The Canonical Recognition in Question

The Canonical Recognition in Question

About the Conciliar Church

(Editorial of Le Sel de la terre 101)

ON THE SUBJECT OF THE CONCILIAR CHURCH, its existence, and its nature, several studies have been published in Le Sel de la terre1.

[Editor’s Note:  See also the  May, 2015 article on this website:  Is there a conciliar church? ]

In Le Sel de la terre 59, the Conciliar Church is described as the society of the baptised placed under the direction of the current Popes and bishops so as to promote Conciliar ecumenism, and who, consequently, accept the teachings of Vatican II, practice the new liturgy and go by the new Canon law2.

In Le Sel de la terre 97, the Conciliar Church was shown as a transition between the Catholic Church and the Counter-Church. The conclusion of this article gave, as an example of this transition, the Hellfest, Hell Feast, right at the heart of the French Vendée region, where over one hundred thousand youngsters have come these past few years during the summer in order to celebrate the devil. Between their Catholic grand parents celebrating God on feast days like Corpus Christi and these demonic grandchildren, only one Conciliar generation was enough to make the transition.

Let us also mention the “Little Vatican II Catechism” published in Le Sel de la terre 93 (Spring 2015), which shows how Conciliar teaching was influenced by masonic ideas; warnings about the Counter-Church (see Le Sel de la terre 92, Summer 2015, p. 134-138); and “News from Rome” published in Le Sel de la terre 89, 91 and 94, exposing the Conciliar Church efforts to establish a secular globalisation in concert with Freemasonry.

From these various studies, we can conclude that the Conciliar Church is being used as an instrument at the hands of Freemasonry in order to compel the Catholic faithful to work volens nolens [Editor’s Note: “willingly but at the same time involuntarily”] towards general globalisation, i.e. the building of the masonic “Temple”.

Archbishop Lefebvre had seen it and clearly explained it in his “spiritual testament“:

This “Conciliar Church” is imbued with the principles of 1789. These are Masonic principles with respect to religion and religions in general and with respect to civil society. It is an imposter inspired by Hell for the destruction of the Catholic religion, of its Magisterium, of its priesthood, and of the Sacrifice of Our Lord3.

And he rightly drew the following conclusion:

It is therefore a strict duty for any priest wishing to remain Catholic to separate himself from this Conciliar Church, so long as she will not return to the tradition of the Church Magisterium and of the Catholic Faith4.

May we accept a canonical recognition?

When Archbishop Lefebvre founded the Society of St. Pius X (in 1970), he obtained a canonical erection for the Society as a pious union from Bishop Charrière, of Fribourg. It remained canonically recognised by Rome for five years.

Eventually, on November 21st, 1974, following a canonical visit to Écône by two Roman envoys, Archbishop Lefebvre made a declaration expressing his refusal of “the Rome of neo-Modernist and neo-Protestant tendencies which were clearly evident in the Second Vatican Council and, after the Council, in all the reforms which issued from it.“

From that moment on, a clear demarcation line had been drawn between the two “Churches”. The « Rome of neo-Modernist and neo-Protestant tendencies » would soon be called Conciliar Rome by Msgr Benelli5, a name which was to last.

The canonical “suppression” of the Society of St. Pius X was carried out by Bishop Mgr Mamie on May 6th, 1975. Archbishop Lefebvre used to say this was ”irregular and unjust anyway“6.

This “suppression” was consequently considered as null and void by the Archbishop as well as by those who follow the rules of the Catholic Church, while it was regarded as valid by those in line with the Conciliar Church.

Nonetheless, we hear more and more about a “canonical recognition” of the Society of St. Pius X by the current Vatican authorities. May this kind of recognition be accepted?

Per se, lawfulness in the Catholic Church is a good thing, and it is even necessary. Archbishop Lefebvre asked for this validation in 1970, and obtained it.

Yet, today, if a canonical recognition were to be granted, it would be according to the new Code of canon law, just like in the case of the jurisdiction which was recently granted by the Pope to the Society of St Pius X.

This would be a good enough reason to refuse such a recognition7.

Moreover such a recognition, under the current circumstances, would have other drawbacks such as:

— We would become part of Conciliar pluralism, Tradition being recognized as well as the charismatics, the Focolari, the Opus Dei, etc. It is truth put on the same level as error, at least in the public opinion.

— It would allow in our chapels a number of faithful who clearly mean to remain Conciliar, Modernist and Liberal, with all the consequences, since weakening of faith leads to bad morals.

— It would necessarily mean reducing attacks against errors professed by the very Authorities we would have to report to. It is anyway easy to realise that the superiors of the Society of St. Pius X have already reduced their criticism against current errors (Martin Luther Year, Amoris Lætitia, etc.)

— Finally such a recognition would place us directly under superiors who are themselves under Masonic influence. Divine Providence allowed that Archbishop Lefebvre and those who have followed him remain exempt from this masonic influence: it would be a serious lack of prudence to deliberately submit oneself to it. Freemasonry started exactly three centuries ago (24th June 1717). After destroying Catholic States (through revolutions from the 18th to the 20e century), and enslaving the Church (the Alta Vendita plan implemented by the Vatican II Council), will it succeed in extending its influence over Archbishop Lefebvre’s work? This would look like its victory down here on earth.

As a conclusion, a canonical solution could only be considered with a doctrinally converted Rome, a Rome that would have proven this conversion by working for the reign of Our Lord Jesus-Christ and fighting against its enemies.


Pope Francis and the marriages in the Society of Saint-Pius X: Non possumus – We cannot enter into a canonical structure submitting ourselves to a modernist authority

Pope Francis and the marriages in the Society of Saint-Pius X:  Non possumus – We cannot enter into a canonical structure submitting ourselves to a modernist authority

Sermon of Father Philippe François (FSSPX) given on Easter Sunday 16th April 2017 at Le Trévoux (Britanny, France) where he exercises the functions of chaplain to the Little Sisters of Saint Francis

In the name of the Father and of the Son and of the Holy Ghost. Amen.

My reverend sisters, my dear brethren,

The grace of the feast of Easter is to fortify our faith.  And if our faith in Our Lord is fortified, by the same token our faith in His only and well-loved Bride, the Holy, Catholic and Roman Church is also fortified.  And that is very necessary in the testing times in which we live.

Two weeks ago, as you have learnt, Rome granted with certain conditions to the priests of the SSPX the jurisdiction to carry out marriages.  “Good news!” my cobbler said to me, “we are nearing the end of the tunnel.”

In reality, this jurisdiction was already given to us by the Church under the principles of the law which applies in times of crisis, in the state of necessity in which we find ourselves.  For almost fifty years, marriages which have been carried out in the priories of the SSPX and of Tradition have been valid.

But if one accepts the decision of Rome, one must accept the new code of canon law and the conciliar tribunals which apply this new code.

Now this new code destroys marriageIt changes the definition of marriage.  First of all this sacrament no longer has as its first end procreation and the catholic education of children, but it puts as its first end the good relationships between the husband and wife and their mutual support.  And this definition, you see, has led to tens of thousands of marriages being annulled during the last forty years, because, as the spouses no longer got on, the conciliar ecclesiastical judges said that there had been no marriage.  And these declarations of annulment of marriages, which had been concluded validly and then declared annulled, have accelerated again by the procedure which the Pope himself put in place eighteen months ago and which facilitates annulments even further.

