The Fight for the Faith

Statement of position issued by Father Brendan King

admin The Fight for the Faith


Statement of position issued by Father Brendan King

Taken from:   http://www.therecusant.com/fr-king-may2015

This Statement was read out by Fr. King in the Mass Centres at Manchester, Liverpool and Tunstall on Sunday 26 April 2015. Printed copies of this Statement were released by Father King for distribution on Sunday, 03 May 2015.

INTRODUCTION AND STATUS QUESTIONIS

I would like to speak to you today about a very important matter which concerns us all. This matter is the question of what direction the Society is to take in the future. Do we have to follow the same path that we have followed since the Society was founded by the Archbishop in 1970, or is Providence guiding us now in a different direction? Should the Society and Catholic Tradition maintain the same course given by its founder, or must we now change our position to make us more acceptable to the modern world and to the post-conciliar and liberalized church? May I remind you of the stance and position of the Society since its inception which always was to take the middle course between sedevacantism on the right and liberalism and modernism on the left. This was always the prudent and wise choice of our holy founder, to avoid these two erroneous extremes. I believe and so do many others, clergy and laity, that for several years the Society leadership has been moving away from this prudent and safe middle course, to take a new direction towards some kind of rapprochement or reconciliation with modernist Rome. When did this new direction begin and what were the circumstances that favoured it? I would say its origin and cause was the very successful pilgrimage to Rome in the Holy Year of 2000.

BRIEF CHRONOLOGY OF EVENTS

Let us now go back in time to the year of the consecrations, 1988. On June 30th of that year, Archbishop Lefebvre consecrated four Bishops for tradition and was punished for this heroic act by a most unjust excommunication. This act the Society has always considered to be invalid. The Archbishop replied in his defence, “excommunicated by whom and from what?â€. The following twelve years were like a cold war between the Society and the modernist Roman authorities. The Archbishop was called to his eternal reward in 1991 and Rome was hoping and expecting the Society to fall apart in the years that followed. In fact, the opposite happened as the Society by the grace of God developed and expanded throughout the world and the fruits of Tradition were rich and abundant. The Roman authorities recognized this and the remarkable progress and expansion of tradition was in sharp contrast to the parlous state of the post-conciliar church, victim of the poisoned fruits of Vatican II. The observation of Paul VI that the smoke of Satan had entered the church and that the church was destroying itself, was becoming more and more of a reality as the years progressed. The church was experiencing the greatest crisis in its history and the blind apostles of liberalism and modernism occupying Rome were calling it progress and renewal. This is surely what Sister Lucy described as the diabolical disorientation in the church and the most profound crisis of faith that was leading the church into apostasy. Against this background of disintegration, the Society and Tradition was flourishing simply because it was being faithful to tradition and THAT MIDDLE COURSE which was safe and secure.

This was more or less the state of affairs when in the year 2000 the Society organized a very successful pilgrimage to Rome in the August of that year. It was so successful that the Roman authorities began to take a deeper interest in the work of Tradition and new contacts were established. The Romans could clearly see that the Society was a serious and flourishing organization and they appeared to be well disposed towards us.

It is important to remember at this juncture that the Archbishop always looked to Rome as the centre of unity and took great pains to avoid the accusation of schism by maintaining contact with the Roman authorities. He was also very much aware that he was dealing with liberals and modernists who would use catholic terminology in a different sense. For this reason he would maintain a healthy detachment, keeping a safe distance from the modernist contagion, but always with respect for the office.

