, and make a good thanksgiving after Holy Communion, at least spiritually if we cannot attend Mass (we will have the same spiritual fruit).

Making Our Lord reign amongst us

Finally, Saint Pius X exhorts us to work for the restoration of all things in Christ by word and deed, study the doctrine of Christ the King, make it known around us, and constitute strongholds of resistance where Our Lord may reign: our soul, our families, our traditional parish communities, and wherever we can influence.

**

As a conclusion, let make ours the prayer of the Church in the collect of the Mass for the feast of saint Pius X:

O God Who, for the defense of the Catholic faith and the restoration of all things in Christ, filled St. Pius, the Supreme Pontiff, with heavenly wisdom and apostolic fearlessness, mercifully grant that, by following his teachings and examples, we may receive Your eternal rewards. Amen.

1 — Pius XII, Allocution for the beatification of Saint Pius X , 3 June 1951 (AAS 43 pp. 471).

2 — Pius XII , Ibid. p. 472

  1. 3 — Saint Pius X, encyclical E Supremi Apostolatus, 4 October 1903, §3 and §4.

  1. 4— Saint Pius X, Ibid. §4 and §8.

  1. 5— One can refer to his encyclical Vehementer nos, 11 February 1906.

  1. 6— Saint Pius X, encyclical E Supremi Apostolatus, §7.

  1. 7— Mgr Lefebvre, L’Église infiltrée par le modernisme, Éditions Fideliter, 1993, p. 70.

  1. 8— Saint Pius X, Pascendi Dominici Gregis, 8 September 1907, §2 and §3.

  1. 9Le Sel de la terre 93 (été 2015) published a complete analysis of this encyclical by Msgr Richard Williamson (pp. 71-87). One can also read the Catechism on Modernism by Fr. Jean-Baptiste Lemius, O.M.I., published in 1907 with a letter of commendation by Cardinal Merry del Val. The French edition was happily reprinted by Éditions Delacroix in 2003.

10— Saint Pius X, Motu Proprio Sacrorum Antistitum, 1 September 1910 [English translation]

11 — Encyclical Acerbo Nimis, 15 april 1905, on the teaching of catholic doctrine.

12 — Pius XII, Allocution for the beatification of saint Pius X, ibid.

13 — Pius XII, Allocution for the beatification of saint Pius X, ibid.

14 — Saint Pius X, Motu Proprio Tra Le Sollecitudini on Sacred Music, 22 november 1903.

15 — Saint Pius X, Decree De Quotidiana SS. Eucharistiae sumptione, 20 december 1905.

16 — Saint Pius X, Decree Quam Singulari, 8 august 1910.