Since especially after the 1988 Episcopal Consecrations, Archbishop Marcel Lefebvre held to the principle that he would not negotiate with Rome for a canonical regularization until she accepted the teachings of the pre-Vatican II Magisterium:
“I shall not accept being in the position where I was put during the dialogue. No more. I will place the discussion at the doctrinal level: ‘Do you agree with the great encyclicals of all the popes who preceded you? Do you agree with Quanta Cura of Pius IX, Immortale Dei and Libertas of Leo XIII, Pascendi Gregis of Pius X, Quas Primas of Pius XI, Humani Generis of Pius XII? Are you in full communion with these Popes and their teachings? Do you still accept the entire Anti-Modernist Oath? Are you in favor of the social reign of Our Lord Jesus Christ? If you do not accept the doctrine of your predecessors, it is useless to talk! As long as you do not accept the correction of the Council, in consideration of the doctrine of these Popes, your predecessors, no dialogue is possible. It is useless.’”1
After the Archbishop’s death in 1991, the Society of St. Pius X (SSPX) leadership continued to keep the same principle and fortified it during the 2006 SSPX General Chapter:
“…….the contacts made from time to time with the authorities in Rome have no other purpose than to help them embrace once again that Tradition which the Church cannot repudiate without losing her identity. The purpose is not just to benefit the Society, nor to arrive at some merely practical impossible agreement.”2
It was not until February 2, 2012 that this principle was publicly made known to have changed. During a sermon a St. Thomas Aquinas Seminary in Winona, Bishop Bernard Fellay said the following:
“We told them (i.e., Rome) very clearly, if you accept us as is, without change, without obliging us to accept these things (i.e., Vatican II, etc.), then we are ready.”3
So the SSPX leadership was willing to become canonically regularized as long as Rome did not expect the SSPX to change from its current position. However, this caused an uproar within the SSPX, including the other three SSPX Bishops:
“Your Excellency, Fathers, take care! You want to lead the Society to a point where it will no longer be able to turn back, to a profound division of no return and, if you end up to such an agreement, it will be with powerful destroying influences who will not keep it. If up until now the bishops of the Society have protected it, it is precisely because Mgr. Lefebvre refused a practical agreement. Since the situation has not changed substantially, since the condition prescribed by the Chapter of 2006 was by no means carried out (a doctrinal change in Rome which would permit a practical agreement), at least listen to your Founder. It was right 25 years ago. It is right still today. On his behalf, we entreat you: do not engage the Society in a purely practical agreement.”4
Bishop Fellay and the First and Second Assistants of the SSPX, Frs. Niklaus Pfluger and Alain-Marc Nely, responded to the three SSPX Bishops and questioned their acceptance of the pontificate of Pope Benedict XVI:
“Reading your letter one seriously wonders if you still believe that the visible Church with its seat in Rome is truly the Church of Our Lord Jesus Christ, a Church horribly disfigured for sure from head to foot, but a Church which nevertheless still has for its head Our Lord Jesus Christ. One has the impression that you are so scandalised that you no longer accept that that could still be true. It Benedict XVI still the legitimate pope for you?”5
This response brought about a debate within and without the SSPX as to how exactly the Conciliar Church (i.e., the new religion started at Vatican II) is related to the Catholic Church. Is the Conciliar Church really and truly distinct from the Catholic Church or can we only speak of it in an analogical sense? When Archbishop Lefebvre referenced the “Conciliar Church”, what did he really mean? The debate became so heated that there were some who used this disagreement to claim that those who resisted the new position of the SSPX leadership were really Sedevacantists. Others claimed that the “resistors” had a false understanding of ecclesiology and that this false understanding was the basis of their resistance.6 Whereas there can be legitimate debate about how we are to understand the crisis of Faith in Rome and how it has “infected” the Catholic Church, it is the purpose of this article to show that this debate need not take place. After all, there was hardly a peep on this matter amongst the SSPX clergy prior to the leadership’s change in position. Instead, we shall show that the principle of “no canonical agreement prior to a doctrinal resolution” (or more accurately, “a canonical recognition cannot be had if it is not based on the Catholic Faith” – we shall keep to the former wording as it is the one most often used) is itself a Catholic principle due to its intimate relationship with fundamental Catholic doctrine on the unity of the Church and therefore cannot be transgressed without offending the sensus catholicus.
We look to Pope Leo XIII’s Encyclical “Satis Cognitum” to know and understand what constitutes the unity of the Catholic Church:
“But He (i.e., Jesus Christ), indeed, Who made this one Church, also gave it unity, that is, He made it such that all who are to belong to it must be united by the closest bonds, so as to form one society, one kingdom, one body…..
“Wherefore, in His divine wisdom, He ordained in His Church Unity of Faith; a virtue which is the first of those bonds which unite man to God, and whence we receive the name of the faithful – ‘one Lord, one faith, one baptism’ (Eph. iv., 5). That is, as there is one Lord and one baptism, so should all Christians, without exception, have but one faith. And so the Apostle St. Paul not merely begs, but entreats and implores Christians to be all of the same mind, and to avoid difference of opinions: ‘I beseech you, brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, and that there be no schisms amongst you, and that you be perfect in the same mind and in the same judgment’ (I Cor. i., 10). Such passages certainly need no interpreter; they speak clearly enough for themselves. Besides, all who profess Christianity allow that there can be but one faith. It is of the greatest importance and indeed of absolute necessity, as to which many are deceived, that the nature and character of this unity should be recognized.”7
Pope Leo XIII continues:
“Besides Holy Writ it was absolutely necessary to insure this union of men’s minds – to effect and preserve unity of ideas – that there should be another principle. This the wisdom of God requires: for He could not have willed that the faith should be one if He did not provide means sufficient for the preservation of this unity; and this Holy Writ clearly sets forth as We shall presently point out. Assuredly the infinite power of God is not bound by anything, all things obey it as so many passive instruments. In regard to this external principle, therefore, we must inquire which one of all the means in His power Christ did actually adopt. For this purpose it is necessary to recall in thought the institution of Christianity.”8
This “external principle” that Pope Leo XIII goes on to speak about is the Magisterium of the Church and ultimately the Pope.