Following the success of this pilgrimage, friendly contacts continued through the final years of Pope John Paul’s pontificate who was succeeded by Joseph Ratzinger in 2005 as Pope Benedict XVI. This Pope began to take a great personal interest in the ‘problem’ of Tradition and the Society and began to work energetically towards granting the Society a proper canonical status in the church. Modernist Rome was becoming even more friendly and sympathetic towards the Society. Bishop Fellay petitioned Rome to grant full freedom for the Tridentine Rite of Mass and to lift or withdraw the excommunication of the four Bishops. For the Society this was necessary to establish genuine goodwill on the part of Rome towards Tradition and to foster an atmosphere of confidence and trust amongst the Priests and Laity. Rome acceded to this request as Pope Benedict published Summum Pontificorum and lifted the excommunications in January 2009. A major obstacle was now removed and the process of drawing closer to Rome was gaining momentum. Many in the Society remained unconvinced of Rome’s genuine goodwill given their obstinate attachment to the erroneous teachings and false principles of Vatican II. Still the momentum continued despite the high-level theological discussions which took place during this time between Society and Roman theologians. These talks, which Rome has never published, only served to further demonstrate how far from the Catholic Truth modernist Rome has fallen.

The situation was now developing rapidly to the point that Rome was now offering a concrete practical agreement in early June 2012 and it seems clear that Bishop Fellay was ready to sign it. It appears that the Society would have been granted a Personal Prelature rather like the status of Opus Dei, but the local Bishops would have to give their approval/permission for our apostolate in their dioceses. This was clearly going to be a major problem. At the last minute, inexplicably, Cardinal Muller insisted that the Society accept Vatican II and the New Mass. Bishop Fellay refused the agreement and the talks collapsed. Or so we thought!

You will remember that Bishop Fellay visited us in June 2013 and gave a conference in Liverpool explaining his actions and strategy in dealing with modernist Rome. He told all the Priests of the District in Preston that he engaged in this long and drawn-out process of negotiation with the Roman authorities because he wanted to find out what they really thought. He kept repeating that it was never a question of a purely practical agreement, but if that was the case, then what kind of agreement was it that he was on the point of signing? (We must bear in mind that the 2006 General Chapter had decided that there would be no practical agreement with Rome, without Rome’s clear and unequivocal return to Catholic Tradition). He told me privately that he felt it was his duty to engage the Society in these talks and negotiations. That is quite reasonable, of course, but didn’t we already have the overwhelming evidence of what the Roman authorities thought and believed, and this was emphatically demonstrated anew through these recent talks and their inevitable collapse. The Romans always want us to accept the New Mass and Vatican II—it always was like that in the time of Archbishop Lefebvre and it is even more so today under this revolutionary Pontificate of Francis! Why then we ask, are the negotiations ongoing, and they clearly are? The impression we had after the agreement collapsed was that we would withdraw now from these close contacts as the intention of the Romans had become crystal clear. However, contacts were maintained and this was confirmed recently by Archbishop Pozzo, Secretary of the Ecclesia Dei Commission.

Just to go back to June 2012. I was at Ecône for my Priestly Jubilee and the atmosphere was tense to say the least. I wanted to speak to Fr. Nély who as the Second Assistant is one of Bishop Fellay’s close advisors. He agreed to receive me and I expressed my concerns about a purely practical agreement with Rome without their genuine conversion to Tradition. I then put to him the question: Was it no longer possible for the Society to hold to the position laid out by the Archbishop, which is this MIDDLE COURSE? He did not answer the question directly but said that a whole generation of Catholics are growing up not knowing what it is to be in a normal relationship with Rome. That is not normal, he said, and if we don’t do something about our Canonical situation then we will become schismatic or sedevacantist. It was a very interesting revelation of what thinking lay behind this new strategy of negotiation with Rome on the part of Menzingen. It said it all, in fact. The problem was not with modernist Rome but with the Society which was in an abnormal situation. Who and what had caused the abnormal situation in the first place if not the Council and the modernist conciliar Popes? Did not the Archbishop often say (I heard it repeated with my own ears) “I have no personal views in matters of religionâ€. He used to say that, in the years following the Council, he found himself in an increasingly isolated position until he was finally alone. He hadn’t moved or changed at all but the church after the Council had abandoned him and rejected two thousand years of tradition to embrace modernist doctrines condemned by the Church. We all rallied to him because we all felt abandoned and betrayed, too, and we recognized in his voice and his actions the voice of Him Who is the Good Shepherd who lays down his life for the sheep.

