Bishop Williamson – A De Facto Leader of Tradecumenism

His Excellency Bishop Richard Williamson made the following statement in Issue 505 (March 18, 2017 – Catholic Life?) of his Eleison Comments:

 

“…..in my opinion, be content to attend the least contaminated Tridentine Mass that there is anywhere near you,…..”

 

Since His Excellency does not qualify this statement, we may interpret it as meaning that one may go to a Tridentine Mass celebrated by priests of the neo-SSPX, Ecclesia Dei religious communities, diocese, or those priests who hold the Sedevacantist position.  Is this an unfair interpretation?  No.  Most in the world of Catholic Tradition know by now that His Excellency has conceded that one may even actively attend the Novus Ordo Mass under certain circumstances.  Once one takes this position, he does not have a leg to stand on if he rejects attendance at a Tridentine Mass.

 

My friends, was this the spirit of the saintly Archbishop Marcel Lefebvre?  Did he advise us to go to “the least contaminated Tridentine Mass”?  Let us read the words of the Archbishop himself:

 

“And we must not waver for one moment either in not being with those who are in the process of betraying us. Some people are always admiring the grass in the neighbor’s field. Instead of looking to their friends, to the Church’s defenders, to those fighting on the battlefield, they look to our enemies on the other side. ‘After all, we must be charitable, we must be kind, we must not be divisive, after all, they are celebrating the Tridentine Mass, they are not as bad as everyone says’  – but THEY ARE BETRAYING US  – betraying us! They are shaking hands with the Church’s destroyers. They are shaking hands with people holding modernist and liberal ideas condemned by the Church. So they are doing the devil’s work.

 

“Thus those who were with us and were working with us for the rights of Our Lord, for the salvation of souls, are now saying, ‘So long as they grant us the old Mass, we can shake hands with Rome, no problem.’ But we are seeing how it works out. They are in an impossible situation. Impossible. One cannot both shake hands with modernists and keep following Tradition. Not possible. Not possible. Now, stay in touch with them to bring them back, to convert them to Tradition, yes, if you like, that’s the right kind of ecumenism! But give the impression that after all one almost regrets any break, that one likes talking to them? No way! These are people who call us corpse-like Traditionalists, they are saying that we are as rigid as corpses, ours is not a living Tradition, we are glum-faced, ours is a glum Tradition! Unbelievable! Unimaginable! What kind of relations can you have with people like that?

 

“This is what causes us a problem with certain layfolk, who are very nice, very good people, all for the Society, who accepted the Consecrations, but who have a kind of deep-down regret that they are no longer with the people they used to be with, people who did not accept the Consecrations and who are now against us. ‘It’s a pity we are divided’, they say, ‘why not meet up with them? Let’s go and have a drink together, reach out a hand to them’  – that’s a betrayal! Those saying this give the impression that at the drop of a hat they would cross over and join those who left us. They must make up their minds.”

(Two Years after the Consecrations)

 

Let us read the position of the Society of St. Pius X founded by Archbishop Lefebvre regarding attendance at Masses of the Ecclesia Dei communities:

 

“They are therefore Conciliar Catholics and not traditional Catholics.

 

“This being so, attending their Mass is:

 

“accepting the compromise on which they are based,

 

“accepting the direction taken by the Conciliar Church and the consequent destruction of the Catholic Faith and practices, and

 

“accepting, in particular, the lawfulness and doctrinal soundness of the Novus Ordo Missae and Vatican II.

 

“That is why a Catholic ought not to attend their Masses.”

(SSPX FAQS, Question #13)

 

Bishop Williamson’s position on this matter is clearly not in line with that of his spiritual father.  Rather, with this position, and with many in the “Trad” world flocking to him, defending him, and/or being silent on the matter, Bishop Williamson seems to have become a de facto leader of tradecumenism.  A true follower of the Archbishop will want no part in it.

 

On this Feast of the Annunciation, the 26th Anniversary of the death of Archbishop Lefebvre, let us pray that Bishop Williamson returns to the position of his spiritual father in all essential matters.


True Charity according to Pope St. Pius X

The following was sent to me by the owner of the Filii Mariae blog.  Listen to the words of a great pope!

 

St. Pius X from Our Apostolic Mandate (letter to the French archbishops and bishops, 1910):

 

“The Sillonists who maintain the opposite view, either turn a deaf ear to the teaching of the Church or form for themselves an idea of justice and equality which is not Catholic. The same applies to the notion of Fraternity which they found on the love of common interest or, beyond all philosophies and religions, on the mere notion of humanity, thus embracing with an equal love and tolerance all human beings and their miseries, whether these are intellectual, moral, or physical and temporal. But Catholic doctrine tells us that the primary duty of charity does not lie in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being…

 

We wish to draw your attention, Venerable Brethren, to this distortion of the Gospel and to the sacred character of Our Lord Jesus Christ, God and man, prevailing within the Sillon and elsewhere. As soon as the social question is being approached, it is the fashion in some quarters to first put aside the divinity of Jesus Christ, and then to mention only His unlimited clemency, His compassion for all human miseries, and His pressing exhortations to the love of our neighbor and to the brotherhood of men. True, Jesus has loved us with an immense, infinite love, and He came on earth to suffer and die so that, gathered around Him in justice and love, motivated by the same sentiments of mutual charity, all men might live in peace and happiness. But for the realization of this temporal and eternal happiness, He has laid down with supreme authority the condition that we must belong to His Flock, that we must accept His doctrine, that we must practice virtue, and that we must accept the teaching and guidance of Peter and his successors. Further, whilst Jesus was kind to sinners and to those who went astray, He did not respect their false ideas, however sincere they might have appeared. He loved them all, but He instructed them in order to convert them and save them. Whilst He called to Himself in order to comfort them, those who toiled and suffered, it was not to preach to them the jealousy of a chimerical equality. Whilst He lifted up the lowly, it was not to instill in them the sentiment of a dignity independent from, and rebellious against, the duty of obedience. Whilst His heart overflowed with gentleness for the souls of good-will, He could also arm Himself with holy indignation against the profaners of the House of God, against the wretched men who scandalized the little ones, against the authorities who crush the people with the weight of heavy burdens without putting out a hand to lift them. He was as strong as he was gentle. He reproved, threatened, chastised, knowing, and teaching us that fear is the beginning of wisdom, and that it is sometimes proper for a man to cut off an offending limb to save his body. Finally, He did not announce for future society the reign of an ideal happiness from which suffering would be banished; but, by His lessons and by His example, He traced the path of the happiness which is possible on earth and of the perfect happiness in heaven: the royal way of the Cross. These are teachings that it would be wrong to apply only to one’s personal life in order to win eternal salvation; these are eminently social teachings, and they show in Our Lord Jesus Christ something quite different from an inconsistent and impotent humanitarianism.”