Note that Pope Leo XIII states that “Faith” is “a virtue which is the first of those which unites man to God”. This “Faith” is of the “greatest importance and indeed of absolute necessity”. In other words, we can say that “Faith” is an internal principle of unity. On the other hand, whereas Pope Leo XIII most definitely extolls the Magisterium of the Church as a principle of unity, it is only an external principle. This we can easily understand by the truth that Our Lord did not need to assign St. Peter and his successors to teach and govern the Church. He could have done this Himself until the end of the world or could have even established His angels or saints as His representatives on earth. However, Jesus Christ cannot forgo our belief in Him. As St. Paul teaches, “Without faith it is impossible to please God”.9 And it is to this “Faith” that the successors of St. Peter are duty bound to teach and preserve:
“For the Holy Spirit was not promised to the successors of Peter, that by His revelation they might make known new doctrine, but that by His assistance they might inviolably keep and faithfully expound the revelation or deposit of faith delivered through the ages.”10
Therefore, if a pope was to teach a doctrine different than that of Christ, he would fail in his duty. And any attempt to impose this teaching by censures or penalties would be an abuse of the authority for which it had been given him by Christ.
Now throughout the history of the Church, the Popes have generally been faithful to their office to teach and preserve the Faith. However, we live in an age where several popes since the Second Vatican Council have taught a new doctrine, thereby posing a problem of conscience for bishops, priests, and faithful alike. What do we do? Well, we had and still have a model to follow, and that is the mission and memory of Archbishop Marcel Lefebvre. Most definitely the Archbishop made mistakes on the way (e.g., signing the 1988 Protocol), but nobody would be flawless given this unprecedented Church crisis. Nonetheless, one of the most important and definitive principles that the Archbishop left us is that there can be “no canonical agreement prior to a doctrinal resolution”. As we’ve mentioned earlier, this principle is itself a Catholic one due to its intimate relationship with fundamental Catholic doctrine on the unity of the Church and therefore cannot be transgressed without offending the sensus catholicus. Let us continue.
“Canon law is the assemblage of rules or laws relating to faith, morals, and discipline, prescribed or propounded to Christians by ecclesiastical authority…..The definition shows that the object of canon law is ‘faith, morals, and discipline’; and nothing but these is its object.”11
An object is a thing towards which another thing is directed. On the contrary, a thing which is directed away from its object cannot be said to faithfully address it. The object of canon law must include “faith”, at least implicitly. This would mean that any piece of legislation by the Church authorities that contravenes this object or at least does not assume it, cannot be said to be faithful to it.
Let us now sum up the key points:
1) Faith is an internal principle of the unity of the Church.
2) The Pope is an external principle of the unity of the Church, whose office is directed towards the teaching and preservation of the Faith, the internal principle.
3) Canon law has Faith as one of its objects and must therefore faithfully address it or at least assume it.
Given these key points, then, if the SSPX makes an agreement with Rome without first resolving the doctrinal differences, we can conclude that:
1) The agreement would not represent a true and authentic Catholic unity. This would hold true even if the Pope did not require the SSPX to change one ounce of its doctrinal position. As a matter of fact, this would hold true even if the SSPX was not required to change its doctrinal position and the Pope commanded the SSPX to become regularized under the pretext that it concerns the unity of the Church. The reason is because the Pope is only an external principle of the unity of the Church and this external principle is directed towards preserving the Faith, the internal principle. Any position of the Pope showing indifference or opposition towards this internal principle makes his command, under the pretext that it is a matter of the unity of the Church, null and void because his command would not serve the purpose of achieving a true and authentic Catholic unity. It simply would not be true that the matter concerns the unity of the Church.
2) Since the unity in the Faith would not be one of the objects of the agreement, it could not therefore be called “canonical” in the sense that the Church has historically applied the term. The reality instead is that any agreement made between the SSPX and Rome not based on the unity in the Faith would be a mere contractual relationship analogous to that of a serf and his lord.
3) Those Traditional Catholics who oppose a canonical regularization of the SSPX are not heretical, schismatical, or disobedient. It is probably true that most of these Traditional Catholics do not consciously oppose it because of the reasons explained in this article; rather, they simply sense that the SSPX placing itself under the Church authorities would present a grave danger, by circumstance, to the Faith of its bishops, priests, and faithful. The history since the 1988 Episcopal Consecrations definitely favours the judgement of these people in this respect. Just look at what has happened to the several religious communities who have joined Rome – they have fallen in line with Vatican II. The Archbishop did not have the luxury to witness the fall of these religious communities, but he predicted it! Nevertheless, the key point is that their position can be defended from a theological standpoint and not one simply based on the present circumstances in which the Church finds herself.
- Interview of Archbishop Lefebvre Given to “Fideliter” Magazine, November-December 1988.
- Declaration of the 2006 SSPX General Chapter.
- February 2, 2012 Sermon of Bishop Bernard Fellay, Superior General of the SSPX, at St. Thomas Aquinas Seminary in Winona, Minnesota, U.S.A.
- April 7, 2012 Letter from Three Bishops to the SSPX General Council.
- April 14, 2012 Letter from the SSPX General Council to Three Bishops.
- Pope Leo XIII, Satis Cognitum (On the Unity of the Church), June 29, 1896, Paragraph 6, Unity in Faith.
- Ibid., Paragraph 7, The Kind of Unity of Faith Commanded by Christ.
- Hebrews 11:6.
- First Vatican Council, Chapter 4, On the Infallible Teaching of the Roman Pontiff.
- Addis, William and Arnold, Thomas, A Catholic Dictionary, 1887, The Catholic Publication Society Co., New York.
“To accept the Council is not a problem for us” (Bishop Fellay)
The following document is self-explanatory. The original in French follows.
Through the efforts of Fr. David Hewko and per his request, an English translation of the 2001 Interview of Bp. Fellay by La Liberte, previously unavailable, follows.
BISHOP FELLAY’S 2001 INTERVIEW
La Liberté, May 11th 2001
This interview was published in the Swiss Valaisan daily newspaper La Liberté on Friday May 11th, under the title Écône Wants Unity Without Concessions.
Small talk or real negotiations? Since the end of last year, the Vatican and the traditionalists of Écône have recommenced dialogue. The starting point of the outline for discussions: The pilgrimage of the Society of St. Pius X to Rome on the occasion of the Holy Year. Since then, several meetings have taken place; the last one would have taken place last week, as is rumoured from Écône. Of what do both parties discuss? If there is still dialogue, what is at stake? The Vatican is silent: Cardinal Darío Castrillón Hoyos, President of the Ecclesia Dei Commission (in charge of traditionalist movements) will only speak when he has results to present, as it has been made known to the newsroom. On Ecône’s side, people are more talkative. Successor of Archbishop Marcel Lefebvre at the head of the Society, Bishop Bernard Fellay, one of four bishops whose consecration provoked the “schism” in 1988, explains his position in an interview given to La Liberté, the St. Galler Tagblatt and Basler Zeitung.
1- La Liberté: Did you expect Rome to seize the occasion of your pilgrimage to renew the dialogue?
