conciliar Church

Open Letter to the Faithful of Quebec and the Maritime Provinces by Fr Pierre ROY (SSPX)

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Open Letter to the Faithful of Quebec and the Maritime Provinces

by Fr Pierre ROY(SSPX)

Lakeville, June 3rd, 2016

Feast of the Sacred Heart of Jesus

« The night is far advanced; the day is at hand. Let us therefore lay aside the works of darkness, and put on the armor of light. Let us walk becomingly as in the day. » Roman, 13; 12-13

Dear brethren,

This letter is to notify you of my decision to leave the Society of St. Pius X.  In spite of my sermon on April 17th last, many of you will be surprised to learn of my departure.  I hope then that these lines will show more clearly the reasons why I am leaving.

I would like to say first that I did not wish that my sermon of April 17th be published urbi et orbi and that I myself did all I could to prevent its diffusion.  I was preaching merely for the chapel of Montreal, that portion of the Lord’s flock entrusted to me by my superior.  With that said, the Lord has willed that it be otherwise.  Blessed be his Holy Name!

I was born and raised in the arms of the Society.  I owe everything to the work of Archbishop Lefebvre.  This is why I am well aware of the gravity of the action I take before God and before yourselves, and aware also of the duty one day to account for myself before the Tribunal of the Just Judge.

For several years already the authorities of the Society – they no longer cloak themselves – have been organizing a reunification with Apostate Rome.  Is it legitimate to place oneself under authorities who do not have our Faith, or to accept from them a recognition, so long as they demand “no compromiseâ€?1   I leave you to judge of it with these words of Pope Pius XI :

“Everyone knows that John himself, the Apostle of love, who seems to reveal in his Gospel the secrets of the Sacred Heart of Jesus, and who never ceased to impress on the memories of his followers the new commandment ‘Love one another,’ altogether forbade any intercourse with those who professed a mutilated and corrupt version of Christ’s teaching: ‘If any man come to you and bring not this doctrine, receive him not into the house nor say to him : God speed you.’ For which reason, since charity is based on a complete and sincere faith, the disciples of Christ must be united principally by the bond of one faith. Who then can conceive a Christian Federation, the members of which retain each his own opinions and private judgment, even in matters which concern the object of faith, even though they be repugnant to the opinions of the rest? And in what manner, We ask, can men who follow contrary opinions, belong to one and the same Federation of the faithful?†(Encyclical Mortalium Animos against oecumenism)

You also know, dearest faithful, that the Society has always called it illegitimate to align oneself with those who have removed themselves from Tradition and no longer profess the Faith in its integrity.  Why, after all, have we permitted ourselves these last 30 years to criticize the Fraternity of Saint Peter?  Why have we more recently criticized Campos?  Why did we repudiate the agreement reached in 2006 by the Institute of the Good Shepherd? 

Having recently asserted to a superior that it will be necessary for us to cease criticizing these communities, I received the following response: “Ah, but we will continue to criticize them!†I then asked why, by what principle. I received no further reply.

No, either we have been wrong since 1988 and even since 1975, or we have been wrong since 2012.  Unless we too adopt a subjective conception of the truth, and what was true in 1988 is no longer.  A last solution – by means of which seemingly anything can be justified : the situation has changed. We are witness, says our superior general, to a turning point in the history of the Church : they no longer want to impose the Council upon us; Pope Francis “appears to be someone who would like to see the whole world saved, that everyone have access to God,â€2  he continues. Did Jesus not say, “If you love me, keep my commandmentsâ€? (John 14:15)  One may seriously ask himself if Pope Francis, who practically denies the commandments before the whole world, truly seeks to save souls.  On the other hand, did Archbishop Lefebvre not write in his Spiritual Journey, his testament to his priests, “It is the strict duty of every priest and layman wishing to remain Catholic to separate himself clearly from the Conciliar Church, for so long as she does not profess the tradition of the Church’s Magisterium and of the Catholic Faith,â€3 as we were reminded by Bishop Tissier de Mallerais not so long ago?

Some will say, “It is not yet done. Wait until it is done!†This is what I myself said to many among you, my dear faithful, for some years, hoping and believing sincerely that the authorities of our Society would turn back.  But I must face the evidence that they have not.  Day after day, declaration after declaration, they continue to inoculate into the souls of faithful and priest alike a pernicious error, which holds it legitimate to seek from the Conciliar authority a recognition and jurisdiction that is made exceedingly dubious by this authority’s daily betrayal of the Faith.  This error, which insinuates itself in the spirits of each, causes even priests known for their doctrinal intransigence (this being a virtue) to become less and less combative to the point where they will soon be ready to betray everything.

This is accomplished in a gradual way and without us realizing the ambiguities introduced.  It began by convincing us that a Motu Proprio which puts the Sacrifice of Our Lord Jesus Christ on an equal footing with, and even subordinate to, what Archbishop Lefebvre very justly called the “mass of Luther,†was welcome and beneficial.  We thanked the conciliar authorities for this gesture, though timidly maintaining that solely the mass of St. Pius V is legitimate.  It was a first step, or perhaps a first misstep.  They say to us, “Does the Motu Proprio not produce marvellous results?† But since when have practical results been more important than the purity of the doctrine of Christ? Since when has truth profited from human compromise?  “Do not do evil that there may come good,†the Apostle told us. (Romans 3:8)

Next they convinced us it was acceptable to sing a solemn Te Deum for the publication of a document which, in lifting the “excommunications†of the four bishops consecrated by Archbishop Lefebvre, restated in principle that our bishops had been well and truly excommunicated.  This decree lifting the false sentence brought against our bishops is ultimately nothing but a fresh condemnation of the actions of Archbishop Lefebvre, whom we have still the insolence to call “our revered founder.â€

Not putting in practice the advice of St. John nor that of Our Lord Jesus Christ (“Beware of false prophets,†Matthew 7:15), in discussion after discussion, and meeting after meeting, we eventually silence our suspicions, which are more than legitimate and healthy in the face of persons who deny the Kingship of Our Lord Jesus Christ.  This is how our superior has become, according to Pope Francis, a man “with whom one can dialogue,†with whom he who currently directs the subversion and the destruction of the Church of Our Lord Jesus Christ believes he can do “good work.4† Is there any wonder then that they happily grant us jurisdiction for confessions (which was never lacking)?  How can we claim that we are asking for nothing, but that Rome gives everything?  Have we not just recently asked for the doubtful jurisdiction of conciliar Rome with respect to the other sacraments?  No, truly, we ask for nothing!  Rome, who scourges Our Lord Jesus Christ, wishes us well!  This is rather worrying: which side are we on?

The new direction of our Society is imposed on priests, on many priests who have never desired it.  Enforced silences, transfers, promotions, trials, threats, promises, exclusions, all become justifiable when they work do defend the “position of the Society,†which is in fact – as always in a revolution – the position of a minority which has taken power and which deftly manipulates the passive majority.  Following my sermon of April 17th, besides the desperate reactions of certain colleagues, they ordered me to be silent.  They wished me to swear on my priesthood (!) to speak no more from the pulpit on the question of an accord with apostate Rome.  “You have many other subjects on which you can speak,†they told me.  Naturally I am conscious that the principal subject of preaching is not the joining of our Society to Rome, but the Gospel of Our Lord Jesus Christ.  But I would note – you are my witnesses, dear brothers – that that was the first time in five years of ministry that I had spoken on this question from the pulpit.  I refused to be silenced.  However, I promised to warn my superiors before treating the subject from the pulpit again. “If you intend to speak of it again,†they told me, ‘You will have the right to confess and to say mass, but you cannot preach.  Otherwise, leave the Society and say what you wish.† That is what I am doing, brethren, because a priest must preach and alert his flock to the wolves who threaten to devour them.

I have no absolute certainty that the Society will join itself to Rome.  Nevertheless I have moral certainty that they will do so, given the clear, express, and reiterated will of both Rome and the Society to arrive at an arrangement, and given also the absorption these last months of the last episcopal voices which firmly opposed it.  That God preserve us from this tragedy – this will, in spite of my departure, continue to be my fervent prayer!

In the meanwhile, having on the day of my baptism renounced not only Satan and his works, but also his seductions, I cannot accept that my immortal soul be sold to the conciliar sect, nor accept even that it be put up for sale.  Consequently, the fact that the superiors of the Society have shown on numerous occasions their amenability to a practical accord (in the absence of Rome’s conversion) suffices for me to take this step, prudently, not before having prayed at length and taken counsel with wise priests.  There is no question for me whatsoever of remaining silent about what is being done.  I have kept silence too long, hoping and assuring you, brethren, that the Society superiors would eventually open their eyes.  But the more time passed, the more was I forced to accept the evidence that those who lead us do not intend to turn back.

I must confess that to speak openly of the treachery we are living through is a very delicate business if one remains within the Society.  Which is why I am leaving: for the ability to preach the truth in its integrity, since I must someday answer for each of the souls entrusted to me. To keep silent was no longer possible without making myself guilty before God.

In the past I have severely criticized those we call the “Resistance,†but whom others call the “Subversion,†and still others, “Fidelity.† I must say that besides the fact that I did not at that time see things as clearly as (by the grace of God) I now do, I was reacting mainly to the misbehavior of certain colleagues who visited our province and who, though clear-sighted, were rather cavalier, much to the discredit of the courageous stance taken by those who refused the betrayal imposed on us.  I will try with God’s grace to avoid the attitudes I have denounced and to devote my energy to rebuilding rather than to badgering those who wish to place us in Rome’s hands.  With that said, to denounce errors and deceptions remains a necessary duty which with God’s aid I will fulfill.

Many clear-sighted priests do not dare for now to act against the imposition.  I believe the principal reason restraining them is the fear of breaking the unity of the institutions that have with such difficulty been built up.  How accept that in dividing the faithful, we risk contributing to the closure of a chapel?  The reply is that faithful priests are not the origin of the division brewing in our ranks, but the very authorities of the Society, who would have us believe that we are participating in a turning point in the situation of the Church, when in fact it is not the situation that has changed, but only their minds.  Dear brothers, if the directors of the Society continue to sow distrust and confusion by their mistaken ideas, the division will swell, and it may become necessary to burst it open in our region for the common good.