Will there be a signed agreement? Many argue that nothing has been signed so there is nothing to worry about. This is to miss the whole point, as the facts all reveal that there is a tacit agreement already in place. If the marriage has not yet been consummated, the spouses are engaged and betrothed. Many have observed the lack of critical language coming from Menzingen with regard to the scandals and abuses in the Conciliar Church in the last few years and particularly during the present Pontificate. Silence for the most part and when there is a response, at best it is weak and half-hearted. Perhaps there will never be a signed agreement, deemed unnecessary because the Society is already well on the way to becoming another Society of St. Peter and is, to a certain extent, already under the control of the modernist authorities.

Let me give you a perfect example, which brings us up to the present day and clearly demonstrates to what extent the Society has changed and has come under the influence of modernist Rome. On the 19th March, the feast of St. Joseph, Bishop Williamson consecrated Michel Faure a Bishop in a Benedictine monastery in Brazil. Father Faure was ordained in 1977 at Ecône by Archbishop Lefebvre and was chosen by the Archbishop as his personal choice to be consecrated with the three other candidates at Ecône on 30th June 1988. Father Faure informed the Archbishop that Alphonso de Galaretta would be a more worthy choice and so it was the latter who was consecrated and not Father Faure. Had Father Faure remained silent, he would have been a Bishop of the Society for the past 27 years. It was therefore a wise choice and surely a necessary act in order to ensure the continuation of the Priesthood, the Sacraments, the Apostolic Succession and for the salvation of souls. Menzingen issued a statement the following day saying that the Society denounced the consecration: “The Society of St Pius X denounces this episcopal consecration of Father Faure, which despite the assertion of both clerics concerned, is not at all comparable to the consecrations of 1988â€. The one thing that is necessary above all else for the life of the Church is the Priesthood and without Bishops there can be no Priests and the Faith will be destroyed. How can the Society denounce this action as the crisis in the Church is immeasurably worse than it was in 1988! I, as a Priest of the Society, do not denounce it but, on the contrary, I applaud it as a most necessary and heroic act. The only conclusion that can be drawn from this denunciation is that the authors no longer think that the crisis is very serious and that they have now a new-found confidence and trust in modernist Rome to provide Catholic Bishops for the future. Objectively considered, this consecration was a positive good for the church of the highest order and I personally cannot understand any reason for denouncing it. If one does, logically one denounces the consecrations of 1988 also. As long as the crisis of Faith continues, such consecrations must be necessary and performed to continue the life of the true Church of Christ. Bishop Fellay and Menzingen have denounced the very act necessary for the survival of the Church! Such an act is a most necessary part of Operation Survival and close cooperation and entente with conciliar and modernist Rome is Operation Suicide.

Interview with Bishop Jean-Michel FAURE – March 25, 2015

admin The Fight for the Faith, Uncategorized


Interview with Bishop Jean-Michel FAURE

March 25, 2015

Your Excellency, there are some who are asking what the reasons are that led to your consecration having been done with so much discretion.  Wouldn’t it have been better to have given greater publicity to such a joyous event?

The consecration had to be done this way so as not to have been hindered. Bishop Williamson’s situation remains delicate.  We chose this monastery because it is a little distant and provides certain measures of security.  Moreover, there is adequate space here which makes it easy for liturgical ministers.  Overall, there was a need to avoid any type of disturbance, and this was accomplished successfully.

Your Excellency, can you tell us anything about the signature of the 1988 protocol? Were you with Archbishop Lefebvre in those days?