Bp. Bernard Fellay: – There were forerunning signs. A year ago, Msgr. Perl, Secretary of the Ecclesia Dei Commission declared that the moment had come to deal with the Society. We were surprised at the extent and the speed with which Rome changed to a position almost radically opposite.
2- Why this urgency on the part of Rome?
– The Pope is coming to the end of his pontificate. He who wanted to be the champion of unity tries to remove this stain on his pontificate. Why has there not been any reconciliation beforehand? I think that Rome needed to realize that we are not as narrow-minded as is said.
3- For whom is the discussion more complicated, for you or for Rome?
– For us, there is a problem of trust. As regards to us, Rome has behaved in a destructive manner for many years. This attitude is unacceptable and must disappear. Rome’s actual tendency is totally different. We certainly have a right to ask ourselves why.
We are awaiting tangible answers on that point.
4- And what are the Vatican’s sensitive points?
– It is difficult to answer while the elements are still on the table. I would say simply that Rome seeks an extremely practical solution without approaching the fundamental questions.
5- What do you concretely wish from these discussions?
– That Rome says that priests can always celebrate the Old Mass. And the other element is that the declaration of the sanctions be retracted (excommunication of bishops consecrated in 1988 by Archbishop Lefebvre; note from the editor).
6- What are the concessions that the Society is prepared to make for this reconciliation?
– We are ready to discuss, we even ask for discussion. We say to Rome: See for yourself, our movement is a valid response to the situation in which the Church finds itself. We ask that Rome consider carefully the reasons which are behind our attitude, which until now has never been done.
7- More concretely?
– We are ready to live with these people who have separated themselves more from us than we from them. This means recognition of the authority of the bishop, technically already effective. We feel Catholic, indeed. Our problem consists in knowing what is the reference.
8- Some within the Church put as a prerequisite condition a recognition of all of the Councils.
– To accept the Council is not a problem for us. There is, however, a criterion of discernment. And that criterion is that which has always been taught and believed: Tradition. From which there stems a need for clarification.
9- Are you already speaking of this concretely with Rome?
– No, and that is why the discussions are not getting anywhere. Rome tells us that it would take too long to discuss all the details of the differences, but if we do not discuss them, they will remain entire.
10- Do you consider this urgent?
– Not as much as for Rome.
11- But do you not fear that time will separate you from one another?
– On the contrary.
12- Does the Society of Saint Pius X speak unanimously?
– Fundamentally, yes, contrary to what some would like to have others believe.
13- Who decides to have contacts with Rome, who gauges the results?
– From the moment that Archbishop Marcel Lefebvre decided to consecrate bishops, it was clear that relations with Rome were the responsibility of the Superior of the Society. Consequently, mine.
14- Does Rome propose to the Society a personal prelature like that of Opus Dei?
– Let us say that things are going in that direction. The idea would be to give the bishops a real jurisdiction over the faithful.
15- And the Society of St. Pius X, to what status does it aspire?
– We need liberty of action. The faithful who wish to follow the Old Mass must be able to do so without harassment. The solution which is offered to the Fraternity of St. Peter (traditionalist movement which remained faithful to the Vatican; note from the editor) is unlivable: We let the local bishops decide everything, they who are, for the most part, radically opposed to Tradition. The reason which is evoked most often, which is false in my opinion, is that bi-ritualism would be unmanageable. But the bishops rightly perceive the liberty given to the Old Mass as a questioning of the post-conciliar reforms.
16- Questioning which you continue to wish for?
– That gives the impression that we reject all of Vatican II. However, we keep 95% of it. It is more to a spirit that we are opposed, to an attitude towards the change given as a postulate: Everything changes in the world, therefore the Church must change. There is here a subject for discussion because it is undeniable that the Church has lost a formidable influence in the last half-century. She still has an influence, but as an institution; the real influence, that of the bishops for example, is very weak. The Church is aware of this, but she acts as if she no longer has the solution. Her words are not clear. Look at the reaction at the moment of Dominus Jesus!
17- Yet was it not a “clear speech?
– No. There are in the text some clear things, and it is against those that the “progressivists” reacted. But the extremely strong formulations, to which we are no longer accustomed and which pleased me, are moderated in almost every sentence with additions from the Council.
18- Are those formulations a sign for you that Rome approaches progressively to your positions?
– I’m not sure of it, precisely because of the mixture. We really have the impression that Rome is obliged to tread cautiously in order to maintain the unity in the Church.
19- Putting yourself in the shoes of John Paul II, how would you handle the real diversity of the Church?
– I think that we must return to the principles; to the nature of the Church, her mission, her being. The solutions brought to a real problem are too human, although there is certainly a human aspect in the Church. Now, one is looking, at all costs, for unity, which is certainly a great good, but not an end. It is the Faith that causes the unity. If, for the sake of unity, one sets aside a portion of Revelation, of which the Church is the depository, we touch the unity. On the contrary, if we affirm strongly those truths, there will necessarily be divisions. They already exist. And that is why we ask Rome to think twice before reintegrating us.
20- What would reconciliation with Rome change for you?
– Rome would recognize this position as valid, at least fundamentally.
21- A valid one among others or “the” valid one?
– The position of Rome, diplomatically and politically speaking, will certainly be that of pluralism – even if she believes the opposite. We ourselves are very prudent: For us, in the Church, there are some valid options and others that are not.
22- Do you suffer from divisions within the Church?
– When in one’s family things go wrong, it hurts. I do not suffer directly from the excommunication. But the state of the Church touches me. That, yes.
23- Some faithful of Ecône have recently made people talk: Anti-abortion posters, publicity page against the Gay Pride in Sion. What do you think about their action?
– I notice that they are not the only ones who are against the behavior of the Gay Pride parade in Sion. The bishop himself clearly stated what he thought. As to the manner, it is totally normal that those who are against something may let others know, and that freedom of expression be not unilateral.
24- But on the manner?
– I did not see anything very offensive on that page.
25- Not even “Aunts in Sion, diabolical temptation?”
– “Diabolical,” the bishop says it. When trying to promote an idea, one tries to find something that draws the attention, even if it is shocking. From that aspect, I think that it was well done (laughter). I think that there is a lot of hypocrisy behind the reactions to this publicity. To hold a Gay Pride in Sion, that is provocation, and it is totally normal that one react. It is unjust that one always justifies those who destroy Christian values.
26- In Fribourg, a Catholic city, there was no similar reaction to the Gay Pride of 1999.
– When one is half dead, one no longer reacts.
–Translated by the Quebec City Resistance
The Interview in French:
La Liberté, 11 mai 2001
Cette interview a été publiée dans le quotidien suisse valaisan La Liberté, le vendredi 11 mai, sous le titre « Ecône veut l’unité sans rien céder ».