This happened two weeks ago; and then almost two years ago it was the powers to hear confession which was accorded to the priests of the Fraternity, as if they did not already have these powers.  Now these powers to hear confession validly, the Church gives to your priests in a time of crisis, because canon law foresees supplied jurisdiction in the exceptional circumstances in which we live.  Archbishop Lefebvre often reminded us of one of the great principles of Saint Pius X’s code of canon law: ” the salvation of souls is the supreme law of the Church”

These two events and others show us that a process of canonical regularization is in train since the time of Benedict XVI and with Pope Francis in regard to the SSPX and also in regard to the whole family of Tradition since the time of Benedict XVI and with Pope Francis .

This process of canonical regularization at present underway can be compared to the process of setting fire to a log of green wood.  When one throws a log of green wood onto the fire, it is incapable of catching fire, for there is an obstacle: it is the sap.  So the flame begins to lick the log in order to heat it up and to drive out the sap.  Once the sap is driven off, the log takes fire.  It is the same in our case, there would be an obstacle to the canonical statute – the reciprocal mistrust between the conciliar world and us.  The Pope’s gestures of “ benevolence” have as their aim the removal of this obstacle.  These gestures do not formally imply canonical dependence on the Roman authorities.  Once the obstacle of mistrust is removed, not much will prevent the granting of the definitive statute, which is the statute of the personal prelature, which has been under discussion between the superiors of the SSPX and the Holy See for six years.  So there would be the granting of this personal prelature, this time with effective dependence on the Holy SeeNotably the bishop, superior of the personal prelature, will be nominated by the Pope and therefore will be able to be revoked by the Sovereign Pontiff.

So the question is posed: can we enter into such a canonical structure?

To answer this question, my dear brethren, we must ask ourselves if the situation in Rome has changed to such an extent that we could envisage a canonical solution, a thing which we regarded as impossible just a short while ago.  Alas!  We are forced to state that nothing essential has changed:

The actions of the Pope are more and more serious.  The accumulation of scandals during the four years of his pontificate makes us really think that with him modernism has become flesh.

The reaction of some conservative cardinals or prelates, although it is courageous and merits being praised, does not however call into question the principles of the crisis; on the contrary they cling to the Second Vatican Council which apparently was properly interpreted by Pope Benedict XVI .

— The attitude of the Holy See with regard to Tradition is not benevolent – far from it.  The experience of the Franciscans of the Immaculate reminds us of this as well as the treatment suffered by Cardinal Burke and the other cardinals who opposed, on the occasion of the synod, the post-synodal declaration on the family Amoris LaetitiaIn the end the demands of Rome with regard to us are basically still the same.  We must still, even if it is asked less insistently, accept the council with its religious liberty, its ecumenism and its collegiality.

So what precisely are the grounds for our previous refusal of an agreement with Rome?  More exactly can we accept an agreement with a neo-modernist Rome?  Such an acceptance would make us enter into conciliar pluralism.  It would silence our attacks against modern errors and would put our faith in immediate danger.

Consequently the canonical solution can only be envisaged with a Rome which has been doctrinally converted and which will have proved its conversion by working for the reign of Our Lord Jesus Christ and by fighting against the adversaries of this reign.

By putting ourselves in the hands of the Roman authorities we would put in peril our particular good no less than the common good of the Church.

* First of all our own good: for we are responsible for our soul and thus of our faith.  Now without the faith one cannot be saved ( Hebrews 11,6) and nobody can pass off this responsibility onto others.

* Next we would put in jeopardy the common good of the Church.  In fact we are not masters of the faith in the sense that we cannot modify it at our pleasure.  The faith is the good of the Church, because it is through the faith that she lives the life of her Divine Spouse.  The faith is a common good not only because it is common to all Catholics but also because the participation of everyone is necessary (although not in the same measure for everyone) in order to preserve it.  Confirmation makes of you, my dear brethren, soldiers of Christ.  Every Christian must be ready to run risks in order to defend the faith.  And the priestly character, joined to the mission of the Church, gives to priests the sacred duty of preaching the faith and of defending it publicly by combatting error.  We are members of the Church militant which is attacked on all sides by error.  To no longer publicly raise our voices against error is to become the accomplices of error.  And this is what we are living in Tradition, notably since 2011.  In 2011 the abominable scandal of Assisi was renewed and the superiors of the Society unfortunately, we deplore it, were silent.  In 2015 the unthinkable canonization of John-Paul II took place and the superiors of the Society were silent.

So it is impossible today to put ourselves, by a canonical solution, in the hands of the neo-modernist authorities because of their neo-modernism.  That is the true obstacle to our recognition by these authorities.

In doing this, take note my dear brethren, far from challenging the authority of the Pope, we are convinced that we render to him the most important service, which is that of truth.  By our prayers, we beg the Immaculate Heart of Mary to obtain for the Sovereign Pontiff the grace of doctrinal conversion, so that once again “he confirms his brothers in the faith” (Luke 22, 32).  For we are Catholics, so we are Roman, we are Roman Catholics attached indefectibly to the seat of Peter, to the infallible teaching of all the successors of Peter up to Vatican Council II.  We are of eternal Rome, which is the irreconcilable enemy of neo-protestant and neo-modernist Rome.  There can be no peace possible with conciliar Rome.

Also we pray every day for the superiors of the SSPX that they do not fall into the trap which is being tendered to our dear Society.  That they may rediscover the prudence, fearlessness and firmness of Mgr. Lefebvre in his fight for Christ the King!

So we cannot – non possumus - enter into a canonical structure submitting ourselves to a modernist authority.

We say this because it is our duty.  How so?

* It is our duty firstly with regard to Our Lord and HIs Holy Church. We do not have the right to run risks by making peace with those who betray them.

* Then it is our duty for ourselves, because we have our souls to save and we cannot save ourselves without the faith whole and entire.

* Finally it is our duty with regard to the faithful who have recourse to our ministry.  We do not have the right to lead them very gradually towards the poisoned pastures of Vatican II.

My reverend sisters, my dear brethren, in the present torment and confusion, we must remain faithful to authentic Catholic principles and stay rooted in them.  And so that it may be the light which enlightens us and guides our steps, we must draw the practical consequences and apply them rigorously in our every-day life and in our daily attitudes.  Coherence and non-contradiction are the logical consequences of full and entire adhesion to the Truth, which is Our Lord Jesus Christ.  As cardinal Pie said: charity which is the bond of perfection, must be dictated and regulated by the truth and it is in this spirit of charity which we must act.

So on this Easter Sunday, the present hour is the hour of the beautiful virtue of hope, for we see perhaps with more clarity, the insufficiency of human means.  But Our Lord rises from the tomb today, as yesterday, and with him His Church!

May the Blessed Virgin Mary, may Our Lady of Good Hope, who alone on Easter morning knew how to maintain hope, may the Blessed Virgin Mary maintain in our hearts the divine hope, the Holy Hope, that which pleases God, that which will not be disappointed for eternity!

In the name of the Father and of the Son and of the Holy Ghost. Amen.