For my part, I would that the Lord spare me from having prematurely to break the unity of the few chapels we have in French Canada.  This is why I have decided to remain for the moment in the Maritimes.  The faithful in these parts lack frequent access to the true Mass and the true Sacraments.  They are mostly without spiritual help.  They raise their children without the support of the Church.  Therefore I thought it best to keep to this region and concentrate my efforts on developing these small groups that have so little access to the sacraments, hoping one day to return these communities to the hands of the Society, only made larger and more fervent by the grace of God and by my ministry.  For this is my greatest hope: that the Society turns back in a clear and unequivocal manner, that I may return these missions to it, and that I may myself re-enter its ranks, profiting anew from the priestly fellowship offered there.  I cling to no illusions, but miracles are always possible…

However, it remains clear that the more the situation deteriorates, the more it will become necessary to tend to souls in Quebec who feel betrayed and deceived.  My hope is that more priests arise and come carrying the truth to those who desire it for themselves and their children.  Because while it is obvious that the Society continues to disburse the help of the sacraments – of which it would be illegitimate to deprive oneself without very grave reason – it is no small thing in this crisis of the Church to have access to sound preaching and to continue to see clearly through the painful events we are experiencing.

Begging you pray for me, I also assure you, dear brethren, of my prayers at the altar and of my blessing.

“Serve ye the Lord with gladness!†Ps. 99

Father Pierre Roy

Mission Notre-Dame-de-Joie

1974 Route 134

Lakeville, E1H 1A6

New Brunswick

APPEAL TO THE FAITHFUL (co-signed by [then] Father Thomas Aquinas with 40 priests and religious in 2014)

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**APPEAL TO THE FAITHFUL**  

(co-signed by [then] Father Thomas Aquinas with 40 priests and religious in 2014)

Faithful to the heritage of Abp. Marcel Lefebvre and in particular to his memorable Declaration of the 21st November 1974, “we adhere with all our heart, with all our soul, to Catholic Rome, guardian of the Catholic faith and the necessary conditions to maintain this faith, to eternal Rome mistress of wisdom and truth.â€

According to the example of this great prelate, intrepid defender of the of the Church and the Apostolic See, “we refuse on the contrary and have always refused to follow neo-Modernist and neo-Protestant Rome which clearly manifested itself at the Second Vatican Council and after the council, in all the reforms and orientations which followed it.â€

Since the year 2000 and in particular from 2012 the authorities of the Priestly Society of Saint Pius X have taken the opposite direction of aligning themselves with modernist Rome.

The Doctrinal Declaration of the 15th April 2012, followed by the exclusion of a bishop and numerous priests and confirmed by the condemnation of the book, “Monseigneur Lefebvre, Our Relations with Romeâ€, all that shows the pertinacity in this direction which leads to death.

“No authority, even the highest in the hierarchy, can make us abandon or diminish our Catholic Faith clearly expressed by the Magisterium of the Church for twenty centuries.â€

Under the protection of Our Lady Guardian of the Faith, we intend to follow operation survival begun by Abp. Lefebvre.

In consequence, in these tragic circumstances in which we find ourselves, we put our priesthood at the disposal of all those who want to remain faithful in the combat for the Faith.

This is why from now on, we are committed to respond to the demands which will be made on us, to sustain your families in their educational duties, to offer the priestly formation to young men who desire it, to safeguard the Mass, the sacraments and the doctrinal formation, everywhere we are required to do so.

As for you, we exhort you to be zealous apostles for the reign of Christ the King and Mary our Queen.

Long Live Christ our King!

Our Lady Guardian of the Faith, protect us!

Saint Pius X, pray for us!

The 7th January 2014

Presentation of Bishop Dom Thomas Aquinas O.S.B. (Part 2)

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Presentation of Bishop Dom Thomas Aquinas O.S.B.  (Part 2)

( For part 1, click here )

Father Thomas Aquinas followed the advice of Archbishop Lefebvre. On the 24th of August 1988, he drew up a solemn declaration in which he refused the agreement established between the Sacred Congregation for the Doctrine of the Faith, through the intermediaries of Cardinals Ratzinger and Mayer, and Father Gerard Calvet, Prior of the Monastery of Saint Madeleine of Le Barroux.

« Our Monastery of the Holy Cross was included in the terms of the agreement which we have just refused, without us having been consulted on the matter, even though we were at Le Barroux during the negotiations, and our disagreement was known. Here are the motives of our refusal:

  1. The agreement indicates our insertion into and our practical engagement with the “Conciliar Church”.
  2. The agreement foresees our full reconciliation with the Apostolic See according to the terms of the Motu Propio “Ecclesia Dei”, a document which proclaimed the excommunication of Archbishop Marcel Lefebvre.  Now we never separated ourselves from the Apostolic See, and we will continue to profess a perfect union with the Chair of Peter.  We separate ourselves however from liberal and Modernist Rome which organises the Assisi meeting, and which praises Luther.   With this Rome we want no reconciliation.
  3. The agreement is founded on the Motu Proprio “Ecclesia Dei” which excommunicates Archbishop Lefebvre.  Therefore in taking part in this agreement we must recognise the injustice done to Archbishop Lefebvre, Bishop Antonio Castro Mayer and the four new Bishops, whose excommunication was legally fully void.  We do not follow Archbishop Lefebvre or Bishop de Castro Mayer as our leaders.  We follow the Catholic Church.  But right now, these two confessors of the Faith have been the only bishops against the auto-demolition of the Church.  It is not possible for us to break with them. »

The next day, the 25th of August, Father Thomas Aquinas announced his decision to the monks and on the 26th sent the declaration to Dom Gerard and Cardinal Ratzinger.  The visit of Dom Gerard to the Monastery of the Holy Cross on the 1st and 2nd of September changed nothing of the decision and determination of Father Thomas Aquinas.  After a few hours only, which were very sorrowful, the prior of Le Barroux left the monastery of Brazil, with curses on his lips.

« After the consecrations, Archbishop Lefebvre continued to advise us with his paternal solicitude.  Not only were we helped by him, but also by Campos and more especially by Father Rifan. »

Ordained priest in 1974 by Bishop Antonio de Castro Mayer, the Bishop of Campos, Father Rifan became his secretary.  Here is the judgment of him by Father Thomas Aquinas:

« A leader of men, endowed with a lively intelligence, warm and easy to meet, and quick-witted, he had no trouble gaining the admiration and trust of all. »

Father Rifan, as well as Fathers Possidente and Athayde, accompanied Bishop de Castro Mayer to Ecône in 1988 on occasion of the consecrations.  Then at the moment of the crisis with Dom Gerard, Father Rifan gave considerable support to Father Thomas Aquinas, who recounts what happened afterwards:

« After the death of Bishop de Castro Mayer, an urgent question arose for the priests of Campos: who should replace Bishop de Castro Mayer? … Bishop de Castro Mayer, before dying, had indicated two names: Father Emmanuel Possidente and Father Licinio Rangel.  Father Rifan was not one of the preferences of Bishop De Castro Mayer.  This is interesting to note.  Father Rangel was chosen, Father Possidente having refused, even though he was the most appropriate for this job.  The consecration of Bishop Rangel took place in the town of Sao Fidelis, on the 28th of July 1991.

When the SSPX made contact with Rome after the Jubilee of 2000 and invited Campos to take part, it was Father Rifan who was chosen to represent Campos at these meetings.  The drama was about to start.  When the conditions put down by Rome appeared unacceptable to the SSPX, Campos, however preferred not to go backwards.  What is the responsibility of the parties in this affair?  It is difficult to establish.  What is certain, is that the man for the job, although obeying the orders of Bishop Rangel, was Father Rifan, the only spokesman present at Rome during the negotiations.  Father Rifan, we should note, for a certain time had contacts more and more frequent with the modernists, and was in the habit of obtaining permission to say the Mass of Saint Pius V with the adversary.  Although it was not necessarily an evil, it was, I believe, a bait which contributed to the fall of Father Rifan and of all the diocese.  Was it the simple contact with men imbued with modernism and liberalism which was the starting point for this fall?  The question is worth asking.

Bishop Rangel signed on the 18th of January 2002, an agreement with Rome in the cathedral of the town of Campos. … It was the death warrant for Tradition in Campos.  Father Rifan said : “It is not an agreement ; it is a recognition”.  He let it be understood by this that Rome recognized the merits of Tradition.  The faithful were disoriented and believed Father Rifan.  There was a cry of victory.

Bishop Rangel, struck by cancer, did not take long in leaving this life, and Father Rifan succeeded him as the head of the Apostolic Administration born out of the agreements with Rome.  Consecrated by Cardinal Hoyos, Bishop Rifan would quickly show himself as an indulterer par excellence.  Having become the friend of our enemies, he did the tour of the dioceses almost everywhere, embracing those who formerly he attacked with an energy which is not easily forgotten.  Having switched camps, he did not cease to give proofs of his giving himself to Rome.  As Abel Bonnard said “An indulterer is never enough of an indulterer”.  Authority of Vatican II, legitimacy of the New Mass, obligation of submitting to the “Living Magisterium” of the liberal Popes, condemnation of Archbishop Lefebvre ; all of this Bishop Rifan was obliged to approve of and proclaim.  He did so with an unfailing and ever growing assurance.  One could say that he did so with more zeal than most progressives…  Campos had now become a muted dog.  Rome, which knew well that it was going to end like this, had from now on nothing more to fear from these priests, who however had been formed in the school of one of the greatest bishops of the 20th century.  How can we explain this?  Without wanting to penetrate the depths of hearts and to go beyond what the facts tell us, I think that it is certain that contact with the authorities who do not profess the fullness of the Faith can only but lead little by little those who submit to them to share their ideas and way of doing things.  Archbishop Lefebvre had sufficiently warned Dom Gerard about this.  With Rome you do not do what you want, but what Rome wants.  Dom Gerard did not take this into account; Bishop Rifan even less so.