Discussions de couloir ou véritables négociations? Depuis la fin de l’année dernière, le Vatican et les traditionalistes d’Ecône se reparlent. Point de départ de cette ébauche de rapprochement: le pèlerinage de la Fraternité Saint-Pie X à Rome à l’occasion de l’Année sainte. Depuis, plusieurs rencontres ont eu lieu; la dernière daterait de la semaine dernière, glisse-t-on du côté d’Ecône. De quoi les parties parlent-elles? Quels sont les enjeux de ce dialogue, si dialogue il y a toujours? Le Vatican se tait: le cardinal Dario Castrillon Hoyos, président de la commission Ecclesia Dei (en charge des mouvements traditionalistes) ne s’exprimera que quand il aura des résultats à présenter, fait-on savoir à la salle de presse. Du côté d’Ecône, on se montre plus bavard. Successeur de Mgr Marcel Lefebvre à la tête de la Fraternité, Mgr Bernard Fellay, un des quatre évêques dont la consécration provoqua le ‘schisme’ de 1988, s’explique dans un entretien accordé à «La Liberté», au «St. Galler Tagblatt» et à la «Basler Zeitung».
1- La Liberté: Vous attendiez-vous à ce que Rome saisisse l’occasion de votre pèlerinage pour renouer le dialogue?
Bernard Fellay: – Il y avait des signes avant-coureurs. Il y a une année, Mgr Perl, secrétaire de la commission Ecclesia Dei avait déclaré que le moment était venu de s’occuper de la Fraternité. Notre surprise est venue de l’ampleur et de la rapidité avec lesquelles Rome a dépassé une position presque radicalement contraire.
2- Pourquoi cette urgence du côté de Rome?
– Le pape arrive à la fin de son pontificat. Lui qui s’est voulu le champion de l’unité essaie de supprimer cette tache sur son pontificat. Pourquoi n’y a-t-il pas eu de rapprochement avant? Je pense que Rome avait besoin de constater que nous ne sommes pas aussi carrés que ce qui se dit.
3- Pour qui la discussion est-elle la plus compliquée, pour vous ou pour Rome?
– Pour nous, il y a un problème de confiance. Rome s’est conduite de manière destructrice pendant des années à notre égard. Cette attitude est inadmissible et doit disparaître. Le mouvement actuel de Rome envers nous est totalement différent. On est certainement en droit de se demander pourquoi. Sur ce point, nous attendons des réponses tangibles.
4- Et quels sont les points sensibles du côté du Vatican?
– Difficile de répondre alors que ces éléments sont encore sur la table. Je dirais simplement que Rome cherche une solution extrêmement pratique sans aborder les questions de fond.
5- Qu’attendez-vous concrètement de ces discussions?
– Que Rome dise que les prêtres peuvent toujours célébrer l’ancienne messe. L’autre élément, c’est le retrait de la déclaration des sanctions (excommunication des évêques consacrés en 1988 par Mgr Lefebvre, ndlr.)
6- Quelles sont les concessions que la Fraternité est prête à faire pour permettre ce rapprochement?
– Nous sommes prêts à discuter, nous demandons même la discussion. Nous disons à Rome: voyez vous-mêmes, notre mouvement est une réponse valable à la situation dans laquelle se trouve l’Église. On demande que Rome veuille bien considérer les raisons qui sont derrière notre attitude, ce qui jusqu’à aujourd’hui ne s’est jamais fait.
7- Plus concrètement?
– Nous sommes prêts à vivre avec ce monde qui s’est davantage séparé de nous que nous de lui. Cela veut dire reconnaissance de l’autorité de l’évêque, déjà effective en principe. Nous nous sentons catholiques, en effet. Notre problème est de savoir quelle est la référence.
8- Certains au sein de l’Église posent comme condition préalable la reconnaissance de tous les conciles.
– Accepter le concile ne nous fait pas problème. Il y a un critère de discernement quand même. Et ce critère, c’est ce qui a toujours été enseigné et cru: la Tradition. D’où un besoin de clarifications.
9- Vous en parlez déjà concrètement avec Rome?
– Non, et c’est pourquoi les discussions sont au point mort. Rome nous dit que cela prendrait trop de temps de discuter dans le détail des divergences, mais si nous n’en discutons pas, elles resteront entières.
10- Y a-t-il pour vous urgence?
– Pas autant que pour Rome.
11- Mais ne craignez-vous pas que le temps ne vous éloigne l’un de l’autre?
– Au contraire.
12- La Fraternité Saint-Pie X parle-t-elle d’une seule voix?
– Fondamentalement, oui, contrairement à ce que certains voudraient faire croire.
13- Qui décide d’avoir des contacts avec Rome, qui en jauge les résultats?
– Dès le moment où Mgr Lefebvre a décidé la consécration des évêques, il était clair que les relations avec Rome étaient du ressort du supérieur de la Fraternité. Donc du mien.
14- Rome propose-t-elle à la Fraternité une prélature personnelle du style de celle de l’Opus Dei?
– Disons que cela va dans cette direction. L’idée serait d’accorder aux évêques une véritable juridiction sur les fidèles.
15- Et la Fraternité Saint-Pie X, à quel statut aspire-t-elle?
– Il nous faut une liberté d’action. Il faut que les fidèles qui désirent suivre l’ancienne messe puissent le faire sans brimade. La solution qui a été accordée à la Fraternité Saint-Pierre (mouvement traditionaliste resté fidèle au Vatican, n.d.l.r.) est invivable: on laisse les évêques locaux tout décider, eux qui sont pour la plupart radicalement opposés à la tradition. La raison qui est invoquée le plus souvent, fausse à mon avis, est que le biritualisme serait ingérable. Mais des évêques perçoivent très justement dans la liberté accordée à l’ancienne messe une remise en question des réformes post-conciliaires.
16- Remise en question que vous continuez de souhaiter?
– Cela donne l’impression que nous rejetons tout de Vatican II. Or, nous en gardons 95%. C’est plus à un esprit que nous nous opposons, à une attitude devant le changement porté comme postulat: tout change dans le monde, donc l’Église doit changer. Il y a là un sujet de discussion, car il est indéniable que l’Église a perdu ce dernier demi-siècle une influence formidable. Elle a encore une influence, mais en tant qu’institution; l’influence réelle, celle des évêques par exemple, est très faible. L’Église en prend conscience, mais elle fait comme si elle navait plus la solution. Sa parole n’est plus claire. Regardez la réaction au moment de Dominus Jesus!
17- C’était une «parole claire», pourtant, non?
– Non. Il y a dans le texte des choses claires, et c’est contre elles que les «progressistes» ont réagi. Mais les formulations extrêmement fortes, auxquelles on n’était plus habitué et qui m’ont fait plaisir, sont modérées presque à chaque phrase par des apports du concile.