(Sermon published in “Le Sel de la terre” n° 101)

Questionable priestly ordinations in the conciliar Church

Questionable priestly ordinations in the conciliar Church

— A letter of Archbishop Lefebvre:

[ Editor’s note:  In this transcription, we have left unchanged the spelling and style found in the handwritten letter of the Archbishop. ]

Ecône, 28 oct. 1988

Very dear Mr. Wilson,

thank you very much for your kind letter. I agree with your desire to reordain conditionnaly these priests, and I have done this reordination many times.

All sacraments from the modernists bishops or priests are doubtfull now.  The changes are increasing and their intentions are no more catholics.

We are in the time of great apostasy.

We need more and more bishops and priests very catholics.  It is necessary everywhere in the world.

Thank you for the newspaper article from the Father Alvaro Antonio Perez Jesuit!

We must pray and work hardly to extend the kingdom of Jesus-Christ.

I pray for you and your lovely family.

Devotly in Jesus and Mary.

Marcel Lefebvre

 

Handwritten Letter from Arch Lefebvre - necessary to conditionally ordain

Commentary

Archbishop Lefebvre relies on two principal arguments to assert that the new sacraments, especially ordinations, are henceforth questionable:

* the evolution of the rites;

* and the defect in intention.

The new rites of the sacraments promulgated by the conciliar Church, promulgated in the typical editions in Latin, are probably valid 1But that does not prevent numerous sacraments from being invalid in practice, for the two reasons quoted above.

Archbishop Lefebvre said that in his opinion a great number of new masses were invalid – while admitting the validity of the new rite in itself.

Bp Tissier de Mallerais, in his sermon from June 29, 2016 at Econe, spoke as follows concerning the rite of ordination for priests:

“Clearly, we cannot accept this faked new rite of ordination that leaves doubts concerning the validity of numerous ordinations done according to the new riteThus this new rite of ordination is not Catholic.  And so we will of course faithfully continue to transmit the real and valid priesthood by the traditional priestly rite of ordination.”

In an article that appeared in Le Sel de la terre 54 on the subject of the validity of the new rite of episcopal consecration, after showing that the rite in itself is probably valid, we added:

Due to the generalized disorder, both at the liturgical and dogmatic levels, we can have serious reasons to doubt the validity of certain episcopal ordinations.”

And we quoted the remarks of Archbishop Lefebvre on the subject of the episcopal consecration of Bp Daneels, auxiliary bishop of Brussels:

“Little booklets were published on the occasion of this consecration. For the public prayers, here is what was said and repeated by the crowd:

Be an apostle like Peter and Paul; be an apostle like the patron of this parish; be an apostle like Gandhi; be an apostle like Luther; be an apostle like (Martin) Luther King; be an apostle like Helder Camara; be an apostle like Romero.

Apostle like Luther, but what intention did the bishops have when they consecrated this bishop, Bp. Daneels2?”

“It is frightening…Was this bishop really consecrated?  We can doubt it anyway.  And if that is the intention of the consecrators, it is incomprehensible!  The situation is even more serious than we thought3.”

We could quote numerous examples of sacraments given in the conciliar Church that were certainly invalid:  confirmations given without using holy oils; baptisms where one person pours the water, while another pronounces the words, etc4.

This is why the position of Archbishop Lefebvre in the letter that we have quoted here, appears wise:  because of the particular importance of the sacrament of ordination, it is necessary to conditionally re-ordain the priests who come from the conciliar Church to the Traditional one.

(Taken from “Le Sel de la terre” 98)

Answer to Fr Simoulin SSPX: No practical agreement until there is a doctrinal agreement?

Answer to Fr Simoulin SSPX

“No practical agreement until there is a doctrinal agreement?”

Extracts from an article by Fr Michel Simoulin, SSPX

Published in le Seignadou (France), October 2016, with a few inserted comments inserted by Le Sel de la Terre, doctrinal review of the Dominicans of Avrillé

[Text by Fr Simoulin, in red:] I promised you some objections, and the responses we could make.

Here is the first objection, which is perhaps the only serious one, that of Archbishop Lefebvre’s statements, mainly made after 1988, to the effect that he wished to await the “conversion” of Rome before taking further steps towards reconciliation. This position is usually presented in this way: no practical agreement until there is a doctrinal agreement.

[Comments by Le Sel de la Terre, in black:]   This position was defended not only by Archbishop Lefebvre (firmly and on numerous occasions), but also by the four bishops of the SSPX after Archbishop Lefebvre’s death (1991) up to 2012.   In 2006, the General Chapter of the SSPX pointed it out again in a solemn way. (See the editorial from the fall 2015 issue of Le Sel de la terre: ‘Satan’s masterstroke’, which is also available as an article on this website.)

[Text by Fr Simoulin:] This is true and well-known, but the Archbishop himself recognized that this would take time, much time, and that it would be necessary to wait for Providence to signal the right moment.

Time, much time: well, then, why the rush?  Why not wait peacefully for Providence to signal the right moment?  Pope Francis with Amoris Laetitia, with his remarks on Luther ‘who was not mistaken’, etc, scandalized even conciliar ‘conservatives’.  Is it the right moment?

[Text by Fr S:] And in this he relied entirely upon the superiors of the Society.  He never stopped telling us:   “For me, it’s finished… you have your bishops, your superiors, your seminaries, your priories; I gave you everything I had received… it is now for you to continue without me!”

In 2012, three bishops of the SSPX solemnly warned Bp Fellay about the hazards of committing to a practical agreement. This warning led to the expulsion of one of them a few months later.

[Text by Fr S.] Moreover, and those who were the Archbishop’s first companions should not forget it, beyond his sometimes thunderous statements, even in the most tense moments with Rome, Archbishop Lefebvre always acted and reacted as a servant of the Church and of the Pope and as a son of Rome.  His heart was more Roman than many of ours, and even in his strongest interventions, those who knew him always sensed beneath them a genuine sadness: a sadness like that of Jesus Christ weeping over Jerusalem, but still filled with the desire to save the holy city, sadness for the state of the Church, sadness at having to act against the authorities of the Church, sadness at being neither heard nor understood.

The word “sadness” (italics added) is repeated five times: appeal to sentiment.   But here, it is reason and faith which should guide us.

[Text by Fr S:] He would never have taken the first step towards rupture with Rome, and it was always “conciliar Rome” which took the initiative in the measures of “separation,” which would only end up in separating him a little more from “conciliar Rome” and in pushing him to take refuge ever more in the heart of “Roman Rome!”

The consecrations of 1988 without Rome’s agreement – and even against the pope’s and cardinal Ratzinger’s express intentions –  were indeed an initiative of Archbishop Lefebvre, and resulted de facto in a separation from “conciliar Rome”.

[Text by Fr S:] Roman he was and Roman he remained to his last breath. Romanita is not an empty word, were almost the last words of his Spiritual Journey.

Many passages from the Spiritual Journey are very much opposed to an agreement with Rome before its return to Tradition.  A single example: “The establishment of that ‘conciliar church’ pervaded by the principles of 1789, by the masonic principles is a hell-fired imposture […].  It is therefore the strict duty of every priest and of every believer who wishes to remain Catholic to separate himself from that conciliar church until it finds its way back to the Tradition of the magisterium of the Church and of the Catholic faith.”

[Text by Fr S:] But let us review history briefly.  Firstly the SSPX–which was not founded to oppose the Council or Rome, but rather to give a structure in the Church for priests trained in the seminary of Fribourg-Econe–was recognized and established by and in the “conciliar Church.”