But it was from the diocese itself that the reaction came.  The faithful, all the same, came to realise with time that something was in the process of changing.  They called on us, and Father Antonio-Maria OSB went to say a Mass in the countryside, in a farm which has the beautiful name of Sante Fé (Holy Faith) … Bishop Rifan couldn’t get anything from these brave country-folk who now, on great feasts number more than 250 in a little church which they built themselves, and where only the priests of Tradition are let in…

Bishop Rifan concelebrates these days with the progressive bishops and says that to refuse systematically to say the New Mass is a schismatic attitude.  This is what we call betrayal, that is to say the action of ceasing to be faithful to something or someone; as it happens: [ceasing to be faithful] to Our Lord Jesus Christ.  We can see it.  It is true that many will deny it, but is it not true that to accept Vatican II is to betray Christ the King?   We can also apply to him this other definition of betrayal: crime of a person who goes over to the enemy.  This is also the case.  Everybody can see it.  May God preserve us from doing the same, we who, by our weakness, can fall even lower.  These days Bishop Rifan is the friend of those who condemned Archbishop Lefebvre and Bishop de Castro Mayer.  He speaks now of Blessed John XXIII, of Blessed John Paul II.  In these difficult times in which Tradition finds itself, may these examples help us to not commit the same errors.  The enemy is cunning.  They know how to strike and where to strike.  Let us be docile to the warnings of our elders.  Let’s listen to the voice of the great masters, starting with Archbishop Lefebvre.  Let’s not listen to, on the other hand, those who would lead us there from where it would be difficult to get out afterwards. »

If Father Thomas Aquinas was the clear-sighted sentinel who foresaw before others the fall of Le Barroux and Campos, he rose up equally early against the cozying up of the SSPX to neo-modernist Rome in the 2000’s.  He was under no illusion about the pontificate of the pontificate of Benedict XVI:

« The same causes produces the same effects.  If Benedict XVI beatifies him who excommunicated Archbishop Lefebvre and Bishop de Castro de Mayer, if he celebrates the 25th anniversary of the Assisi meeting, if he defends the Second Vatican Council (by saying that it is in line with Church Tradition), then the evils which we have seen during the pontificate of John-Paul II will happen again with Benedict XVI.  As long as liberal Rome dominates Eternal Rome, as long as the greatest catastrophe of the history of the Church since her foundation, Vatican II, continues to be the privileged yard stick of the bishops, the cardinals and the Holy Father, there won’t be a solution.

*Objection:  “But Rome is in the process of changing (its attitudes, its’ thinking, etc.)â€, say the defenders of agreements.

— Answer : How has Rome changed?

* Objection:  “Rome has allowed the Mass of all time and has lifted the excommunicationsâ€, respond the “accordists”.

— Answer :  But what does it serve to liberate the Mass of all time if Rome still permits the existence of the new one?  We read in the Old Testament that Abraham chased away the slave Agar and his son Ismael so that Isaac would not remain with the son of the slave…  The new Mass is Agar.  She has no rights.  She must be suppressed.  As for the lifting of the excommunications, what does that serve if we beatify him who meted them out?  While there was a certain benefit from these two acts, the liberation of the Mass (which was never banned) and the lifting of the excommunications (which were never valid), the spiritual benefit of each of these was compromised by the contradictory context in which they were brought about.  Either John-Paul II was right or Archbishop Lefebvre was.  The two cannot be right at the same time.  That is pure modernism.  As for the Mass, it is the same; If we permit the two Masses, the result is contradiction. It is the principle of dissolution.  A principle which corrupts the Catholic Faith.

* Objection:  “Butâ€, insist the others, “little by little Benedict XVI is taking to the defense of Tradition.  He needs us.  He wants our help to combat modernism.â€

— Answer:  Campos also thought like that.  But how would Benedict XVI be able to combat modernism, if he is himself a modernist?  He can combat certain modernists, but combat modernism, he cannot do until he stops being a modernist…

* What is then is the solution?

— Answer: The conversion of the Pope, the Roman Curia and the bishops, in a word, the conversion of the head.

* But how to obtain it?

— Answer: By praying and fighting.  God does not ask us for the victory, but rather the fight.  As Saint Joan of Arc said “In the name of God, let’s fight boldly and God will give the victory”, through the Immaculate Heart of Mary. »

When Benedict XVI issued his Motu Proprio on the “extraordinary rite”, Father Thomas Aquinas refused to sing the Te Deum at Sunday Mass, as asked by Bishop Fellay to greet the papal document.

Furthermore, on the occasion of the alleged lifting of the alleged excommunications, Father Thomas Aquinas wrote a letter to Bishop Fellay in which he announced that he would not obey if an agreement with conciliar Rome took place.  Soon after, Bishop de Galarreta and Father Bouchacourt5 came to the monastery to tell Father Thomas Aquinas that he had fifteen days to leave Santa Cruz, otherwise the monastery would no longer receive any help or sacraments from the SSPX.  With Bishop Williamson’s spiritual assistance, Father Thomas Aquinas was able to stay at the monastery.  On 8 September 2012, he wrote:

« Unity must be based on the truth, that is to say on the Catholic Faith; and the words and attitudes of Bishop Fellay are unfortunately not those of a disciple of Archbishop Lefebvre who defended the truth without compromise. […]

Corçao 6 kept repeating that the false notion of charity and unity wreaked havoc in the Catholic resistance.  When charity is separated from the truth, charity ceases to be charity.  Many, even among his friends, accused him of lacking charity because of his articles.  But the first charity is to tell the truth.

Corçao was among those who were right, as the facts have shown.  The same accusation was made against Archbishop Lefebvre.

As for unity, Corcao said with humor that experience had taught him that contrary to the popular saying -‘unity is strength’- he found that unity is often weakness. Why ?  Because unity separated from the truth, unity based on concessions, unity to the detriment of faith, is a weakness that “makes the strong weak.”  Is it not precisely what happened at Vatican II? For the sake of unity with Paul VI, many bishops ended up signing unacceptable documents. That sort of unity does not make us strong, but quite the contrary.

Now, in Tradition they want us to agree at any price with those who believe that the Council’s mistakes are not so grave, with those who believe that 95% of the Council is acceptable, that Dignitatis Humanae’s freedom of religion is very limited, that we should not make super-heresies of the errors of the Council 7. But this is not the truth.  The Council was the greatest disaster in the history of the Church since its foundation, as Archbishop Lefebvre said in his book, “They have uncrowned himâ€. […]

Let them say what they want.  There is a problem, and it is a problem of faith and it is serious.  As for us, we have taken our stand: we support the defenders of the faith as did Archbishop Lefebvre, Bishop Antonio de Castro Mayer, St. Pius X and the whole tradition of the Church. If we have to suffer because of it, we will suffer, as our Lord warned us: “Whoever wants to live a godly life in Christ Jesus will be persecuted” (2 Tim 3, 12).

As for the Society, we consider it a providential work founded by a bishop who rose to the highest degree of heroism in the most difficult virtues, which are those for which God created the gifts of wisdom, understanding, counsel, fortitude, knowledge, piety and fear of God. We consider Archbishop Lefebvre as a light that shines in the darkness of the modern world, and the Society is his work and his heir, provided it remains faithful to the grace received. We pray for it and we do not oppose Bishop Fellay’s policy out of a hostile desire against the Society, but out of love for her and Bishop Fellay, as we love Holy Church, and for the love of it we fight liberalism and modernism; its enemies who have settled within her.  God bless and keep the SSPX, to which I owe the best of what I have received, both as concerns the faith and the priesthood that I received from the hands of Archbishop Marcel Lefebvre. »

On 7 January 2014, Father Thomas Aquinas co-signed an “appeal to the faithful8“, a paper written by forty priests, members or former members of the SSPX, and several other priests friendly to it.  The authors of the appeal wanted to bear witness to their strong and true commitment to the principles that guided Archbishop Lefebvre in the fight for the faith.

Then came the consecration of Bishop Faure by Bishop Williamson on 19 March 2015. In the Bulletin of the Holy Cross in August 2015, Father Thomas Aquinas asks: “But why consecrate a bishop in the current circumstances? “To answer this question he published in the same bulletin an article to inform the faithful:

« But what does Bishop Fellay want?  Is it fair to compare this to Dom Gerard?  Bishop Fellay wants a gradual rapprochement with Rome. Unlike Dom Gerard’s, the Society’s advance towards Rome is much slower, but the spirit that presides over both moves is the same.  Father Pflüger said that if the situation in Rome is abnormal, then ours, that of Tradition, is too : a canonical regularization is therefore necessary.  It was almost completed in 2012, but Providence prevented it […]  For Bishop Fellay the way forward seems clear: if Rome gives everything and asks for nothing, why refuse a regularization?  This ignores the consequences of placing oneself under the authority of the modernists who occupy Rome today.  It is to make the mistake of Dom Gerard again, of Campos and of so many others.

Even before possible agreements, action follows action, showing really a change in direction of the Society: the expulsion of Bishop Williamson [2012], delay of the ordination of Capuchin and Dominican priests and deacons in France [June 2012], threats to postpone indefinitely the ordinations of Bellaigue’s candidates, expulsion of several priests from the Society, decisions of the General Chapter of the Society in 2012 amending the decisions of the 2006 chapter, increasingly bold and liberal declarations from Fr. Pflüger [First Assistant of the SSPX], statement of Bishop Fellay mitigating the gravity of the conciliar document “Dignitatis Humanae” , doctrinal declaration by Bishop Fellay from 15 April 2012 rightly criticized by the very director of the seminary at Écône [at the beginning of the General Chapter of July 2012], the corrosive action of the GREC which united priests of the Society and progressive priests to promote a “necessary reconciliation” 9; the distancing of friendly communities such as the religious of Father Jahir Britto [Brazil], the Dominicans of Avrillé [France], the Santa Cruz Benedictines [Brazil], the Carmelites of Germany, expulsion of nuns from their religious community, not to mention the crisis of conscience of countless souls who suffer in silence. »

In this Bulletin of the Holy Cross in August 2015, Father Thomas Aquinas continued:

« It is with bishops and even with one bishop that what remains of Christianity can be rebuilt or preserved, hoping for the day Rome returns to Tradition and confirms the office of those who, through love of the Church, accepted the heavy cross of [becoming] bishops in such times of crisis as there have never been in history. »

After meeting Father Thomas Aquinas, a priest said to us one day: “I knew him to be a man of prayer, I now know him to be a fighting man. ”

The above pages have shown above all the fighting man, the valiant defender of the Faith, the intrepid sentry who watches day and night so that the citadel is not besieged, the worthy heir and spiritual son of Archbishop Lefebvre and Bishop de Castro Mayer.  We have not mentioned the faithful disciple of St. Benedict, the contemplative monk, the director of souls, which are the secret garden of God.  But without the man of prayer, we know that the fighting man cannot exist.