18- Ces formulations sont-elles pour vous un signe que Rome se rapproche progressivement de vos positions?
– Je n’en suis pas sûr, précisément à cause du mélange. On a vraiment l’impression que Rome, pour maintenir l’unité dans l’Eglise, est obligée de ménager la chèvre et le chou.
19- En vous mettant dans la peau de Jean-Paul II, comment géreriez-vous la diversité, bien réelle, de l’Eglise?
– Je pense qu’il faut revenir aux principes. A la nature de l’Eglise, sa mission, son être. Les solutions apportées à un problème réel sont trop humaines, même s’il y a certainement un côté humain dans l’Eglise. On cherche actuellement à tout prix l’unité, qui est certes un grand bien, mais pas une fin. C’est la foi qui cause l’unité. Si pour le bien de l’unité on met de côté une partie de la Révélation dont l’Eglise est dépositaire, on touche l’unité. Au contraire, si on affirme fortement ces vérités, forcément il va y avoir des divisions. Elles existent déjà. C’est d’ailleurs pourquoi nous demandons à Rome de réfléchir à deux fois avant de nous reprendre.
20- Que changerait pour vous une réconciliation avec Rome?
– Rome reconnaîtrait cette position au moins fondamentalement comme valable.
21- Une valable parmi d’autres ou «la» valable?
– La position de Rome, diplomatiquement et politiquement parlant, sera certainement celle du pluralisme – même si elle pensait le contraire. Nous sommes nous-mêmes très prudents: pour nous, dans l’Eglise, il y a d’autres options valables et d’autres qui ne le sont pas.
22- Souffrez-vous des divisions à l’intérieur de l’Eglise?
– Quand dans sa famille ça va mal, ça fait mal. Je ne souffre pas directement de l’excommunication. Mais l’état de l’Eglise me touche, ça oui.
23- Des fidèles d’Ecône ont récemment fait parler: affiches anti-avortement, page publicitaire contre la Gay Pride à Sion. Que pensez-vous de leur action?
– Je remarque qu’ils ne sont pas les seuls à ne pas être d’accord avec la tenue de la Gay Pride à Sion. L’évêque lui-même a dit clairement ce qu’il en pensait. Quant à la manière, il est tout à fait normal que ceux qui sont contre puissent le faire savoir, et que la liberté d’expression ne soit pas unilatérale.
24- Mais sur la manière?
– Je n’ai pas vu grand-chose d’offensant sur cette page.
25- Même pas «Tantes à Sion, tentation diabolique»?
– «Diabolique», c’est l’évêque qui le dit. Quand on essaie de faire passer une pensée, on essaie de trouver quelque chose qui accroche, même si ça choque. De ce côté-là, je pense que c’était réussi (rires). Je trouve qu’il y a beaucoup d’hypocrisie derrière les réactions à cette publicité. Faire une Gay Pride à Sion, ça, c’est de la provocation, et c’est tout à fait normal qu’on réagisse. Ce n’est pas juste que l’on donne toujours raison à ceux qui démolissent les valeurs chrétiennes.
26- A Fribourg, ville catholique, il n’y a pas eu de réaction semblable à la Gay Pride de 1999.
– Quand on est à moitié mort, on ne réagit plus.
The French is also available here:
They are not even embarrassed about it!
Posted by Br. Joseph
It does not appear that you go along with the on-going demonization of us and our work, and the Devil being what he is, it must be time to strengthen my contacts with you, neither to lecture you, nor to condemn you. Rather, I am writing because I have a very high regard for you and because we both agree on one fact: Bishop Fellay is a modernist.
Next question: What to do?
Resist in place or ride into the unknown, with the cowboys?
Don’t worry, my friend: I do not have the highest opinion of the Resistance. We are only a remnant, a scattered bunch, suspended particles. (I think particularly of dear Fr. Pinaud!)
Our Charter is that to the Corinthians, (I Corin. 1:28), “And contemptibilia elegit Deus and ea quae non sunt, ut ea quae sunt destrueret.” [And the base things of the world, and the things that are contemptible, hath God chosen, and things that are not, that he might bring to nought things that are.] How can one get tired of St Paul? Everything is there.
If I idealize the Resistance, as Gentiloup said a little maliciously, I idealize it through its lowliness, but recognize with me that the SSPX-MC (Marian Corps) sounds good. We’ll see if it lasts, but for now it holds:
– Bishop Williamson, Fathers Abraham, Bufe, Kramer, Pinaud, Rioult, Salenave, Koller, de Merode, de St. Marie, Fuchs, Trauner, Sauer, Riedl, Ribas, Abrahamowicz, Fathers Avril, Raffali, Bruno OSB, Pierre-Marie op and ten other Dominicans. (Europe 30)
– Fathers Pfeiffer, Hewko, Iglesias, Voigt, Ringrose, Ortiz, Bishop Perez and three other priests in Los Angeles, Bishop Fulham, Fathers O’Connor, Da Damio, Maurel, Trinchard, Dardis, Girouard, Gruner, Dominic Mary of the Pilar op. (North America 19)
– Fathers Faure, Cardozo, Trincado, Altamira, Ruiz, Vargas, Makarios (Brazil), Fathers Thomas Aquinas OSB, Jaire ofbv, Joaquim ofbv, Raphael OSB. (South America 11)
– Fathers Nariai, Suelo, Chazal, Valan, Pancras, Hartley, Father Elijah OFM Conv. (Austrasia 7)
– Fathers Picot and N’Dong in Africa (2)
Other priests are ready to join us, and I prefer to be discreet; and we have two hermits who do not want to be bothered.
I would like to count Fathers Grosso, Ceriani, Meramo, Turco, Maessen, Weinzel … God keep them, may He love and protect them, but I think they are sedevacantists, some bitter, fiercely anti-williamsoniste for others.
With the arrival of Avrillé, the number of religious who are not priests increases to 60 or 70, and if the visa problems of our four Brazilians are resolved, we’ll have about twenty seminarians in our micro seminaries.
On the faithful side, about 110 groups, ranging from 700 faithful with Fr. Perez to one and a half faithful in Delhi, India…
But I repeat, even if it’s something small, it’s not nothing. Humanity is in danger. Even if we would dispossess Menzingen, we would have to start over.
Meanwhile, the key is that we understand that the priest is a public man. For him, to talk privately is to keep silent. But at the risk of annoying you further, I recognize that the problem is essentially elsewhere for you because you share the notion that the priest is another Christ, come into the world to bear witness to the truth, and dying on the cross so as to confirm this same truth before Caiaphas.
Your problem is a practical one.