Father Simoulin reviews history his own way.  The expression “the conciliar Church” only came into existence in 1976.  Archbishop Lefebvre immediately said he did not want to be a part of it.  Up to that point, Catholics and conciliars had not been clearly distinguished, which explains why a bishop favorable towards conciliar ideas (Bishop Charrière, a personal friend of Archbishop Lefebvre) could approve a perfectly Catholic society like the SSPX – which surprised Archbishop Lefebvre himself.  But today, no bishop could be found with the courage to do that.

[Text by Fr S:] And there also was his proud response to the editorial of the Abbe de Nantes in which he was incited to break with Rome, in February of 1975.  It is in Archbishop Lefebvre’s letter to the Abbe de Nantes that he told him:  “Know that if a bishop breaks with Rome, it will not be I.  My “Declaration” says it clearly and strongly enough.”  This letter is dated March 19, 1975!

That letter dates from before the Roman condemnations.  Bishop Lefebvre did not want to initiate a rupture with Rome, as Abbé de Nantes1 asked of him, but Bishop Lefebvre did not submit to the dictates of this “neo-Protestant Rome” and, if he accepted the rupture, it was in order to remain faithful to “eternal Rome”.

[Text by Fr S:] The independent bishops of the “Catholic Church” are free to carry out this rupture, but let them not claim a so-called fidelity to the thought of Archbishop Lefebvre for this reason, and let them stop making us laugh sourly by talking of “the treason of the current authorities of the SSPX towards the thought and work of Archbishop Marcel Lefebvre”.

Father Simoulin does not name the person he is taking to task here; it is Bishop Faure, who founded a sacerdotal Society last August 22nd, to allow the seminarians in his care to join a structure, just as Archbishop Lefebvre had done in 1970.  It is not a rupture.  Just like the consecrations of 1988, it is a measure dictated by a state of emergency:  the training of seminarians according to the spirit of the Church, without compromising with the errors of modernist Rome.

To avoid making Father Simoulin laugh sourly, we will rather speak of “the recklessness” of the SSPX’s authorities who are jeopardizing Archbishop Lefebvre’s work in moving closer to modernist Rome.

[Text by Fr S:] What did our superiors accept of the things Archbishop Lefebvre refused: the New Mass?  The conciliar ideas?  Religious liberty?

The answer is simple, and Father Simoulin knows it, since he has just mentioned it:  the superiors of the SSPX have accepted the possibility of a practical agreement – of normalization – with Pope Francis’  Rome which has not obviously not returned to Tradition, and they are even working to obtain this recognition.  Bishop Fellay’s text reproduced above and Father Schmidberger’s in Le Sel de la Terre 96 make it clear.

[Text by Fr S:] Instead of criticizing and condemning Bishop Fellay, let these men make positive and constructive suggestions.  What do they suggest as a solution?  Nothing but denial and rupture

The solution offered is to stick to the line set out by Archbishop Lefebvre in 1988, which is what the SSPX did until  2012:  no agreement with Rome as long as it keeps spreading modernism.

[Text by Fr S:] And there are also these words of the Archbishop to the future bishops:   ”I beseech you to remain attached to the See of Peter, to the Roman Church, Mother and Mistress of all churches, in the Catholic faith of all time.”

In the same letter, Archbishop Lefebvre wrote: “I will bestow this grace upon you, confident that without too long a delay the See of Peter will be occupied by a successor of Peter who is perfectly Catholic, and into whose hands you will be able to put back the grace of your episcopacy so that he may confirm it.”  Could it be said that Pope Francis is “perfectly Catholic”?

[Text by Fr S:] And we can conclude with the words of the Archbishop himself, faithful to his first position until the end, from his address to the deacons on retreat in Montalenghe in June 1989, and therefore after the episcopal consecrations.  He gave them one last time the meaning of the declaration of 1974 [November 21]:   “I think that we need nonetheless, a link with Rome…”

The meaning of his words is suggested by the context:  Archbishop Lefebvre was sounding a warning against sedevacantism.  The “link with Rome” that he talks about consists simply in recognizing the current pope as validly elected.  It is not a question of asking for a canonical recognition.

In the conference that he gave shortly after the priestly retreat at Écône, Archbishop Lefebvre said:

“As to the situation of Tradition and Rome, it remains practically unchanged.  We can see it is more and more so.  The Vatican is committed to maintaining the Council above all, which is nothing but a transposition of the spirit of the Revolution in the Church.  This spirit they want to maintain at all cost, and all the concessions they can make, to the left, to the right, the appointments of seemingly traditional bishops, these are political and diplomatic means to be able to keep disseminating the spirit of the Council and the revolutionary spirit, certainly so.  Indeed it was the devil’s masterstroke to succeed in using the highest-ranking members of the Church to spread the Revolution’s ideasClearly, that has not changed.  [Archbishop Lefebvre then gives a few examples here, notably the appointment of Kasper, ‘a formal heretic’, as a bishop, with Cardinal Ratzinger’s blessing.]  As long as that spirit prevails in Rome, that spirit of ecumenism, liberalism, modernism, we cannot hope for anything.  So let us wait, pray, and work.  God will decide, He knows better than we do, (He) who creates all things, He is the almighty, He can change the situation in no time, let us trust in God.  But is impossible, absolutely impossible, today, to trust in the Roman authorities in any way.”

We believe that the situation is still the same and that Archbishop Lefebvre’s advice, (viz. “let us wait, pray, and work”) is still relevant.


Saint Thomas Aquinas in today’s combat for the faith

Saint Thomas Aquinas in today’s combat for the faith


A Sermon given in the Dominican Monastery of Avrillé (France)

“Thomas Aquinas was a light placed by Me over the Mystical Body of the Church in order to disperse the darkness of error.” 1

1. Saint Thomas, celestial patron of Catholic studies

On the feast of Saint Dominic, on August 4, 1880, and after having consulted the Sacred Congregation of Rites, Pope Leo III published the Brief, Cum hoc sit, designating St. Thomas the patron of universities, academies, Catholic colleges and schools. The feast was fixed on the 13th of November.2

The motives justifying the patronage of Saint Thomas for Catholic studies

This decision of the Pope, designating Saint Thomas patron of Catholic studies came immediately after his encyclical Aeterni Patris, dealing with the restoration of Catholic philosophy according to the principles of Saint Thomas Aquinas, written one year before, on August 4, 1879.  This patronage should have been its crowning point, and Leo XIII assigned three reasons for it.    Let us quote the Pope:

  1. The doctrine of Saint Thomas is so vast that it embraces, like an ocean, the entire wisdom of Antiquity.  Everything said in the past that was true, everything that was wisely discussed by the pagan philosophers and by the Fathers and Doctors of the Church as well as those superior individuals who existed before him; not only did he completely understand it, but he developed, completed and classified it with such an insight, with such methodical precision and with such a precise terminology, that he seems to have only left to his followers the ability to imitate him, while at the same time taking away their possibility of equaling him!”
  2. “There is yet a more important matter to consider: it is that his doctrine being formed and armed with principles containing a vast breadth of application corresponds to the necessities not only of one historical period but rather of all times and periods of history and is therefore very well suited to conquer the continually re-emerging errors.  Sustaining itself by its own strength, it remains invincible and causes a profound fear to its adversaries.  The perfect agreement between faith and reason [in the works of St. Thomas] must not be neglected, especially in regards to the judgment of Catholics.”
  3. “Finally, the Angelic Doctor, though great because of his doctrine, is no less great because of his virtue and holiness.  Consequently virtue is the best preparation for the work of the mind and the acquisition of knowledge; those who neglect virtue falsely imagine having acquired a solid and fruitful knowledge because ‘Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins’ (Wisdom 1:4).”