For love of the Church and of souls, Father Thomas Aquinas agreed to receive, on 19 March 2016, the heavy cross of the episcopate.  In the Bulletin of the Holy Cross in June 2014 he wrote:

« We set off again for battle like Archbishop Lefebvre, always cheerful amid the worst difficulties. Let us imitate those who came before us and although we are not many, let us remember the vision the prophet Elisha was favored with, who had asked the Lord to show his servant that those who were with him were stronger and more numerous than those who were against him:

“And the Lord opened the servant’s eyes, and he saw; and behold, the mountain was full of horses and chariots of fire all around Elisha” (Kings IV, VI, 16).

It will be the same for us if we remain faithful to the teaching and directives of the one thanks to whom the gates of hell have not prevailed. »

 

– A worshipper

On the feast day of St. Thomas Aquinas, March 7, 2016.

 

Here is the « Appeal to the faithful » co-signed by Fr Thomas Aquinas with 40 priests and religious, year 2014.

**APPEAL TO THE FAITHFUL**

Faithful to the heritage of Abp. Marcel Lefebvre and in particular to his memorable Declaration of the 21st November 1974, “we adhere with all our heart, with all our soul, to Catholic Rome, guardian of the Catholic faith and the necessary conditions to maintain this faith, to eternal Rome mistress of wisdom and truth.â€

According to the example of this great prelate, intrepid defender of the of the Church and the Apostolic See, “we refuse on the contrary and have always refused to follow neo-Modernist and neo-Protestant Rome which clearly manifested itself at the Second Vatican Council and after the council, in all the reforms and orientations which followed it.â€

Since the year 2000 and in particular from 2012 the authorities of the Priestly Society of Saint Pius X have taken the opposite direction of aligning themselves with modernist Rome.

The Doctrinal Declaration of the 15th April 2012, followed by the exclusion of a bishop and numerous priests and confirmed by the condemnation of the book, “Monseigneur Lefebvre, Our Relations with Romeâ€, all that shows the pertinacity in this direction which leads to death.

“No authority, even the highest in the hierarchy, can make us abandon or diminish our Catholic Faith clearly expressed by the Magisterium of the Church for twenty centuries.â€

Under the protection of Our Lady Guardian of the Faith, we intend to follow operation survival begun by Abp. Lefebvre.

In consequence, in these tragic circumstances in which we find ourselves, we put our priesthood at the disposal of all those who want to remain faithful in the combat for the Faith.

This is why from now on, we are committed to respond to the demands which will be made on us, to sustain your families in their educational duties, to offer the priestly formation to young men who desire it, to safeguard the Mass, the sacraments and the doctrinal formation, everywhere we are required to do so.

As for you, we exhort you to be zealous apostles for the reign of Christ the King and Mary our Queen.

Long Live Christ our King!

Our Lady Guardian of the Faith, protect us!

Saint Pius X, pray for us!

The 7th January 2014

Presentation of Bishop Dom Thomas Aquinas O.S.B. (Part 1)

admin conciliar Church, The Fight for the Faith , , ,


Presentation of Bishop Dom Thomas Aquinas O.S.B.  (Part 1)

Miguel Ferreira da Costa (the future Father Thomas Aquinas) was born in Rio de Janeiro, Brazil in 1954.  He subsequently lived in Volta Redonda, where his father worked in an important steel factory, until 1962, when his family came back to Rio.  After his instruction at St. Benedict’s College in Rio de Janeiro, he started his studies in law.

Around the age of 13 he attended one of the weekly conferences given voluntarily by the anti-modernist writer Gustavo Corção to a little group of faithful, desiring to better know the treasures of the Catholic faith:

“I came back during 7 years, encouraged by my mother who barely missed any of these conferences.  My father always attended them when his work allowed him to.  It’s in that occasion that I had the chance to know Mr. Julio Fleichman and his wife, etc.10.†

The young Miguel Ferreira da Costa went to see Gustavo Corção in 1972, to open his heart about his vocation and to ask him to which seminary he should go.  At this time, Gustavo Corção did not yet know Archbishop Lefebvre:

«â€Tell you where to go?â€, answered Gustavo Corção, “I can’t.  What I can tell you is where not to go.  You’ll have a hard time finding where they don’t teach fooly things […]†  It’s then that Mrs Pierotti, Corção’s secretary, spoke to me about Archbishop Lefebvre and Ecône: «If you were my son, that’s where I would send you».

Miguel Ferreira da Costa wrote to Archbishop Lefebvre who addressed him to the seminary of Bishop de Castro Mayer in Campos, a city in the State of Rio de Janeiro.  He went there, but he was discouraged by the influence of the TFP movement (“Tradition, Family, Propertyâ€) in the seminary.  Then, he heard about the priory that Dom Gérard founded in Bédoin, Provence (France), at the foot of Mount Ventoux.  Gustavo Corção told him: «Go there. If it’s not good, come back.»

“Without realizing it, he had made a prophecy, because that’s how this adventure was going to finish, through ways ordained “mightly and softly†by Divine Providence.  In the meantime, Dom Gérard wrote that he accepted me.  From Ecône arrived a letter too. The director of the seminary, the canon Berthod, opened his doors too.  To make a long story short, I went to Dom Gérard, which was not the best choice.â€

Miguel Ferreira da Costa arrived in France in May 1974, in the little Provencal monastery of Bédoin, where Dom Gérard Calvet was following the traditional Benedictine monastic life since 1971.  On October 2, he received the religious habit along with the religious name of Thomas Aquinas, and started his novitiate.  On the occasion of his vows in 1976, Gustavo Corção came to the monastery to attend to the ceremony.  At that time Dom Gérard and the monks were united in heart and thought with Archbishop Lefebvre who gave the Holy Orders to the monks of the monastery.  In 1980, after his ordination in Ecône, Father Thomas Aquinas and the monks moved to the Barroux, leaving with sorrow, Bédoin, which had become too small.

Despite the enthusiasm which reigned at the monastery, Father Thomas Aquinas perceived a lack of philosophical and theological formation of the monks:

“There was already something very disturbing which explains, in my opinion, the drift which our community would have come to know some years later. […]  The formation given in Bédoin, when I arrived and until my ordination, was pretty informal.  Dom Gérard, it’s true, invited a few devoted and learned religious who came to give us some courses.

[…] But these conferences and even these courses didn’t form a structured whole, capable of giving us a true and solid formation. The courses, anyway, weren’t given in the correct order and, for the most part, they remained unfinished.  Dom Gérard then improvised the role of professor to teach us some treatises […] but in a too summarized way, sadly. He also asked the monks to give each other some of the courses when we weren’t yet capable enough to do so.  There were too few classes per week and the exams were very rare.  And so, many subjects were more or less unknown or misunderstood by the first generation of Bédoin. […]

Dom Gérard’s way of going about things was more artistic than realistic.  According to him, St. Thomas had his system.  Other people had others.  This left a doubt on the true value of a purely scholastic formation and of its real necessity, as St. Pius X presents it in the encyclical Pascendi, and in the Code of Canon Law. […] As a result, all we knew about the scholastic method was its name; and for the Summa Theologica, we learned the conclusions without understanding the argumentation.  We contemplated from the outside the Church’s beautiful doctrinal edifice without truly penetrating in the interior, and if at times we entered a bit it was as lay men and not as professionals.  One may say that the role of monks is not to become theologians, that contemplatives don’t need a lot of knowledge in order to devote themselves to contemplation.  That could be true in some cases but, if we were destined to the priesthood, if we were monks and priests, if among us some were destined one day to teach, then, it can hardly be conceived not to be formed in the method of St. Thomas, according to the directives of the Holy See, most especially in the actual crisis. […]

Without falling into the excess of saying that in Bédoin and Barroux we were modernists, it’s certain that we didn’t have in Dom Gérard the same purity, vigilance and doctrinal assurance of Archbishop Lefebvre.  If we weren’t modernists, the environment which reigned there didn’t protect us enough against their doctrines nor against a certain liberalism.â€

It’s in 1975 that Father Thomas Aquinas saw for the first time Archbishop Lefebvre, who came to Bédoin to give the minor orders to the brothers Jean de Belleville and Joseph Vannier:

“The homily of Archbishop Lefebvre impressed me by its serenity. It radiated peace, that peace which is the motto of the Benedictines, and which he seemed to have more than us all.â€

Father Thomas Aquinas attended at the ordinations in Ecône in 1976, which were a prelude to the «hot summer».  However, it wasn’t until the year of study and rest which he passed at the seminary St. Pius X in Ecône in 1984-1985, that he had a personal contact with Archbishop Lefebvre:

“Taking advantage of the presence of Archbishop Lefebvre, I could see him often.  His paternal goodness made his conversations easy. […]  On March 12, 1985, Archbishop Lefebvre spoke to me about the question of an agreement with Rome.

I think Archbishop Lefebvre broached this topic because of Dom Gérard who, at that time, […] was trying to obtain the support of Archbishop Lefebvre for what he wanted to do.â€

Thanks to the notes that he had the habit of writing up after each meeting, Father Thomas Aquinas reveals to us some enlightening words of Archbishop Lefebvre:

“Be subject to men who have not the fullness of the Catholic faith?  Submit to men who proclaim principles contrary to the principles of the Church?  Either we will be obliged to break with them once more and the situation will become worse than before or we will be lead imperceptibly to the lessening and to the loss of the faith.  There is also a third possibility.  A very difficult life because of frequent contact with men who do not have the Catholic faith, leading to the disorientation and to the decrease of the spirit of combat of the faithful.(..)  Our position, such as it is now, allows us to remain united in the faith.  All those who have wanted to compromise with the modernists have veered off course.  I think that we must not submit to them.  I am very distrustful.  I spend whole nights thinking about that.  It is not we who must sign something.  It is they who must sign something guaranteeing that they accept the doctrine of the Church.  They want our submission but they do not give us doctrine.â€

Reverend Father Thomas Aquinas also noted that as early as 1984 or 85, Dom Gérard went to Rome to negotiate for the regularization of the monastery of Le Barroux:

He went to see Cardinal Ratzinger and came back dazzled by him. ²The Cardinal, he said, is someone with whom one can work.  Archbishop Lefebvre is too withdrawn.†  And he imitated the attitude of the Archbishop as someone sulking in his corner.  “Moreover it is not necessary that it be Archbishop Lefebvre who ordains our priests.  Another bishop can do it just as well, provided that it is with the old riteâ€.  We had cold shivers down our backs when we heard all that. (…)  At the end of 1986, I set off for Brazil with Father Joseph Vannier to look at a plot of land with a view to a new foundation.  I was rather relieved to be leaving Le Barroux where the atmosphere was becoming more and more oppressive.  You could feel that the monastery was on a slippery slope.