– First observation: no one near you moves. Everyone is paralyzed, starting with your leader, Fr. de Cacqueray, who is beginning to add water to the wine of his doctrine (e.g., endorsing the 27 June 2013 declaration).
– Second observation: If you move, it is likely that your ministry, your whole apostolate and what you have built so patiently, will all fall, and like Fr. Pinaud, you will be sent as far away as possible to be sentenced later.
– Third observation: The souls entrusted to you will be entrusted to another, perhaps less competent, perhaps downright liberal. You have only furthered the Revolution by giving it an additional platform. You have de facto abandoned the field to the enemy under heroic pretexts.
– Fourth observation: The enemy waits only so they can purge all those who resist the new position of the Official Society; while the priests of the internal resistance are beginning to organize themselves, strengthen their ties, or even get tactical results, like the removal of Fr. Berthe and his replacement by Fr. Portail in Flavigny.
– Last and most important observation : We cannot abandon the Society overnight. We must give this immense work the chance to recover. Honor to those of 2012, but what concerns us inside is that the battle is far from over. The Society has been through very serious crises before and has always emerged stronger. Instead of rushing forward, let us first see if the evil is incurable. Even if God decides to make us start all over from scratch, it would take time to prepare the faithful.
I hope these observations do justice to your thoughts, to the thoughts of all those who agree with us but remain paralyzed regarding the duty to speak out publicly. (How ironic that the site of the internal resistance is called “A Bishop has STOOD UP!” [Un Evêque s’est LEVÉ!]).
The other point that complicates matters further is that errors which spread in the Society appear tiny compared to those that hit the Church forty years ago. We are not asking you to celebrate the New Mass . . . and if that grabs you, or if you have not heard Fr. Pfluger, you can persist in being against Vatican II; that allows you to let off steam, to reassure yourself, and this is the internal line, permitted, to the Society.
If I imagine myself in your place, surrounded by paralyzed colleagues and friends—would I jump into the unknown? I do not know.
What I do know absolutely is that this whole mountain of reasons collapses before the Faith. When the Catholic faith is attacked, there is no other remedy than to confess it, and if we priests remain silent publicly, the Good Lord is capable of sending girls like St. Catherine of Alexandria to replace us.
That may be why the internet user who got angry on “Un Evêque s’est couché” [A bishop has lain down”] treats us like wimps. I think that the Good Lord seeks to shame us, a little like the Vendeans at the Battle of Torfou.
I do not mean to imply that God is unable to do the rest if we do our job of confessing the Faith. The support we have received since 2012 confirms exactly what I am saying. Did God cease to be good because we are losers?
No, we are immersed in these consolations: the faithful approach us; one, two, or three colleagues join us every month; the month of January added a total of 25 additional priests. Even Menzingen is trying to send us colleagues as they seek to purify themselves. Here in Asia, Fr. Couture has been remarkable.
I would like us to reflect a little more on the nature of:
– 1. THE CHURCH
– 2. AUTHORITY
– 3. THE COMMON GOOD
– 1. We are in the process of making a false idea of the Church, as if the Church were first of all a set of diverse and varied works, even though, above all, the Church is the Faith. The works serve only that; so as to confess and transmit the Faith. You tell me, if you lash out at works, you lash out at the means of transmitting the Faith. To which I reply that if we are silenced while the Faith is attacked so as to defend the means (not being quiet about the Faith) of speaking on the Faith, we enter into contradiction. All this is like those priests who told me it was absolutely necessary to get organized, but so as to do nothing specific, or those who say that we should support the bishops who are silent.
How many times in the history of the Church have we seen the need to abandon these colossal resources, these huge institutions, bishoprics, monasteries, schools, etc. so as to preserve the Faith, admittedly, but sometimes also to preserve less than the Faith, namely, ecclesiastical or monastic discipline (St. Bernard, St. Norbert, St. John of Capistrano, et al).
If to preserve a lesser thing than the Faith, one sometimes has to trample certain establishments under foot, what stronger reason do you need to know to detach yourself from precious things (and God knows how much, especially in our time, the Society’s works are precious) so as to confess the Faith.
The DQA (Declaration of 15 April 2012) proves the modernism of the authorities, and they let liberalism enter everywhere and rot everything, thanks to the institutional steamroller and thanks to the fear of losing those instruments that have served us so far.
This is what has happened in the 1970s, and our founder warned us of the trap into which we risk falling now. He also lamented all those religious trapped in Dom Gerard’s monasteries, as well as their own house at Uzés, and the supervising monastery, le Barroux.
On the contrary, we strengthen the Faith and give new blood to the Church when we are able, in due course, to trample on the institutional structures, so that the Church can be anchored a little deeper in the Faith of Peter.
God will assist us to begin again; we will start another cycle—I hope longer than 20 years. Bishop Williamson’s views may be slightly pessimistic.
No, the Church is not a business, a company. It transcends all organizations, even if they are as large as Cluny III!
– 2. In addition, over the years we have moved towards a twisted notion of authority, as shown in a recent sermon by Fr. Pfluger in Brisbane, or in a recent letter from Fr. le Roux to his benefactors.
For them it is de facto impossible for Society authorities to impede the truth. Popes can make mistakes (Benedict XVI a little less than the others!), but Menzingen cannot make a mistake, or lose face. The unity of Tradition is at stake. To make Menzingen face its doctrinal errors, to put the DQA (Declaration of 15 April 2012) under its nose while asking it to condemn the text, this is rebellion.
I find it quite symptomatic that Bishop Fellay declared at Lille on 7 May 2013 that one could not ask Roman authorities to condemn the Council and the New Mass, because one cannot ask authorities to lose face.
Me, I say quite the reverse, that when an authority recognizes his mistakes, he will recover the face he lost in previously persisting in making mistakes.
All authority is authority because of its proximity to Wisdom or Truth. We put someone in power, and especially God puts someone in power, by virtue of a real or perceived wisdom. A leader indicates a way forward in virtue of his having a better understanding as compared to others. His authority continues to increase, much like that of a great general, as and when his subordinates realize he knows what he’s doing.
Instead, they have presented us with a blind notion of authority—as much among the leaders as among the faithful, who are told to stop trying to learn about the conduct of their authorities and the doctrinal reasons that cause them to make such a decision or other.
One of the best episodes of the Battle of Gettysburg was when General Lee, rather than turn back and run away like Napoleon at Waterloo, went straight to his soldiers to tell them that everything was his fault. The soldiers forgave him, Lee made no further tactical error, and his men fought like lions until the end of the war.
If all the passages which relate to St. Peter in the Gospel are placed end to end, it is clear that the St. Peter that Jesus chose is not the sort of gentleman who would never lose face (even after Pentecost: Quo Vadis, letter to the Galatians, etc.). At that level, St. Peter is reassuring. He decides, he leads the Church with a strong hand; he is decisive, but at times he deserves to be reprimanded because he is blameworthy.