Furthermore, Pope Pius XI dedicated a very beautiful encyclical; Studiorum Ducem3, in order to demonstrate the link between ecclesiastical studies and holiness as exemplified by Saint Thomas.

Saint Thomas enjoyed a wisdom proportioned to his sanctity; furthermore he enjoyed a superior degree of sanctity which was especially true from the moment when the Angels bound his loins with the cincture of chastity.  The enlightenment of the intellect is, indeed, the special fruit of chastity while the result of impurity is to darken the mind.  Saint Thomas was so free from the fires of concupiscence that he was able to enjoy an understanding of divine things similar to that of the Angels who do not have a body.  That is why he is called the Angelic Doctor.

Saint Thomas is the fruit of the Dominican Order

At the same time, St. Thomas must not be separated from the religious order to which he belonged.  It was the soil of the Order of Preachers where he was allowed to show his true worth.  The necessary balance between the practice of the vows of religion, monastic observances, the choral singing of the divine office, and the contemplative study ordered to preaching for the salvation of souls: it is this entire wonderful ensemble that permitted him to develop his Angelic doctrine.  But, since a religious acts only out of obedience, Saint Thomas’ superiors must also be mentioned:

“Must we not acknowledge that they directed him as perfectly as possible in his scientific vocation?   For he was a superior intellect, a genius who during his period of development was not inhibited by his own brethren.   This is a

phenomenon rare enough throughout history even in Religious Orders to deserve to be mentioned and held up as an example.” 4

The Masters General under whose direction he lived his religious life5, and the great saint, Albert-the-Great (1206-1280) who directed him at Cologne are a few superiors of Saint Thomas who must be honored.

We can certainly claim that Saint Thomas is the most beautiful flower, the most beautiful fruit of the Order of Saint Dominic:  the Order whose mission in the Church is to spread the light of truth and combat error in order to save souls.

2. Saint Thomas Aquinas in today’s combat for the faith

Therefore, it is clear from all that has been said how important Saint Thomas is in the contemporary battle for the Faith.  Let us quote Archbishop Lefebvre:

“We do not have the right to contradict the spirit of the Church which has always relied on Saint Thomas throughout its history.  God, Himself, raised up this admirable Doctor and the Church and the Popes have confirmed it, always proclaiming the power of Saint Thomas in rejecting error and heresy.  Since our contemporary age is one replete with heresy, error and paganism, we do not have the right to neglect papal directives. […]  It is very unfortunate that in today’s Roman Universities every possible and imaginable theory is floated without any correction from the authorities.  This is unfortunately due to the infiltration of ecumenism into philosophy as well as the idea of the equality of every theory.  Thomism is considered like everything else – relative – it was a system that was good during a certain period of time but, now we need something else more suited to the needs of the time.  (Archbishop Lefebvre)”6

Study

Saint Thomas is the remedy for the malicious illness of our time – which is Modernism

None other than Saint Pius X, in his encyclical Pascendi, written on the 8th of September, 1907, declares that the primary remediation for Modernism is the study of the philosophy and theology of Saint Thomas:

“Concerning the question of studies, We wish and order that Scholastic philosophy form the basis for the Sacred Studies. […] And when we prescribe Scholastic philosophy, We want to make it clear the We especially mean the philosophy left us by the Angelic Doctor. This is of paramount importance.”

Saint Pius X will again clarify his thought in his Motu Proprio Doctoris Angelici of June 29, 1914, concerning the study of the doctrine of Saint Thomas Aquinas:

“It happened that since We said that the philosophy of Saint Thomas Aquinas especially had to be followed without indicating that it had to be exclusively followed, a number of teachers convinced themselves that they were obeying Our desire, or at the very least, that it was not contradictory if they were to adopt indiscriminately what other scholastics taught about philosophy, even though it was directly in opposition to the principles of Saint Thomas.   But in doing this they were greatly deceived.  When we gave Our seminarians Saint Thomas as the sole leader of Scholastic Philosophy, it goes without saying, that we were talking especially about his principles upon which, as on its foundation, this philosophy rests. […] It is certainly not difficult to understand that if the doctrine of some author or some saint was ever recommended by Us or by Our predecessors with particular enthusiasm, […] it is not difficult to understand that they were recommended in so far as they were in agreement with the principles of Thomas Aquinas or at least they did not oppose his principles in the very least.”

Again, it is Saint Pius X who gives the reason for this:

We wanted to state to all those dedicated to teaching philosophy and sacred theology to be alerted that if they alienated themselves from Thomas Aquinas, in the slightest degree, especially in matters of metaphysics they would experience a tragic loss.”
 

Furthermore, the Church had taken precise measures concerning this matter.  The 1917 Code of Canon Law obliges seminary professors, as well as their students, to “adhere both in philosophy and theology to the method, doctrine and principles of Saint Thomas.” (C. 1366 # 2).  The Dominican Constitution even required professors, the Master of novices and the brothers during their course of study to take an oath to maintain that doctrine.   The doctrine of Saint Thomas is the Church’s doctrine, and the Church is suspicious of anyone straying from it.

The shipwreck of the Conciliar Church

Alienated from the Tradition of the Church, the intellect has no point of reference; it just wanders around (or it loses its way).  This is precisely the spectacle given by the Conciliar Church.

The new Code of Canon Law issued in 1983, does not even explicitly mention Saint Thomas when it comes to philosophical studies in the seminaries!   It only says:

“The philosophical formation ought to always relate to Tradition while at the same time keeping aware of on going philosophical research” (C. 251).

One cannot be more vague.

Let us also quote the incredible declaration of Cardinal Ratzinger/Benedict XVI:

“I had difficulty in understanding Saint Thomas Aquinas whose crystalline logic appeared much too enclosed on itself, too impersonal and too stereotyped.”7

At any other time in history, he would not have been ordained a priest.  And in our times, he became the Pope!

One must read the text of Saint Thomas

Following the thought of Saint Pius X we readily see that he insists on reading the text of Saint Thomas itself:

“It is absolutely necessary to return to the ancient custom which, should have never been abandoned, that there be courses taught on the Summa Theologica itself, for the obvious reason that this highly reasoned book renders the Solemn Decrees of the teaching Church and its Acts that naturally follow more easily intelligible.  Because in the wake of the most blessed saintly Doctor, the Church has never held a Council in which he himself were not present with all the richness of his doctrine.  It daily becomes clearer and the experience of so many centuries has made it known, how true the affirmation of Our predecessor John XXII8is right on: [Thomas] enlightened the Church more clearly than all the Doctors, and, in his books, man profits more in one year than if he spent his entire life span studying all the others.”