On May 3rd, 1987 the monastery of Santa Cruz was officially founded and Father Thomas Aquinas became the prior.  The monastery is situated near Nova Friburgo, a town situated in the north-central part of the State of Rio de Janeiro.  Relations between the new foundation and Le Barroux deteriorated rapidly as Dom Thomas Aquinas recounts:

“Next came the years of the foundation of Santa Cruz, during which time Archbishop Lefebvre helped us with his precious counsel.  My conscience was very disturbed because of the liturgical modifications introduced into the Mass by Dom Gérard.[…]  So I wrote to Archbishop Lefebvre who, although not approving Dom Gérard, advised me to maintain good relations with the monastery of Le Barroux in France.  But these good relations with our monastery in France were not going to last long.  Dom Gérard, after the consecrations, was to make an agreement which was going to put our monasteries under the authority of the modernists.â€

Here is the judgment of Father Thomas Aquinas on Le Barroux and its founder:

“In this way Dom Gérard destroyed his work.  This work, despite its deficiencies, was for all that a beautiful work .  The offices were said there with much care, the monastic virtues were held in honour there and we had very good vocations which came to us from families who were truly Catholic and traditional.  Dom Gérard had wanted to form a traditional monastery but he lacked an in-depth understanding of the present crisis. Dom Gérard saw the necessity of keeping the Mass of all-time; of keeping the monastic observances but he did not see with sufficient clarity the dangers of modernism and liberalism.  The most profound aspect of the present crisis eluded him.  All that allows us to measure more accurately the value of Archbishop Lefebvre and his work.  It is the Archbishop who saw correctly, it is he who discerned the evil, it is he who understood all the gravity of the situation.  The Archbishop had a vision of faith, a vision which was theological in the most precise sense of the word.  This was lacking in Dom Gérard who, like Jean Madiran, saw the defection of the diocesan bishops rather than that of the conciliar Popes, alas.[…]  When the news of the agreements reached us, we were already expecting it.  At first we thought of leaving Santa Cruz and leaving everything for Dom Gérard and those who wanted to follow him11.

A letter from Archbishop Lefebvre made us change our minds and we kept Santa Cruz in the bosom of Tradition.  […]  Dom Gérard, when he came to Brazil, had to leave again without obtaining what he was hoping for.  After these painful events we had no more contact with him.  On the other hand Archbishop Lefebvre became more and more what he is for all faithful Catholics, i.e. the faithful successor of the apostles who gave us the doctrine and the sacraments of Our Lord Jesus Christ for the salvation of our souls.  To him we owe our eternal gratitude.

August 18, 1988 Archbishop Lefebvre wrote a letter to Father Thomas Aquinas in which he said:

“ How much I regretted that you had left before the events at Le Barroux12.  It would have been easier to consider the situation provoked by Dom Gérard’s disastrous decision. […]  Dom Gérard, in his declaration, reports what is given to him and accepts putting himself under obedience to modernist Rome, which remains fundamentally anti-traditional, which was the cause of my estrangement.  At the same time he would like to keep the friendship and support of traditionalists, which is inconceivable.  He accuses us of “ resistance-ismâ€.  Yet I warned him. But his decision was taken a long time ago and he no longer wanted to listen to reason.  From now on the consequences are inescapable.  We will have no further links with Le Barroux and we will warn all our faithful to no longer support a work which is now in the hands of our enemies, the enemies of Our Lord and His universal Reign.

The Benedictine sisters are in anguish.  They came to see me.  I advised them what I advise you also: keep your liberty and refuse all links with this modernist Rome.  Dom Gérard uses all the arguments to lull the resisters. […]  You should have a meeting with Fathers Laurent and the Argentinian Father John of the Cross as well as with the novices.  With the three of you and the novices of Campos you can continue and constitute a monastery independent of Rome.  You must not hesitate to affirm this publicly.  God will bless you.  And you could then, after some time, set up a monastery again in France, you would be very well supported and would have vocations.  Dom Gérard has killed his own work.  Father Tam will tell you in person what I have not written.  I beg Our Lady to come to your aid in defence of the honour of her divine Son.  May God bless you and your monastery.â€

(To be continued)

62 Reasons to reject the new mass (“Novus Ordo Missae”)

admin Apologetics, conciliar Church, The Fight for the Faith


62 Reasons to Reject the new mass (“Novus Ordo Missaeâ€)

 NOTES OF THE EDITOR :

1.  These 62 reasons have been written by the priests of Campos (Brazil) before they dangerously accepted a canonical recognition by the conciliar Church.

The new mass can be valid when it is celebrated by a priest validly ordained, saying the prayers of the consecration on bread and wine with the intention to perform what the holy Church intends to perform.  It is not always the case.

But these 62 reasons show that, even validly celebrated, the new mass cannot be said to be good by itself.   By itself, it doesn’t objectively honor God as He should be honored ; and having been made with six Protestant pastors, it is dangerous for the Faith.

What is not good in itself cannot bear good fruit by itself.  If sometimes there are good fruit, it is only accidental ; and it is not a reason to attend it actively.

2.  Note: all quotes followed by an asterisk * are from the Letter of Cardinals A. Ottaviani and A. Bacci to Pope Paul VI, dated September 25, 1969 enclosing “A Critical Study of the Novus Ordo Missae.”

1. Because the New Mass is not an unequivocal Profession of the Catholic Faith (which the traditional Mass is), it is ambiguous and with a Protestant flavor.  Therefore since we pray as we believe, it follows that we cannot pray with the New Mass in Protestant fashion and still believe as Catholics!

2. Because the changes were not just slight ones but actually “deal with a fundamental renovation … a total change … a new creation.” (Msgr. A. Bugnini, co-author of the New Mass)

3. Because the New Mass leads us to think “that truths … can be changed or ignored without infidelity to that sacred deposit of doctrine to which the Catholic Faith is bound forever.” *

4. Because the New Mass represents “a striking departure from the Catholic theology of the Mass as formulated in Session XXII of the Council of Trent” which, in fixing the “canons,” provided an “insurmountable barrier to any heresy against the integrity of the Mystery.” *

5. Because the difference between the two is not simply one of mere detail or just modification of ceremony, but “all that is of perennial value finds only a minor place (in the New Mass), if it subsists at all.” *

6. Because “Recent reforms have amply demonstrated that fresh changes in the liturgy could lead to nothing but complete bewilderment in the faithful who already show signs of uneasiness and lessening of Faith.”

7. Because in times of confusion such as now, we are guided by the words of our Lord: “By their fruits you shall know them.” Fruits of the New Mass are: 30% decrease in Sunday Mass attendance in U.S. (NY Times, 5/24/75), 43% decrease in France (Cardinal Marty), 50% decrease in Holland (NY Times, 1/5/76).

8. Because “amongst the best of the clergy the practical result (of the New Mass) is an agonizing crisis of conscience…”*

9. Because in less than seven years after the introduction of the New Mass, priests in the world decreased from 413,438 to 243,307 – almost 50%! (Holy See Statistics)

10. Because “The pastoral reasons adduced to support such a grave break with tradition … do not seem to us sufficient.” *

11. Because the New Mass does not manifest Faith in the Real Presence of our Lord – the Traditional Mass manifests it unmistakably.

12. Because the New Mass confuses the REAL Presence of Christ in the Eucharist with His MYSTICAL Presence among us (proximating Protestant doctrine).

13. Because the New Mass blurs what ought to be a sharp difference between the HIERARCHIC Priesthood and the common priesthood of the people (as does Protestantism).

14. Because the New Mass favors the heretical theory that it is THE FAITH of the people and not THE WORDS OF THE PRIEST which makes Christ present in the Eucharist.

15. Because the insertion of the Lutheran :”Prayer of the Faithful” in the New Mass follows and puts forth the Protestant error that all the people are priests.

16. Because the New Mass does away with the Confiteor of the priest, makes it collective with the people, thus promoting Luther’s refusal to accept the Catholic teaching that the priest is judge, witness and intercessor with God.

17. Because the New Mass gives us to understand that the people concelebrate with the priest – which is against Catholic theology!

18. Because six Protestant ministers collaborated in making up the New Mass: George, Jasper, Shepherd, Kunneth, Smith and Thurian.

19. Because just as Luther did away with the Offertory – since it very clearly expressed the sacrificial, propitiatory character of the Mass – so also the inventors of the New Mass did away with it, reducing it to a simple Preparation of the Gifts.

20. Because enough Catholic theology has been removed that Protestants can, while keeping their antipathy for the True Roman Catholic Church, use the text of the New Mass without difficulty. Protestant Minister Thurian (co-consultor for the ‘New Mass’ project) said that a fruit of the New mass “will perhaps be that the non-Catholic communities will be ale to celebrate the Lord’s Supper using the same prayers as the Catholic Church.” (La Croix, 4/30/69)

21. Because the narrative manner of the Consecration in the New Mass infers that it is only a memorial and not a true sacrifice (Protestant thesis)

22. Because by grave omissions, the New Mass leads us to believe that it is only a meal (Protestant doctrine) and not a sacrifice for the remission of sins (Catholic Doctrine).

23. Because the changes such as: table instead of altar; facing people instead of tabernacle; Communion in the hand, etc., emphasize Protestant doctrines (e.g., Mass is only a meal; priest only a president of the assembly; Eucharist is NOT the Body, Blood, Soul and Divinity of Jesus Christ, but merely a piece of bread, etc.)

24. Because Protestants themselves have said “the new Catholic Eucharistic prayers have abandoned the false (sic) perspective of sacrifice offered to God.” (La Croix, 12/10/69)

25. Because we are faced with the dilemma: either we become protestantized by worshipping with the New Mass, or else we preserve our Catholic Faith by adhering faithfully to the traditional Mass, the “Mass of All Time.”