The disaster of Vatican II would not have been such if at that time we had had a less modern and willful notion of authority. Freemasonry uses this concept everywhere.
For us who listened to it in his COSPECs and for you who listened to it directly, Archbishop Lefebvre formed us on this subject. How did we come to this impasse now? When did it concern us?
– 3. One reason is that Menzingen claims to be the Common Good personified. Any criticism of Menzingen is a plot against the Common Good of the Society which must always coalesce around its Superior General to strengthen its unity.
The unity and the good of the Society is no longer the message or integrity of the channel of Grace. Moreover, what is called the “Common Good” is no longer a good or a perfection of the rational nature, but the tranquility of the functioning of an organization.
I’m sorry, but the Common Good is a rational social perfection, and for there to be perfection, there must be truth and the true good, not lies, untruths, embezzlement (Wallieziennes or Wuillioudesques) and repeated breaches of one’s solemn word.
What is the true ‘Common Good’ which replaces this common good manifesting as a doctrinal unity that no longer exists (not even on paper! See the little declarations of 14 July 2012 and 27 June 2013)?
That must certainly be the continuation of what we have done from the beginning, the rebuilding of the edifice outside the influence of the official Church, which is now much worse than forty years ago.
Like the serpent, the official Church swallows its prey. Its prey, it accepts it “as we are,” a little like Islam which includes Christian enclaves, but we know from so many decades and centuries, these enclaves will be massacred or destroyed.
This reasoning is false, says Mr. du Cray, a Menzingen spokesman. Bishop Fellay and Fr. Pfluger confirm it. In other times, Fr. Pivert’s book would have flopped because of its banality. The new official line that ‘we’ are on the road to ruin is stubbornly maintained. They stand by wanting us to bite: and those who oppose are themselves bitten, while those who are personally against have been put in the closet.
Without realizing it, you have become Blanquette [a little sheep], facing the wolf, because Mr. Seguin [the owner or shepherd] has removed the fence around the pasture.
Previously, we never ruled out that evil could be introduced into our circles. The Society is a stronghold, but not the entire fortification. Vauban [a military engineer] foresaw advanced bastions, and one could even say that the mission of these advanced bastions is to eventually fall, but after a long time.
Before 2012, the Society had held for more than 40 years. We can say bravo. We must now regroup along the next line and inspect our fortified castles. So, the Society is not the last bastion; to the contrary, it is a fortification with several bastions which will form again, if necessary—and this is what we are doing.
We are reforming and we are regrouping. We call ourselves the SSPX (without the name, or with the expression SSPX Marian Corps).
The lead bastion is almost demolished and untenable; the more they linger, the more they expose themselves to the blows of the enemy who have succeeded in undermining it and bringing his cannons closer. Lingering can only result in a waste of valuable soldiers. Vauban traded masonry (walls) against the blood of his soldiers. Do the same, keep the doctrinal integrity of the troops.
Note that faced with the Dragon, the Woman of the Apocalypse flees. You can hold the bastion just as the good priests begin evacuating; I offer as proof the spectacular number of defections in January—to the point that we should reach one hundred priests shortly.
As for your work, it is souls. Your field is the soul of him who trusts your priesthood, not much else. Physical work is extra; giving it up at a suitable time is worth more than a thousand sermons on detachment, even if we have not yet shed our blood.
I often ask myself the question: why do we have so few martyrs in Tradition, while many Christians are being slaughtered elsewhere? If God offers us a chance to renew our fervor, even if the occasion is miserable, profit from it.
As for occupying a place so as to avoid having a liberal replace you, it should be noted that the replacement operation has been underway in numerous positions for years. In Anglo-Saxon countries, a whole generation has gotten the push, Black, Violette, Scott, Novak … nicely, but cleared out anyway. They did not stick with the program, times are changing inexorably aboard the Titanic.
The research we are making on the legal and economic structure of the Society shows that the legal entity holding the assets of the Society is entirely in liberal hands (Bishop Fellay, Fathers Pfluger, Wuilloud, Weber, Baudot, Mr. Max Krah, et al—have all the signatures in hand, I even recognize them: these are effective bureaucrats).
You tell me, “Bishop Galarreta has still signed.” To which I reply that Father Pfluger has clearly indicated that he quickly withdrew his signature from the letter of the three bishops in 2012. I do not feel guilty not having any hope for him!
Fr. de Cacaqueray’s argument [“Resist inside with me… we will put a stop to Menzingen if we are united”] holds fewer and fewer people, because neither he nor Bishop Tissier have succeeded in reversing anything in the general policy, nor to publicly oppose any of the errors they have repeatedly condemned in private. They have had all the time they needed, and all the occasions for illustrations. Bishop Tissier did not say anything special in his confirmation tours. I always have hope for him, but we can not wait indefinitely.
As to Bishop Tissier de Mallerais’ argument, [“Shut up, let the captains act”], again, what a disappointment. Since 14 July 2012, there is a total public silence, but I recognize two things:
–On one hand, Fr. de Cacqueray energetically attacks the novus ordo, hoping to show that nothing has changed, or so that the faithful will see that his speech is decisive compared to that of Fr. Pfluger, even compared to Bishop Fellay—without the need to publicly decide, and all the while aligning himself with a growing number of Menzingen positions. There is a gradual change, including on the DQA, observable in the Mantes-la-Jolie conference.
–On the other hand, like Fr. de Jorna at the Chapter, or Bishop Tissier several times, these dear leaders have overcome their fear of saying what they think in private. In my case, Bishop Tissier beat a retreat, but it is certain that he regretted having signed the dubious declaration of June 2013.
Can we expect great things from these techniques? Can we be proud of proceeding this way?
I think those who burn out gradually lose the sense of the confession of the Faith, because:
-1. They get noticed anyway; and the Flavigny conference is perfectly eloquent on that. Despite their efforts to work with Menzingen, Father Pfluger did not hesitate to attack: Bishop Tissier, Suresnes, an even Bishop de Galarreta! No, there is no point in hiding. If you are silent publicly, La Montagne [a newspaper], the Jacobins, the Committee for Public Safety [ed: all these are political groups from the French Revolution] will leave you alone for some time, because they have other problems to deal with for the moment, but Fr. Pfluger is very clear: if we will not be relieved of your persons by a purifying grace, certainly, your ideas will then go into the closet.