I was not; instead, I was made aware of these facts just like any other member of the Society.  On the 5th of May of 1988, Archbishop Lefebvre signed a protocol for an agreement with Rome, in which the pope recognized the right to consecrate one of the SSPX priests a bishop.  At this time, it was considered to be something necessary in order for the work of Archbishop Lefebvre to survive after his death, but such a thing was also the bait and the hook to obtain the Archbishop’s signature.  I think that when Archbishop Lefebvre signed this document he had a moment (temporary indeed) of weakness, as was the case with Saint Joan of Arc, and like her, he wrote, after the “worst night of his lifeâ€, a retraction letter to the Vatican representative, by which he nullified the protocol.  Bishop Fellay cannot take advantage of this moment of weakness which was later retracted to say he is imitating Archbishop Lefebvre’s conduct. “I went too farâ€, Archbishop Lefebvre would say later, referring to the signature of the protocol.  Archbishop Lefebvre had no illusion about the Roman diplomacy and the Roman interlocutors, as is demonstrated in many of his declarations and in the non-diplomatic determination that appears in the fundamental declaration of 1974 about the two Romes: the Eternal and the modernist, or the two churches: the Catholic and the conciliar. And Bishop Fellay, in so far as he confuses the current, official, modernist Rome with the Eternal Rome, he makes himself unfaithful to Eternal Rome, guardian of the Truth.  He confounds the conciliar church – about which Arch. Lefebvre spoke so much – with the Catholic Church.  For Bp. Fellay there is only one church and only one Rome: but this is the antithesis of Arch. Lefebvre’s position.

Your Excellency, recently we have been able to read many criticisms about yourself. For sure, the devil is not very happy with this consecration. What could you tell us about this?

What happens is that we intend to continue as much as possible the line of Arch. Lefebvre, and for this reason we receive attacks from the right and from the left, just like it happened to Arch. Lefebvre.

From the right and from the left?

Yes.  On the left are those that are carrying out the integration of the SSPX into the conciliar church, and on the right are the sedevacantists.  Sedevacantism is an excessive simplification of the situation (and sometimes it is not exempt of sentimentalism, even though this may be understandable).  That was not accepted, on a prudential level and after a deep examination, by Arch. Lefebvre and by theologians and canonists of high level that he was able to consult.  On this, one must speak about the true grace of state in Arch. Lefebvre, who had to some degree the same role of Saint Athanasius against modernism.  We have no doubt that Providence put him here to guide us in this crisis of the Church, that has only gotten worse after his death, but continues to be essentially the same. We cannot say that Francis has a greater responsibility than Paul VI or John Paul II for the development of the crisis that Arch. Lefebvre, Bp. De Castro Mayer, Fr. Calmel O.P. and so many other great theologians confronted.

On the other hand, Menzingen says that Your Excellency and Bp. Williamson do not  recognize the Roman authorities “except in a purely rhetorical mannerâ€.  

No more and no less than Arch. Lefebvre. Hence the sedevacantists also attack us, and in a very violent way.

Your Excellency, in your Masses do you pray for Pope Francis? 

I follow Arch. Lefebvre’s instructions about this matter: pray for the pope and denounce his heresies, like Saint Athanasius and so many saints who had to oppose the popes of their times.

Concerning these liberal and modernist popes, and the question of the Catholic Church vs.  the conciliar church, does Your Excellency agree with the position of the Dominicans of Avrillé, as exposed in the article titled: “One Pope for two Churches� 

Yes.

Let us continue with the theme of the pope. In the previous interview we asked  Fr. Faure what would he do if Francis invited him to go to Vatican. And now we ask you as Bp. Faure, what would you say to Francis?

Above all I must say that such an interview is practically impossible, since a sine qua non condition is the presence of Bp. Williamson and the other priests, any type of “negotiation†already being excluded as seen as a deal of any sort, as Arch. Lefebvre used to say, so long as there is no radical conversion on the part of Rome, accepting, in fact and in right, all the encyclicals prior to Vatican II, as well as the condemnations against liberalism and modernism that they include;  but this apparently will not happen before the third world war (that seems near).  I would say to the pope:  “What Church do you belong to? To the Catholic Church or to a falsification of the Church?”  His function is to confirm his brothers in the Faith.  I would remind him of the words of Saint Paul: your authority was given to you “unto edification, and not unto destructionâ€(2 Cor. 13, 10), to edify and not to destroy catholic faith and morals.  I would say to him the following, citing Arch. Lefebvre: “Do you agree with all the great encyclicals prior to John XXIII, and with all the popes up until and including Pius XII?  Are you in ‘full communion’ with those popes and with their teachings?  Do you accept the anti-modernist oath?  Do you agree with the Social Reign of Our Lord Jesus Christ?  If you do not accept the doctrine of these predecessors of yours, it’s useless to talk with you.  It is because we are faithful to the Eternal Rome that we are obligated to separate ourselves from the modernist and liberal, current and official, Rome.  Don’t think that just because Menzingen may let itself be seduced, that Bp. Williamson or I are going to fall for the same trap.”