26. Because the New Mass was made in accordance with the Protestant definition of the Mass: “The Lord’s Supper or Mass is a sacred synaxis or assembly of the people of God which gathers together under the presidency of the priest to celebrate the memorial of the Lord.” (Par. 7, Intro. to the New Missal, defining the New Mass, 4/6/69)

27. Because by means of ambiguity, the New Mass pretends to please Catholics while pleasing Protestants; thus it is “double-tongued” and offensive to God who abhors any kind of hypocrisy: “Cursed be … the double-tongued for they destroy the peace of many.” (Ecclesiasticus 28:13)

28. Because beautiful, familiar Catholic hymns which have inspired people for centuries, have been thrown out and replaced with new hymns strongly Protestant in sentiment, further deepening the already distinct impression that one is no longer attending a Catholic function.

29. Because the New Mass contains ambiguities subtly favoring heresy, which is more dangerous than if it were clearly heretical since a half-heresy half resembles the Truth!

30. Because Christ has only one Spouse, the Catholic Church, and her worship service cannot also serve religions that are at enmity with her.

31. Because the New Mass follows the format of Cranmer’s heretical Anglican Mass, and the methods used to promote it follow precisely the methods of the English heretics.

32. Because Holy Mother Church canonized numerous English Martyrs who were killed because they refused to participate in a Mass such as the New Mass!

33. Because Protestants who once converted to Catholicism are scandalized to see that the New Mass is the same as the one they attended as Protestants. One of them, Julien Green, asks: “Why did we convert?”

34. Because statistics show a great decrease in conversions to Catholicism following the use of the New Mass. Conversions, which were up to 100,000 a year in the U.S., have decreased to less than 10,000! And the number of people leaving the Church far exceeds those coming in.

35. Because the Traditional Mass has forged many saints. “Innumerable saints have been fed abundantly with the proper piety towards God by it …” (Pope Paul VI, Const. Apost. Missale Romanum)

36. Because the nature of the New Mass is such as to facilitate profanations of the Holy Eucharist, which occur with a frequency unheard of with the Traditional Mass.

37. Because the New Mass, despite appearances, conveys a New Faith, not the Catholic Faith. It conveys Modernism and follows exactly the tactics of Modernism, using vague terminology in order to insinuate and advance error.

38. Because by introducing optional variations, the New Mass undermines the unity of the liturgy, with each priest liable to deviate as he fancies under the guise of creativity. Disorder inevitably results, accompanied by lack of respect and irreverence.

39. Because many good Catholic theologians, canonists and priests do not accept the New Mass, and affirm that they are unable to celebrate it in good conscience.

40. Because the New Mass has eliminated such things as: genuflections (only three remain), purification of the priests fingers in the chalice, preservation from all profane contact of priest’s fingers after Consecration, sacred altar stone and relics, three altar clothes (reduced to one), all of which “only serve to emphasize how outrageously faith in the dogma of the Real Presence is implicitly repudiated.” *

41. Because the traditional Mass, enriched and matured by centuries of Sacred Tradition, was codified (not invented) by a Pope who was a saint, Pius V; whereas the New Mass was artificially fabricated by six Protestant ministers and Msgr. Annibale Bugnini suspect of being a Freemason.

42. Because the errors of the New Mass which are accentuated in the vernacular version are even present in the Latin text of the New Mass.

43. Because the New Mass, with its ambiguity and permissiveness, exposes us to the wrath of God by facilitating the risk of invalid consecrations: “Will priests of the near future who have not received the traditional formation, and who rely on the Novus Ordo Missae with the intention of ‘doing what the Church does,’ consecrate validly? One may be allowed to doubt it!” *

44. Because the abolition of the Traditional Mass recalls the prophecy of Daniel 8:12: “And he was given power against the perpetual sacrifice because of the sins of the people” and the observation of St. Alphonsus de Liguori that because the Mass is the best and most beautiful thing which exists in the Church here below, the devil has always tried by means of heretics to deprive us of it.

45. Because in places where the Traditional Mass is preserved, the Faith and fervor of the people are greater. Whereas the opposite is true where the New Mass reigns (Report on the Mass, Diocese of Campos, Roma, Buenos Aires #69, 8/81)

46. Because along with the New Mass goes also a new catechism, a new morality, new prayers, new Code of Canon law, new calendar, — in a word, a NEW CHURCH, a complete revolution from the old. “The liturgical reform … do not be deceived, this is where the revolution begins.” (Msgr. Dwyer, Archbishop of Birmingham, spokesman of Episcopal Synod)

47. Because the intrinsic beauty of the Traditional Mass attracts souls by itself; whereas the New Mass, lacking any attractiveness of its own, has to invent novelties and entertainment in order to appeal to the people.

48. Because the New mass embodies numerous errors condemned by Pope St. Pius V at the Council of Trent (Mass totally in vernacular, words of Consecration spoken aloud, etc. See Condemnation of Jansenist Synod of Pistoia), and errors condemned by Pope Pius XII (e.g., altar in form of table. See Mediator Dei).

49. Because the New Mass attempts to transform the Catholic Church into a new, ecumenical church embracing all ideologies and all religions – right and wrong, truth and error – a goal long dreamt of by the enemies of the Catholic Church.

50. Because the New Mass, in removing the salutations and final blessing when the priest celebrates alone, shows a denial of, and disbelief in the dogma of the Communion of Saints.

51. Because the altar and tabernacle are now separated, thus marking a division between Christ in His priest-and-Sacrifice-on-the-altar, from Christ in His Real Presence in the tabernacle, “two things which of their very nature, must remain together.” (Pius XII)

52. Because the New Mass no longer constitutes a vertical worship between God and man, but rather a horizontal worship between man and man.

53. Because the New Mass, although appearing to conform to the dispositions of Vatican Council II, in reality opposes its instructions, since the Council itself declared its desire to conserve and promote the Traditional Rite.

54. Because the Traditional Latin Mass of Pope St. Pius V has never been legally abrogated and therefore remains a true rite of the Roman Catholic Church by which the faithful may fulfill their Sunday obligation.

55. Because Pope St. Pius V granted a perpetual indult, valid “for always,” to celebrate the Traditional Mass freely, licitly, without scruple of conscience, punishment, sentence or censure (Papal Bull Quo Primum)

56. Because Pope Paul VI, when promulgating the New Mass, himself declared. “The rite … by itself is NOT a dogmatic definition …” (11/19/69)

57. Because Pope Paul VI, when asked by Cardinal Heenan of England, if he was abrogating or prohibiting the Tridentine Mass, answered: “It is not our intention to prohibit absolutely the Tridentine Mass.”

58. Because “In the Libera nos of the New Mass, the Blessed Virgin, the Apostles and all the Saints are no longer mentioned; her and their intercession thus no longer asked, even in time of peril.” *

59. Because in none of the three new Eucharistic Prayers (of the New Mass) is there any reference … to the state of suffering of those who have died, in none the possibility of a particular Memento, thus undermining faith in the redemptive nature of the Sacrifice. *

60. Because we recognize the Holy Father’s supreme authority in his universal government of Holy Mother Church, but we know that even this authority cannot impose upon us a practice which is so CLEARLY against the Faith: a Mass that is equivocal and favoring heresy and therefore disagreeable to God.

61. Because, as stated in Vatican Council I, the “Holy Spirit was not promised to the successors of Peter, that by His revelation they might make new doctrine, but that by His assistance they might inviolably keep and faithfully expound the revelation or deposit of Faith delivered through the Apostles.” (Dnz 3070)

62. Because heresy, or whatever clearly favors heresy, cannot be a matter for obedience. Obedience is at the service of Faith and not Faith at the service of obedience! In this foregoing case then, “One must obey God before men.” (Acts 5:29)

The False Mercy of Pope Francis

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The False Mercy of Pope Francis

by Alexandre Marie

Last April, by the bull of indiction Misericordiae Vultus, Francis announced an “extraordinary jubilee of mercyâ€.

This “Holy Year†opened on December 8th 2015 to coincide with the fiftieth anniversary of the closing of the second Vatican council.  This year of mercy, Francis explained, is meant to celebrate the triumph of Vatican II, the beginning of a new era in the history of the Church:

“The Church feels the need to keep this event alive.  It is then that a new stage in her history began.  The Council Fathers had strongly perceived, like a breath of the Holy Spirit, that it was necessary to talk about God to the men of their times in a more understandable way.  The walls which had enclosed the Church for too long like in a citadel having been flattened, the time had come to announce the Gospel in a renewed fashion.â€

The “ walls†which used to protect the faith having been “flattened†by this “pastoral “ Council, Francis is trying to flatten those which still protect morality.  This was the work of the Bishops’ synod last October, very obviously also convened with a “pastoral“ goal to extend the reign of a false “mercy†destructive of the truth.

Let us recall just four facts which serve to illustrate the very particular fashion in which Francis understands “mercyâ€:

1) the notorious comment “Who am I to judge“ gay people?

2) the “ private†phone call to a woman “ married†to a divorced man, whom he advised to go to receive the sacraments in another parish

3) the call to the Spanish transsexual “woman†who told him of the “discrimination†“she“ was subjected to in her parish, and whom Francis invited to come to see him in a private audience in the company of her “fiancée†– at the expense of the Vatican if you please!

4) the washing of the feet of another transsexual “ woman†last Maundy Thursday – to whom to cap it all off Holy Communion was given.

In this perspective, Francis invites us to experience the opening up to “the existential peripheries†and to dare “noveltyâ€:

“During this Holy Year, we will be able to have the experience of opening our hearts to those who live in the most different existential peripheries, which the modern world has often created in a dramatic fashion. […] Don’t let us fall into indifference which humiliates, into the habits which numb the soul and prevent us from discovering novelty, through destructive cynicism.â€

The Church dreamed of by Francis must conform herself to the world, must allow herself to be molded by the “values†and “aspirations†of the world instead of trying to convert the world to Our Lord.

After having destroyed “the walls of the citadelâ€, the Church must come out of herself and breathe in the “ smell of humanityâ€, even at the risk of “getting hurtâ€.   At least the Church will be cured of her propensity for “self-referenceâ€, freed from the “certainties†in which she entrenches herself and from the pretention of possessing “unique and absolute†truths.  The Church will no longer “proselytizeâ€, she will not interfere in the spiritual life of people but will really be “at the service of peopleâ€.