-2. They are forced to cooperate, to tax their brothers expelled as rebels when they know very well that if nothing had happened in recent years, and if the orientation of the Society had not changed, these brothers would be at work alongside them. And then, 75 “rebel” priests! That starts to make a certain proportion in the world of Tradition. Many of these “rebels” have been patient for years, and have expressed their worries discreetly, but it should be noted that discretion has only made things worse by feeding the arrogance of the liberal clan which continued its internal cleansing operation year after year. No, the enemy was not stopped by the captains.
-3. Collaboration of silence is never rewarded by the Revolution that requires you to agree with it. It is not when they are strapped to the sliding board of the guillotine that the “leaders” will be able to do anything. They will have lost what remains of their freedom of movement. Fr. Ward began to screen telephone calls to Bishop Tissier, in residence, mysteriously, at the Chicago priory. Fr. Pfluger condemns the positions taken by the Bishop (Tissier), even if he keeps quiet publicly; and now that the Dominicans have joined us, what means remains to the Bishop (Tissier) to publicly express himself in France1? We understand why Bishop Williamson did well to hold on to his “Eleison Comments.” Many good Superiors, and so many good seminary teachers have been thrown out the last few years that I can not see anything going on but an ideological purge. Some of these colleagues are discouraged, confused. They do not have the energy to do much for the neo-SSPX, or the energy to join the exterior resistance: and that works out well for the Revolution.
Better to die with head held high, especially since the Revolution, instead of making us suffer in silence, instead suffers the exposure it deserves from those who resist it to its face. It is true that the Revolution kills its own children, how much more merciless will it be towards those it does not recognize?
So it is important for us to regroup, and as Fr. Pfeiffer said, the best way to regroup is to decide individually to fight. For the moment, we are a bit like scattered paratroopers, but we can already see a global web developing. We are almost eight in Austrasia.
The earthquake in January in France also shows that the regrouping is being done outside a formal structure. How can it be otherwise when Bishop Fellay threatened the members of the interior resistance with expulsion in his last Cor Unum?
However, our movement’s progress is such that in places the urgent need for priests for the Resistance faithful is not as acute as it was six months ago—in France at least. Insofar as you have decided to end the pretense and unite yourself with other colleagues (as did those of 14 January) and you think that a greater number of priests, faithful and even physical works can be saved, I can only respect your caution—provided that you have the firm intention to declare open war on this ever-present liberal party that is in place.
In retrospect, Fr. Pinaud’s strategy has borne much fruit. It showed how much Menzingen mocks the law [canon and civil]. I think some colleagues may repeat the exercise, but it takes just a few, and they must know the terrain, because Menzingen is not ready to hold another “Pinaud trial.”
For others, it is best not to lose too much time. The 75 priests who have been pushed out have significantly changed the balance of power within the Society, in favor of the reconciliation orientation. One could also say that Menzingen has not finished with its purges, and even Fr. Simoulin has asked us to charitably prepare for additional separations.
I pray to the Holy Virgin that a perfect separation occurs. We can no longer work with these liberals. When you see the indulgence with which Fr. Pfluger (Bishop Fellay and others) treats Pope Francis and the Ecclesia Dei communities, the question arises: why is he not in the Fraternity of St. Peter or Christ the King? Answer: because even in those groups they are shocked by the Pope’s remarks about gays, instead of saying “who am I to judge the Pope?”
Bishop Rifan has become completely unscrewed, his thinking in 2004, especially on the concept of the present Magisterium, is, but for minor details, the prevailing thought in the neo-SSPX. The case of Fathers Lamerand and de Chambord are examples of even more brutal falls. When a Post Falls faithful asks Fr. Vassal what is the difference between the Fraternity of St. Peter and St. Pius X, he does not know what to say.
The liberal priests who join the dioceses (such as Frs. Thuilier, Cecchin, Prouteau ) do not sufficiently compensate the haemorrhage on the right side. The most worrying is what comes out of our seminaries. How is it that Fr. Berthe had not been ordained at Wigratzbad [note: the FSSP seminary]? Why was he so quickly named a seminary teacher? I see more work of a Fr. Nély (on Écône), than a Fr. Pfluger.
So, we can no longer paint all our opponents as revolutionary fanatics. No, there are affable liberals, sympathetic, gifted with a sense of humor, intelligent, with good manners and a certain piety. (Bishop Fellay is very smart).
Although Father Pfluger has outed the site “Un évêque s’est levé” (Gentiloup cannot comes to terms with such clear proof that the official Society is declining), even if we have impressive examples in number and quality since 2012, that Menzingen strengthened in recent weeks (the phony crusade, the Pivert case, the Salenave computer, malfeasance against the Dominicans, etc.). What I fear most, is that these are gifted and intelligent priests, the Girondins, the La Fayettes. They facilitate the entry of the new school of thought because of their influence and their respectability and acceptability.
Another reason that leads me to encourage you to join us is that Bishop Williamson has announced, in general terms, his intention to consecrate a bishop. Nothing has been done yet, but I think when the future of the Resistance has been completely secured, it may be a little late to make the decision to exclusively serve the Truth (the true backbone of the Catholic Church).
It is now that hearts rise up; let us take advantage of it, insofar as the case is made, the symptoms of liberalism show so much that the sliding of the Society is well established.
We all have the feeling of carrying out our priesthood in sacrificing our comfort and our reputation and we have felt a great joy there.
The irony is that the mendicant orders who have joined us (or the orders which have a vow of poverty) remain in their houses while we start out with straw. The exercise will refresh Tradition.
What is absolutely certain is that the faithful help us a lot. Here, (Asia) for example, we have a micro-seminary on a great four-hectare property, and we can deal with all transportation expenses, Fr. Suelo’s heavy medical expenses, the reconstruction of a devastated village and several building sites at once. Bishop Williamson easily found all the necessary resources for the purchase of his house in Kent, without having to borrow from those he calls “Banksters.”
God is good, He provides for all. Among us Father Pfeiffer breaks all records. What concerns us most is the way we organize ourselves so as to not repeat the mistakes of the past and the fatal centralization of the Society.
The more enthusiastically we set out, the more the results exceed our expectations. I do not think this letter (a little too long) will convince you in this so important decision to do nothing, to pretend, or to do everything to save the message of Archbishop Lefebvre, which is that of Christ the King. Vatican II denies rights that are due to Jesus Christ as God. This is a revolt, and those seeking to reconcile themselves with a revolt, as profound as this conciliar church are rebels themselves. What they say about us makes no difference.
Dear Brothers, I just wanted to accompany you with my thoughts, wishes and especially my prayers.
In Jesu and Maria,
Francois Chazal +
1 The Dominicans of Avrillé publish the traditional journal Sel de la Terre for which Bishop Tissier has written several extensive articles expressing his views.
Translation courtesy of Sr. Mary Reginald.
Posted by Tony La Rosa