In addition to the necessity of reading the text of St. Thomas itself, two cogent things should be retained:

  • The Second Vatican Council is the only council which did not rely on the doctrine of the Angelic Doctor; hence the disaster that flows from this omission.
  • Saint Pius X links the study of St. Thomas, in our times, to none other than the Acts of the Holy See.  This is something that was sadly lacking to the Thomists in our times.  Leaning on the principles of the Angelic Doctor, the Popes – up to Pius XII included – assiduously studied modern errors and condemned them.  These lessons were too often ignored and the lack of knowledge of the pontifical texts is an important cause for the lack of reaction against these errors in the Church:  hence their triumph on the occasion of Vatican II.

That is why Archbishop Lefebvre, in order “to transmit in its entire doctrinal purity, as well as in all his missionary charity, just as Our Lord transmitted it to His Apostles as also the Roman Church transmitted it up until the middle of the XXth century,”9 inserted in the first year course on spirituality for the seminarians, courses on the Acts of the Magisterium concerning modern errors which he himself gave in the beginning10.

Preaching

The study of the doctrine of St. Thomas, in itself, ought to be the principal inspiration for preaching for priests.  It is very important to nourish the souls with this doctrine in order to sustain their contemplation and love of God.

Saint Thomas himself, as a true son of Saint Dominic, had consecrated himself to the salvation of souls.  Furthermore, it is Thomas himself who developed the logo for the Order of Preachers: “Contemplari, et contemplate aliis tradere,”:  to contemplate and transmit to others that which you have contemplated.

It would be a grave error and detriment for the faithful to think that Saint Thomas is only reserved for priestsIt would also be wrong to think that, for the faithful, it is only necessary to give moral exhortations or, what is worse, considerations that appeal only to feelings.

Let us quote again the Archbishop:

Let us not think that Saint Thomas is too much for the faithful and that he is distant from their faith, for this is not true and damaging to the faithful.  The philosophy and theology of Saint Thomas are truth.  Therefore let us not say that the truth explained in all its simplicity, and clarity, in addition to its profound logic, cannot be understood by the faithful.  That would be condescension on our part.  This would amount to abandoning and despairing of communicating to the faithful – a profound tragedy.  It goes without saying that one must know how to express and expose these admirable principles.”11

Father Garrigou-Lagrange O.P. tells of having known a little lay sister, who was a contemplative, and who did not possess any human culture to speak of but who had been interiorly enlightened by interior trials:

“She had discovered among the saints two great friends: Saint Thomas Aquinas and Saint Albert the Great.  In spite of the fact that she lacked any philosophical or theological culture, she, nevertheless, loved to read how these saints prayed and furthermore, addressed them saying: “They are great Doctors of the Church and they enlighten the souls of those who entreat them for help.”  As a matter of fact, Father Garrigou-Lagrange continues to explain that it was St. Thomas who showed her where the obscure tunnel she was crossing would lead her!  And Saint Thomas enlightened many souls, as he had done to the little lay sister, if these poor souls appealed to him.”12

It was well known at Econe, that Msgr. Lefebvre came for a spiritual conference with a single volume of Saint Thomas, and he gave a commentary on an article of the Summa.  These formed the most pleasing lectures experienced by the Seminarians, and especially by the brothers!

It was not something rare, at the Monastery of Avrille, to be surprised to find our (now deceased) brother Marie-Joseph O.P. plunged into one of these same volumes.  He was particularly in love with the treatise on charity.

Conclusion

Let us ask of Our Lord what the Church makes us specially ask for in the Collect and the Postcommunion for the feast of Saint Thomas:

Da nobis et quae docuit, intellectu conspicere:

give us the grace to contemplate what he taught – that is, to nourish ourselves with his doctrine,

et quae egit imitatione complere; ut actus exterius piae operationis excrescent:

give us the grace to resemble him, in order that there may be an increase in our good works,

knowing that the first work of spiritual mercy consists in teaching souls the truth:

Docere ignorantes.


A Major Event in Tradition

A Major Event in Tradition

A text available on gloria.tv aptly analyses certain consequences of the granting of an ordinary jurisdiction to the Society of St. Pius X by Pope Francis for the duration of the “Holy Year”.   We quote here some extracts from it.

 

5)  The forms of the concession are atypical:  the jurisdiction is awarded to priests of the Society according to an unusual procedure, moreover it is very limited and temporary in nature.  The act of September 1st 2015 is nevertheless a “canonical normalization” in the sense of the decision of the Chapter of July 2012, which did not make any distinctions between partial, complete, unilateral, consensual, temporary or final normalization etc…    Furthermore, the six “preconditions” imposed by this Chapter no longer have any reason to exist now that the papal measure has been accepted by the Superior General.

 

6)  On analysis, this “mini-normalization” ( two sacraments for one year) appears to be a first experiment in co-existence between the Society and its “conciliar” environment, and a test of its docility towards the holders of legitimate power in the Church. […]

 

7)  Last autumn, the risks of this process could not have eluded the General Council of Menzingen, thus making even more imperative the meeting of the Chapter foreseen in the communiqué of July 14th 2012.   And yet the Superior General did not convene this extraordinary Chapter.   So the procedure for authorization instituted by the supreme authority of the Society with the aim of its protection was not applied: and the reason for this omission has not been given.

 

8)  Having accepted alone and without the authorization of the Chapter this preliminary act of the Pope, will Mgr. Fellay be able to oppose the complementary normalization measures already envisaged  (cf. his sermon at the French pilgrimage of Le Puy on April 10th, 2016) or a more complete canonical recognition?   Will he be able to refuse to ratify the “fundamental accord” on “the value of the Council”, as the pope requires for the erection of a personal prelature for the Society (cf. interview in the French newspaper La Croix of May 16th).   On considering the evolution of events, we are not able to affirm this.

 

9)   The desire to remedy a canonical situation deemed “irregular” has led the Society to defer endlessly decisive confrontation on doctrine.   Not having demanded Rome’s renunciation of conciliar errors before consenting to receive the ordinary jurisdiction granted by the act of September 1st, the Society has fallen into a trap:  it will not be able to invoke the state of necessity and take, if necessary, without the agreement of the authorities, the measures needed to safeguard the faith and the priesthood, put in danger by Vatican II and its reforms.

The Religion of Man

The Religion of Man

Since the Council there has been a new Church

By Bishop Antonio de Castro Mayer

Diocesan bulletin, April 1972

Because of the difficulty of the undertaking, or be it by a compromise with the spirit of the times, the fact is:

In the implementation of the plan outlined by Vatican II, in most of the Catholic world, the attempt to adapt has gone beyond simply a means of expression more in conformity with the mentality of the day.

It has even touched the essence of Revelation itself.  They do not preoccupy themselves with explaining revealed Truth in such a way as to enable man to understand it more easily; rather their goal, by using ambiguous and flowery language, is to put forward a new Church to man’s tastes formed according to the maxims of the modern world.

With that, they now spread, more or less everywhere, the idea that the Church must undergo a radical change in its morality, in its liturgy, and even in its doctrine.  In what has been written and done in Catholic milieu since the [Vatican II] Council, the thesis has been spread that the Traditional Church, such as it existed until Vatican II, is no longer adequate for the needs of modern times, so that it must be completely transformed.

A profound observation on what has taken place in Catholic circles leads to the conviction that, truly, since the Council there is a new Church that is essentially distinct from the one we knew prior to the Council, as the unique Church of Christ.  Indeed, human dignity is now exalted as an absolute and untouchable principle to whose rights truth and good must submit.