How could faithful Catholics participate in such a “Holy Year†which is nothing but a charade destined to accelerate the process of the dissolution of Catholicism and to destroy the little that remains?  This “Holy Year“ has nothing holy about it, nor anything even remotely praiseworthy.   It is certainly not the work of the Holy Ghost.  [Editor:  for further information, please see our December 13, 2015 article entitled Should we participate in the ‘Year of Mercy’?  ]

(From Le Sel de la terre 94)

Friends and Benefactors Letter number 21, January 2016 – The Importance of Principles, Part II

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Letter from the Dominicans of Avrillé

No. 21, January 2016

Group photo with H. E. Bishop Faure and our three newly tonsured Brothers (see chronicle).

 

 

The Importance of Principles (Part II)

Maintaining Principles in the Modern World

Dear Friends and Benefactors,

Escaping the seduction of false principles is especially difficult nowadays because these false principles are being taught to the youth beginning at elementary school (thanks to the pseudo-educational system), continually hammered out by the media, and largely accepted by the Conciliar Church:

“The battle is mainly a battle of doctrines. Your resistance, dear brothers, consists therefore in being firm in your minds against the seduction of false and misleading principles. […]  When I ask the wise [men] of this era to identify the worst hardship of modern society, they reply unanimously that mankind is becoming weak and soft.  This reply has even become cliché.  However, we must go further, and ask the ultimate question. […]  Where does this weakness come from?  Isn’t it the natural and inevitable consequence of doctrinal weakness, weakness in belief, and, to be more exact, weakness in the Faith?  After all, courage has no reason to exist if it isn’t at the service of a conviction.  The will is a blind faculty when it is not enlightened by the intellect.  One cannot walk with assurance in the darkness of night, nor even in merely dim daylight. […]  Dear brethren, today, more than ever, the primary strength of the wicked is the weakness of the good.  The core of Satan’s reign among us is the toning down of Christianity in Christians† (Cardinal Pie. Panégyrique de Saint Émilien, November 8, 1859.  Note that Saint Pius X cited the last sentence of the above passage, in his sermon on December 13, 1908, when he beatified Saint Joan of Arc).

The Importance of Education, Especially in the Family

It is especially in the home that moral principles are acquired.  These principles are indelible when they are learned right from childhood – which is the reason why the Revolution constantly wages war against the family, in order to remove any obstacle to the spreading of its errors:

“Nowadays [in 1910!] we have become helpless witnesses to such acts which – if we were living in the ancient times of paganism – even the barbarians and savages would have violently opposed.  Everywhere in France, schools in which the young are taught to know, love, and adore God, are being closed by a government declaring openly that its goal is to establish a nation of atheists.  We are helpless to remedy the situation because we no longer have firm principles solidly established in our souls.  Instead, we have but vague and unstable ideas, incapable of giving us the strength and energy we need.  Why are our ideas unstable?  It is because the higher, fundamental principles have not at all been inculcated in the souls of children by parents, who, having been formed by these principles, have not transmitted them.  In a word, our families no longer have the sense of tradition.†  (Msgr. Henri Delassus. L’Esprit familial dans la maison, dans la Cité et dans l’État. Lille, France. Éditions Deslcée de Brouwer, 1910. pp. 147-148).

The Force of Principles

There is a force attached to the confession of the truth.  If we know good principles well, and if we count on the grace of Our Lord to make these principles known, there will always be men of good will to listen and understand:

“Today more than ever – and let it be understood rightly – society needs strong and consistent doctrines.  Even though ideas are falling apart everywhere, asserting the truth can still be done in society, provided that this assertion of truth be firm, substantial, and without compromise.  The exchanges between men are becoming more and more sterile; each one seems to hold on to a part of truth, without grasping the whole.  As in the early days of Christianity, it is necessary now that Christians attract the attention of all, by the unity of their principles and judgments.  They have nothing to borrow from this chaos of negations and endless experimentation that testify so eloquently to the powerlessness of modern society.  This society is only living off the rare remnants of the former Catholic civilization that the Revolution has not yet taken away and which God’s Mercy has preserved from destruction.  It is up to you, convinced Catholics, to show yourself as you are.  The world may fear you at first, but be convinced that it will come back to you.  However, if you try to flatter these men by using their language, you will amuse them only for a time.  In the next moment they will forget you because you have not made a serious impression on their minds.  They will see in you the image of themselves; and since they have no trust in themselves, they won’t have much more confidence in you.  There is a grace attached to the full and entire confession of the Faith.  This grace, according to Saint Paul, is the salvation of those who accomplish this confession; and experience shows that such a confession is also the salvation of those who witness it.  Be Catholic and nothing other than Catholic.†  (Dom Prosper Guéranger, O. S. B. Le Sens Chrétien de l’Histoire. The Christian Sense of History. Cited in Le Sel de la Terre: issue 22 – Fall 1997, p.196).

Community Chronicle

September 5th – 6th:  Fathers Innocent-Marie, Louis-Marie, Reginald and Terence, accompanied by a group of the high school boys, attend the yearly book fair at Chiré-en-Montreuil (the Publishing house which handles our Éditions du Sel).

September 7th:  Start of the school year for Saint Philomena Elementary School, and Saint Thomas Aquinas High School.  Among the extracurricular activities for the high school boys:  weekly study groups to give them a formation for the doctrinal, political and economic combats of tomorrow.  The number of volunteers having grown from last year, there are now three different groups, under the direction of Fathers Innocent-Marie, Reginald and Terence.

September 14th:  Start of the school year for our three clerical brothers.  On the same day, according to the Constitutions of our Order, the Regent of Studies (Fr. Emmanuel-Marie) and the Master of Novices (Fr. Marie-Dominique), renew their Tridentine Profession of Faith, the anti-modernist oath, and the oath to always hold firmly to the doctrine of Saint Thomas Aquinas.

September 26th:  “Our Lady of Fatima Youth Club†has its first meeting of the year, with Fathers Angelico and Hyacinthe-Marie.

October 3rd: Father Prior and Father Angelico represent the community at the official blessing by Bishop Faure of Saint Louis-Marie Grignon de Montfort Seminary in nearby Avrillé.

October 16th:  Entry of our three new postulants:  Filip (Poland), Tiago (Brazil), and Maximilien (France).

October 24th to 11th November:  Fathers Marie-Dominique and Angelico fly to the U.S. to preach two retreats with Father Zendejas on the 15 Mysteries of the Rosary.  In all, about 35 men and woman from all over the U.S. followed the retreats, and will now hopefully know how to get more out of their daily Rosary.  These retreats were also the occasion for five postulants to be received as novices in the Third Order.  For the Feast of Christ the King, the Fathers replaced Fr. Zendejas at his chapels in Connecticut and Pennsylvania.  Before returning to France, the Fathers made a small detour to Minnesota for Sunday Masses, and a few conferences.  A large number of faithful came out, despite the distance.  In each of the places visited, the zeal and fervor of the faithful was remarkable.

November 21st: Meeting for the preparation of next summer’s “John Vaquié Days†(yearly doctrinal session on the tactics of the enemies of the Church).  Three graduates from Saint Thomas Aquinas Boys’ school begin to take an active role in organizing this event, which gives us hope for the future!

December 1st:  As on every first and third Tuesday of the month, Fr. Angelico meets with a group of faithful in the Friary Library for the adult catechism class.  This year’s theme: Old Testament History.

December 8th:   Second annual Mass and candle-light Procession in the city of Angers, in honor of the Immaculate Conception of Our Lady.

On the same day, Pope Francis inaugurated the “Year of Mercy” with a light show at the Vatican.  The show, jointly sponsored by the World Bank, had a “New Age†environmental theme, in conjunction with the Pope’s recent Encyclical on ecology.  We cannot participate in this “Jubileeâ€, whose sole purpose is to celebrate the 50th anniversary of Vatican II and the new humanistic religion it has ushered in.  For a more detailed refutation of those who advocate participating in the “Year of Mercyâ€, please go to <https://dominicansavrille.us/should-we-participate-in-the-jubilee-of-mercy/>

December 22nd:  Feast of the Patronage of the Blessed Virgin Mary over the Order of Preachers.  Bishop Faure confers the ecclesiastical tonsure to our three clerical Brothers.

Brothers Alain, Louis-Bertrand and Agostinho offer their candles to the Bishop as part of the ceremony.

December 25th: After the solemn ceremonies of the Dominican Christmas Liturgy*, the afternoon is reserved for the traditional Christmas recreation.  As each year, Christmas carols were sung in French, English, Portuguese, Polish and Flemish (the five most common mother tongues among the members of our very international community), but this year there was something new:  it’s the first year we were privileged with the presence of a Bishop (H.E. Faure)!

*The Dominican liturgy has conserved a few practices that have been abandoned in the Roman rite, for example, the beautiful sequence Laetabundus that is sung just before the Gospel.

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Should we participate in the Jubilee of Mercy?

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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 possibleâ€.

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 Vaticanâ€, 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 councilâ€.

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 (…).â€

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 1â€, “Ad 2†are Latin shorthand for   “Response to point 1 aboveâ€, “Response to point 2 aboveâ€, 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 councilâ€.  It is, on the contrary, a great success for the modernists who were able on this occasion to found their “Conciliar Churchâ€.  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 indulgences13.  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 entiretyâ€.    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 “denaturesâ€.  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 Rome14.  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 meetingâ€), and that of the Vatican (“proceed by successive stages†… “towards resolving the difficulties†… “in the perspective of a full reconciliationâ€) 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)

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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 principleâ€.  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 agreementâ€, 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 ferentesâ€15, 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 possible16.

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. 7017).

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 it18â€.

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 less19.

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 rule20.

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 here21.

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 principleâ€

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 strokeâ€.

Satan’s “master stroke” (Part 1 of 2)

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Satan’s “master strokeâ€Â  (Part 1 of 2)

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

1.  Satan Launches his “master strokeâ€

We know that Pope Paul VI spoke of the auto-destruction of the Church and of the smoke of Satan which had entered the Temple of God:

“The Church finds Herself in a time of anxiety, of self-criticism, we could even say of auto-destruction. It is akin to an interior upheaval, which is both acute and complex, and which no-one would have expected after the Council.â€1

“Faced with the situation in the Church today, we have the impression that through some crack or fissure the smoke of Satan has entered into the Temple of God.  There are doubts, uncertainties, problems, anxiety, dissatisfaction, confrontation. The Church is no longer trusted. […] It was thought that after the Council the sun would have shone on the history of the Church.  But, instead of sun, we have had clouds, storms, darkness, searching, uncertainty. […] How was this able to happen?  An adversary power has intervened, whose name is the devil, this mysterious being to whom Saint Peter alludes in his letter.â€2

Just as the High-Priest, Caiaphas, prophesied that it was necessary for Our Lord Jesus Christ to die in order to save His people3, but without understanding his prophecy, so Paul VI saw that the Church was auto-destructing via the action of Satan, but without understanding the process.