A similar idea launches the Religion of man.  It makes us forget Christian austerity and the beatitude of Heaven.

As for morality, the same principle causes us to forget about Christian asceticism, and it is full of an indulgence for pleasure, even sensual pleasure, because it is on earth that man must find his fulfillment.

As for family and married life, the Religion of man celebrates love and puts pleasure over duty, thus justifying contraception, weakening opposition to divorce, and favoring homosexuality and co-education, without a fear of the ensuing moral disorders, inherent in this attitude as the consequences of original sin.

In public life, the Religion of man does not understand hierarchy, and defends the egalitarianism proper to Marxist ideology (and which is contrary to both natural and revealed teaching) which assures the existence of a social order which nature itself demands.

In the field of religion, the same principle encourages, for the benefit of man, an ecumenism which reconciles all religions and wishes to establish a church that resembles a society of social assistance, and renders the sacred unintelligible, because it can only be understood in a society based on hierarchy.

Whence this excessive preoccupation with the promotion of clergy, whose celibacy is now considered to be absurd, along with the restraint of a priestly life which is intimately tied to the character of a consecrated person wholly devoted to the service of the altar.

In the liturgy, the priest is reduced to a simple representative of the people.  The changes are such and so numerous that the liturgy ceases to represent, suitably, in the eyes of the faithful, the image of the Spouse of the Lamb, one, holy and immaculate.

It is evident that the relaxation of morals as well as the liturgical breakdown cannot co-exist with the immutability of dogma.  In reality, these changes indicate already alterations in the concept of revealed truths.  A reading of the new theologians, understood spokesmen of the Council, demonstrates how, in fact, in certain Catholic milieu, the words used to state the mysteries of the Faith imply concepts completely different from those of traditional theology.

Should we participate in the Jubilee of Mercy?

Should we participate in the Jubilee of Mercy ?

 

A.   It would appear that we should participate in the extraordinary Jubilee of Mercy:

1.  When the gates of mercy are made wide open, we must take advantage to receive it in abundance.   A Holy Year is a great grace for all the members of the Church.

2.  The Council of Trent “teaches and demands that the use of indulgences, which are greatly beneficial to Christian people and are approved by the authority of this saintly council, be maintained” (DS 1835); the code of Canon Law states: “All will give great importance to the said indulgences” (can 911).  It would be paradoxical to decide, just because we do not want to have anything to do with the failed council that was Vatican II, to dismiss a truth that was proclaimed by the Council of Trent, and encouraged by all that is Church tradition.

3.  According to St. Alphonse de Liguori: “To become a saint, it suffices to gain as many indulgences as possible”.

4.  Nobody risks his salvation by participating in the Jubilee of Mercy, unless one questions the power of the keys which are legitimately held by Francis.

5.  “Even though the remission of sins were to be done in a questionable way, the interested party would nonetheless gain the full indulgence” (Saint Thomas Aquinas, Suppl. Q.25 to 2, ad 1).

6.  For a circumstance to impact the Jubilee and denature it, it would have to become either the object of, or the specific goal of the Jubilee.  However, the conditions required to obtain the said indulgence are the traditional ones: visit to a Jubilee church, confession, communion, recitation of the Credo, and prayers for the intentions of the Sovereign Pontiff (such as the Our Father, or the prayer of the Jubilee).

7.   The joy of the Jubilee is not that one of rejoicing in the Vatican II council, but rather in the grace bestowed by the head of the Church who draws it from the treasure of the infinite merits of Christ and of all the saints.  The grace bestowed so abundantly will always be a reason to rejoice for those who are well disposed to receive it.

8.   Archbishop Lefebvre and the Ecône Seminary went to the great pilgrimage organized by Rome during the Holy Year of 1975.  So did the Society of Saint Pius X in 2000.  Yet in 1975 the Vatican had noted that the holy year “coincided with the tenth anniversary of the closing of the second ecumenical Council of the Vatican”, and the decree of the holy year 2000 noted that on the occasion of the entry to the new millennium, “one should return with a renewed fidelity to the teachings the Vatican II council”.

B. Counter arguments

This Jubilee is organized by the conciliar Church; now Archbishop Lefebvre wrote in his spiritual “testament” (Spiritual Itinerary with Saint Thomas Aquinas in his Summa Theologica, 1990):

It is the strict duty of any priest wanting to remain catholic to separate himself from this conciliar Church, until the time it finds again the tradition of the Magisterium of the Church and of the Catholic Faith (…).”

C. Answer:

The morality of a human act is measured not only by its end, but also by the circumstances surrounding it (Summa Theologica-II q.18 a.3).  For example, carrying a pickax while going to one’s own field does not have the same moral sense as carrying the same pickax to a demonstration in front of Town Hall.

The Jubilee of the Year of Mercy is tainted by the following circumstances:

  • the date of the Jubilee has been chosen to celebrate the 50 years of the Council and
  • the “mercy” that Pope Francis advocates is a lax mercy which leads to sin.

Participation in the Jubilee cannot do away with these circumstances and therefore this participation is immoral.

Solutions to the above objections:  [Editor:  “Ad 1”, “Ad 2” are Latin shorthand for   “Response to point 1 above”, “Response to point 2 above”, etc.]

Ad 1.   Saint Hermenegilde refused to receive communion from the hands of an Arian bishop on Easter day, and for this reason he was put to death.  And yet there is nothing more sanctifying than Holy Communion, and Easter communion is obligatory under pain of mortal sin.  But in this case the circumstances made the act sinful: to receive the host from the hands of a heretic priest was a “communio in sacris” with a heretic.

Ad 2.   The objector is wrong in qualifying Vatican II as a “failed council”.  It is, on the contrary, a great success for the modernists who were able on this occasion to found their “Conciliar Church”.  To participate in this Jubilee would be to compromise with this pseudo-church as per the circumstances afore mentioned.  As for the indulgences, one can gain them in other ways than participating in the Jubilee: there are several ways to gain a plenary indulgence every day, for example by a half-hour of reading Holy Scripture or adoration of the Blessed Sacrament, the recitation of the Rosary, the stations of the cross, etc.

Ad 3.  The objector does not give a reference from among the works of the Saint, but from a secondary source, which itself does not give any reference.  The oldest trace that we have found of this citation is in a book written to criticize indulgences1.  We would therefore allow ourselves to ask for a precise source to verify the authenticity of this phrase as well as its context.  Whatever the case may be, to become a saint, faith is needed to a heroic degree, and therefore avoidance of all equivocations in matters of Faith.

Ad 4.  We do not question the power of the pope, but we note that he uses it badly.  It is for this same reason that we refuse the new Mass, the new code of canon law, etc.

Ad 5.  The objector omitted, without due notice, part of the quote from Saint Thomas:  “If however, the remittance of punishment is done in an unreasonable way, so that for a pittance men would be turned away from works of penance, he [the one that confers the indulgence] sins in acting in such a way; the person in question does however gain the indulgence in its entirety”.    From this, one perceives that the unreasonable aspect considered by Saint Thomas is a simple disproportion between the penance required, and the indulgence accorded.  Here the gain of the indulgence is tied to the joy of Vatican II and to a false conception of the “mercy” of pope Francis, therefore being not only unreasonable but also immoral.

Ad 6.  The objector plays on the word “denatures”.  It is true that the Jubilee remains a Jubilee, the circumstances that make it bad do not change its nature of Jubilee.  But those circumstances do enter into the object that is being morally considered for they affect its morality.  The communion offered to St. Hermenegilde remained an Easter communion, but the circumstances made it sinful.

Ad 7.  Even if he who participates in the Jubilee does not have the (subjective) intention to rejoice in Vatican II, he participates in a Jubilee that has been objectively designed to rejoice in this Council.  One must therefore abstain from participation, unless one wants to be subjectivist.

Ad 8.  The Jubilees of 1975 and 2000 were ordinary Jubilees, as those regularly held every 25 years to celebrate the anniversaries of the Incarnation.  They were not therefore tied per se to the anniversary of the Council, or to a false conception of mercy.  The allusions to the Council mentioned by the objector remained secondary and did not affect the morality of the act of participation for he who would simply celebrate the anniversary of the Incarnation.

In 1975 the participation of Archbishop Lefebvre in the pilgrimage organized by the “Credo” association took place at a time when he was manifesting his opposition to conciliar Rome2.  There was therefore no ambiguity in this act.

We can ask ourselves if it was prudent to redo a pilgrimage to Rome in 2000.   For it is on this occasion that some contacts were taken up again with the purpose of an agreement with modernistic Rome, which ended with the fall of Campos the following year.  The SSPX tried to pull back, but the talks for an agreement continued and in 2012 the accord almost happened.  The communiqués that followed the Roman meeting of September 23, 2014, the one of Menzingen (“cordial meeting”), and that of the Vatican (“proceed by successive stages” … “towards resolving the difficulties” … “in the perspective of a full reconciliation”) were the point of departure towards a certain number of steps or stages and the participation in this Jubilee would be very clearly part of this process.


Satan’s master stroke (Part 2 of 2)

Satan’s master stroke (Part 2 of 2)

(Editorial of Le Sel de la terre 94, Autumn 2015)

(Continued)

4. Should we return to the old principle :

“No practical agreement without doctrinal agreement” ?

Today, under Pope Francis, it is no longer possible to argue for a supposed improvement in the situation in Rome, but this does not stop certain people from raising objections to a return to the “old principle”.  Here are some objections which are voiced and the responses which can be made to them:

Objection 1

Between “no practical agreement without doctrinal agreement” and “practical agreement without doctrinal agreement”, there is a middle way which is in conformity with the thought of Archbishop Lefebvre.

1st Response: The Devil fishes in troubled waters.  In a matter of such importance (since the Faith is in danger), we must be clear.

2nd Response:  The thought of Archbishop Lefebvre evolved with events.  The more Conciliar Rome showed itself to be stubborn in its adherence to Modernism, the more he took his distance.  After the failure of the negotiations, he took up a very clear position, which is the one we have explained above (i.e. in the first part of this article).  Those who today want to make a practical agreement with Rome while claiming to be faithful to Archbishop Lefebvre are obliged to suppose that Archbishop Lefebvre would have changed his mind.  It is more correct to think that Archbishop Lefebvre would, on the contrary, be even more wary of today’s Rome, because of the fact that it is even more Modernist than in 1988.

Objection 2.

But if the Pope grants us something (like the label of “Catholic Association” in Argentina, or even ordinary jurisdiction to confess validly and licitly during the Holy Year), without asking us for anything in exchange, then we are not going to refuse!  It binds us to nothing.

Response: “Timeo Daneos et dona ferentes”1, replies Virgil.  We should instead have the wisdom and prudence to at least recall that we remain separated by a wall – i.e. the wall which separates Catholic doctrine from Modernism.  Otherwise we could end up thinking that these little gifts are the proof that collaboration is possible2.

During the Communist persecutions, Catholics who wanted to resist chose rather the policy of never accepting anything from the Communists (see “Le piège des pains au jambon” by Rose Hu, in Sel de la Terre 61, Summer 2007, p. 703).

Objection 3.

By refusing to follow the Society of Saint Pius X, you are dividing Tradition, whereas it needs to be united vis-à-vis Rome, in order to be stronger.

1st Response: Our strength lies above all in the truth which we defend.  By “muting” this truth (by accepting a “practical agreement” with those who do not profess it), we lose our strength, just as Sampson lost his by allowing his hair to be cut.

2nd Response: Bishop de Galarreta had foreseen that if we continued down this path of a practical agreement, “many superiors and priests will have a legitimate problem of conscience and will oppose it4”.

3rd Response: Who causes division: the one who changes policy – without saying so clearly – or the one who does not want to change and simply explains why he does not want to change?

Objection 4.

But nothing has been signed!  So, we can keep the current situation, while waiting for a better Pope with whom we will be able to make an agreement.

Response:  Signing will be the end of the process.  But once you accept in principle to place yourself under the direct authority of Modernists, you are committing yourself to a process of rapprochement.  This is a process which is already well underway: in effect, since 2011, at least, there has been no serious condemnation of the errors and faults of Modernist Rome by the superior authority of the Priestly Society of Saint Pius X.  Some underlings have been allowed to speak out, but even they less and less5.

Objection 5.

One cannot say, without further qualification, that principles – even practical ones – remain unchangeable.  As a result, you are exaggerating when you make of this principle an unchangeable rule6.

Response: It is true that prudence must take account of circumstances and that the application of the principles can vary.  Saint Thomas Aquinas (II-IIae, q. 49, a.2) shows that the practical syllogism of prudence contains a universal Major (a first proposition) and a particular Minor (a second proposition).

This Minor, which is the observation of a concrete fact, is changeable according to the circumstances.  But it is not a “principle” in the sense used here7.

The Major, however, is a principle, a general rule of action founded on human nature and therefore invariable:  it is in this sense that the word “principle” is used in the quotes of Cardinal Pie, Monseigneur Freppel, Fréderic Le Play, etc.:

Let us not hope to seize once more, by means of secret capitulations, that which Heaven itself refuses to give us.  The reign of expediency is over; the reign of principles is beginning (Cardinal Pie, First Pastoral Letter, 25 November 1849).

In a society which is everywhere collapsing, it seemed to me that the first thing to do was to straighten out ideas.  What is necessary is to concentrate on improving the fundamentals in light of the principles.  There is no other rule of reform than that of seeking what is true and confessing it, whatever may happen (Fréderic Le Play in 1865).

Let us know how to recognize that abandoning the principles is the real cause of our disasters (The Count de Chambord, 8 May 1871).

The greatest misfortune for any era or country is when truth is abandoned or diminished.  One can recover from anything else; one never recovers from sacrificing principles (Monseigneur Freppel, 19 January 1873).

It is clear that, for these distinguished minds, the principles of which they speak are not variable rules.

Conclusion: let us keep the “old principle”

Undoubtedly the principle “no canonical agreement before a doctrinal agreement” is not one of the very first principles of the Natural Law (like the Ten Commandments).  It is rather to be ranked amongst those common truths admitted by prudent people.

However, in the current circumstances, after more than 25 years’ experience of witnessing that those groups which have gone over to Conciliar Rome always end up abandoning the fight for the Faith, after observing that the situation in Rome, far from improving, is actually only worsening, it appears clearly that only the observation of this principle – left as a testament by Archbishop Lefebvre – will allow us to resist “Satan’s master stroke”.