On 13 October 1974, the anniversary of the apparitions of Fatima, in a written work entitled “Satan’s Master strokeâ€, Archbishop Lefebvre described in a striking manner how the auto-destruction of the Church was happening.  Here are some extracts from that text:

“Satan’s master stroke will therefore be to spread the revolutionary principles introduced into the Church by the authority of the Church itself, placing this authority in a situation of incoherence and permanent contradiction; so long as this ambiguity has not been dispersed, disasters will multiply within the Church. […]  We must acknowledge that the trick has been well played and that Satan’s lie has been masterfully utilized.  The Church will destroy Herself through obedience.  […]  You must obey!  Whom or what must we obey?  We don’t know exactly.  Woe to the man who does not consent.  He thereby earns the right to be trampled under-foot, to be calumniated, to be deprived of everything which allowed him to live.  He is a heretic, a schismatic; let him die – that is all he deserves.â€

“Satan has really succeeded in pulling off a master stroke: he is succeeding in having those who keep the Catholic Faith condemned by the very people who should be defending and propagating it. […]  Satan reigns through ambiguity and incoherence, which are his means of combat, and which deceive men of little Faith.  Satan’s master stroke, by which he is bringing about the auto-destruction of the Church, is therefore to use obedience in order to destroy the Faith: authority against Truth.“

2. Satan continues his “master strokeâ€

It is not only in the immediate aftermath of the Council that Satan used his master stroke.  He began all over again after the consecrations of 30 June 1988 in order to try to divide Tradition.  Here is how Dom Thomas Aquinas describes the scenario in the last Letter to the Friends of Santa Cruz Monastery:

“On June 30, 1988, after having prayed for a long time, Archbishop Marcel Lefebvre consecrated four bishops so that Holy Church could continue Her mission.  This ceremony stirred up the predicted storm.  Rome thundered excommunication (invalid because Archbishop Lefebvre’s act was licit and necessary due to the situation in which the Church finds Herself) and the newspapers published the news with great gusto.However, Rome was not the only one to disapprove of these consecrations. Some within Tradition also opposed them: Dom Gérard Calvet, Prior of the Sainte Madeleine Monastery in Le Barroux, France, Jean Madiran, director of the Itinéraires magazine, Father Bisig4, and some others.  Dom Gérard said that it was necessary to remain within the visible perimeter of the Church.  In order to accomplish this, he regularized his canonical situation with Rome, abandoning Archbishop Lefebvre and Bishop Antonio de Castro Mayer, bringing with him the Benedictine nuns of the Annonciation Monastery in France.  He also tried to bring with him in his opposition to the 1988 consecrations the Brazilian foundation of Santa Cruz.

And what were his arguments?  They were subtle and threatened to undermine the monks of Santa Cruz:

You must obey meâ€, he said, “because this decision does not concern the Faith.  It is a prudential question.  You must obey me because of your vowsâ€.

These are not his exact words, but that was the essence of his argument.  Dom Gérard had already declared:  “Rome is giving us everything and is asking nothing from us.  How could we refuse?â€Â  He thus employed every means to convince his monks, the faithful and friendly priests: to disobey him would be a mortal sin, a sin against our vows.

What were we to say faced with such an argument?   “Our Faith is exposed to great risks by this agreement with Rome.  We cannot accept itâ€.

“You must come back to Franceâ€, Dom Gérard told me.  “There are fifty monks in the monastery to protect your Faithâ€.

Even though Dom Gérard said there was no risk for our Faith, even though Dom Gérard said that his decision was purely prudential, the truth was completely different.  Even though this decision was prudential, it had serious consequences for the Faith.  By submitting himself to authorities who were not professing the Catholic Faith in all its integrity, Dom Gérard was placing our monasteries in a situation whose harmfulness would be demonstrated over time:  the New Mass celebrated by monks, Religious Liberty defended by Father Basile, the departure of several monks as well as a new orientation for the whole monastery of Le Barroux.â€

3. A means of resisting pointed out by Archbishop Lefebvre

Satan’s master stroke has been working well for about fifty years.  It is to be foreseen that the devil will continue using it.  How can we resist and not allow ourselves to be tricked by it?

Archbishop Lefebvre himself gives us some good advice.

First off, distinguish the two Romes:

“We can think that there is Rome and Rome: [on one hand,] there is the Rome which is eternal in Her Faith, Her Dogmas, Her concept of the Sacrifice of the Mass; [on the other hand,] there is the temporal Rome which is influenced by the ideas of the modern world, an influence which the Council itself did not escape.5â€

Then we must clearly manifest our refusal to follow neo-Modernist Rome. Some weeks after writing his text on “Satan’s master strokeâ€, in his famous Declaration of 21 November 1974, Archbishop Lefebvre returned to this distinction of the two Romes and explained his refusal to follow neo-Modernist Rome:

“We hold fast, with all our heart and with all our soul, to Catholic Rome, Guardian of the Catholic Faith and of the traditions necessary to preserve this Faith, to Eternal Rome, Mistress of wisdom and truth.

We refuse, on the other hand, and have always refused to follow 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. “

In his Spiritual Journey6,“written for us in 1990, as his spiritual will and testament7â€, Archbishop Lefebvre reaffirmed with force the necessity of breaking with neo-Modernist Rome, once more called “Conciliar churchâ€:

“It is, therefore, a strict duty for every priest wanting to remain Catholic to separate himself from this Conciliar Church for as long as it does not rediscover the Tradition of the Church and of the Catholic Faith!â€

As Archbishop Lefebvre also said: “it is the superiors who make the subjects8†and not the opposite. Whence the necessity of maintaining a respectful distance from the Modernist Roman authorities and of observing the principle which was that of the Society of Saint Pius X between 1998 and 2012: “No canonical agreement with Rome before a doctrinal agreementâ€.

This principle was bequeathed by Archbishop Lefebvre after the failure of the negotiations of 1988. Here, for example, are some extracts of the article entitled “À une reprise des colloques, je poserai mes conditions†(“If talks were renewed, I would lay down my conditionsâ€), which appeared in Fideliter No. 66 of December 1988:

“I shall not accept being in the position where I was put during the dialogue. No more. I will place the discussion on 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.†Thus, the positions will be clear.â€

This principle was repeated very many times by the authorities of the Society of Saint Pius X, notably by the Chapter of 2006:

“The contacts made from time to time [by the Society] 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. “

In 2008, Bishop Fellay judged, correctly, that this principle is based on the order of the nature of things:

“It is so clear for us that the issue of the Faith and of the spirit of Faith has priority over all that we cannot consider a practical solution before the first issue is safely resolved. […] Each day brings additional proofs that we must clarify to the maximum the underlying issues before taking one more step toward a canonical situation, which is not in itself displeasing to us. But this is a matter of following the order of the nature of things, and to start from the wrong end would unavoidably place us in an unbearable situation. We have daily proofs of this. What is at stake is nothing more nor less than our future existence.9“

And yet, in March 2012 Bishop Fellay announced that he was abandoning this principle, because of the improvement in Rome since 200610, and this abandonment was supported by the General Chapter of the Society of Saint Pius X in July 2012: the condition of an agreement on doctrine no longer figures amongst the six conditions laid down for a canonical recognition.11

Since then, despite many pleas, Bishop Fellay has refused to return to the old principle. Whence the troubles which Tradition has been experiencing for three years now.

(Continue to Part 2)

  1. Paul VI, Declaration of 7 December 1968. Source in French: Documentation Catholique, 5 January 1969, Column 12.
  2. Homily of Paul VI of 6/29/1972.   Source (in French): http://notredamedesneiges.-overblog. Text in Italian: http://www.vatican.va/… Strangely, it is not the text itself which is reproduced, but a “reportâ€, which is undoubtedly the work of the Curia offices.
  3. “It is expedient for you that one man should die for the peopleâ€(John XI, 50).
  4. Founder of the Society of Saint Peter
  5. « Le coup de maître de Satan » (“Satan’s Masterstrokeâ€), 13 October, 1974.
  6. Archbishop Lefebvre, Spiritual Journey, Angelus Press, 1991.
  7. Bishop Bernard Tissier de Mallerais , sermon of 1 January, 2015.
  8. Fideliter, 70, p.6.
  9. Letter to Friends and Benefactors, No. 73, 23 October, 2008.
  10. “The Chapter in 2006 set forth a very clear line of conduct in matters concerning our situation with respect to Rome. We give priority to the Faith, without seeking for our part a practical solution BEFORE the doctrinal question is resolved. This is not a principle, but a line of conduct that should regulate our concrete action. […] If there were a change in the situation of the Church with respect to Tradition, then that might necessitate a corresponding modification of the conclusion. […] Now there is no doubt that since 2006 we have witnessed a development in the Church, an important and extremely interesting development, although it is not very visible. […] This requires that we take up a new position with respect to the official Church. […] This is the context in which it is advisable to ask the question about some form of recognition of the Society by the official Church. […] Our new friends in Rome declare that the impact of such recognition would be extremely powerful on the whole Church.†(Bishop Fellay, Cor Unum, 18 March, 2012).
  11. “Sine qua non conditions to be laid down by the Priestly Society of Saint Pius X in the case of a canonical recognition: 1 Freedom to keep, to transmit and to teach the sane doctrine of the unchanging magisterium of the Church and of the unchangeable truth of Divine Tradition ; freedom to defend, to correct and to reprove, even in public, those responsible for the errors or novelties of modernism, of liberalism, of The Second Vatican Council and their consequences ; 2 Exclusive use of the liturgy of 1962. The retention of the sacramental practice that we have at the moment (including holy orders, confirmation and marriage) ; 3 The guarantee of at least one bishop. – Desirable conditions: 1 Our own ecclesiastical tribunals, in the first instance ; 2 Exemption of houses of The Society of St Pius X in respect of diocesan bishops ; 3 A Pontifical Commission in Rome for Tradition, dependent on the Pope, with a majority of members, and the presidency, from Traditionâ€. (Father Christian Thouvenot, Circular Letter to Superiors of 18 July 2012. French source: http://tradinews.blogspot.fr/2012/07…)