Coming back to the critics and lies about yourself, some of them are extremely ridiculous. Therefore, forgive this question that we are asking with the purpose of honoring the truth and in order to protect some simple and excessively gullible souls: Can you tell us something about the circumstances of the burial of your father? 

In March 3, 1986, my father’s body was taken to my home for the wake. There he was placed upon my bed, and not upon the floor, as the slanderous sedevacantists falsely claim.  Let them say the names of the witnesses!  Personally, I can name Fr. Canale SSPX, who celebrated the Requiem Mass, Fr. Ricardo Olmedo SSPX, and the seminary professors who knew the facts, the seminarians that today are priests, Fr. Schmidberger SSPX, who was in the Mass and in the cemetery, and also the members of Mesuda family, who were great benefactors of the seminary when it began and who were present at the wake ceremony.  These ones later gathered in their field, moved by mercy, the twenty seminarians that left seminary during the sedevacantist rebellion of 1989.  My father was buried in the little cemetery of the Society where his his tombstone was made visible after the mass attended to by all the seminarians and many priests and faithful. In this incident there was nothing abnormal and nothing to hide; but what we have here is an example of the sedevacantist logic to say Bp. Faure is Jew: I was born in Algeria; Jews are numerous in Algeria; therefore, “I must be a Jewâ€.  But, as Muslims are much more numerous, maybe I am a marrano muslim?  Against all these very ridiculous calumnies and fabrications, I have a very good genealogical tree of my family in France that I will make public when I go back there.

And what can you tell us about the crisis of the Argentinian seminary, in 1989? They also blame you for this. 

About the crisis in the Buenos Aires seminary, I am making it clear that I arrived in Mexico in September 24th, 1985, five days after the terrible earthquake, after having been appointed Superior of the District of Mexico, but this crisis took place in 1989, in the period the sedevacantist rebellion against Arch. Lefebvre.  The director, one professor and many priests of this tendency had influenced half of the seminarians of La Reja, that waited the visit of Fr. Schmidberger in 1989 to leave wholesale the seminary and get into a “seminary†made by a secular group in Mexico.  A complete failure: a little group of them remained in an abandoned monastery near Cordoba, Argentina, and afterwards around Luján, and finally in El Bolsón (South of Argentina).  Therefore, it is an evident lie that the supposed  scandal around the burying of my father, that happened three years before, had provoked the immediate departure of these twenty seminarians.  Bp. Tissier writes about these facts in the biography of Arch. Lefebvre. (page 546, 2nd Ed., Edi. Clovis, 2002).

(Translation by Michael)

Menzingen’s avowal

admin The Fight for the Faith, Uncategorized , , ,


Menzingen’s avowal

by Dom Thomas Aquinas OSB
March 22, 2015

The March 19th communiqué from Menzingen, although brief, informs us of a good number of things. Among them is the admission that Bishop Williamson was expelled from the SSPX for his opposition to the rallying policy of Bishop Fellay.

Up until now, Menzingen spoke of disobedience: Bishop Williamson was undisciplined, a bad subordinate who does not obey orders. Now Menzingen admits the real reason: “the violent criticisms” of Bishop Williamson concerning Menzingen’s relations with Rome. The same goes for Bishop Faure. That is their crime.

The incident of the letter written by the three bishops to Bishop Fellay and his assistants was not appreciated at all. Archbishop Lefebvre certainly had relations with Rome, but in the hope that Rome would correct itself and would come back. In fact, it was Archbishop Lefebvre who directed the negotiations with invincible certitude because his criterion was the Faith of All Times. Even so, he himself nearly fell into Rome’s trap. “I went too farâ€, he said.

But with Bishop Fellay, things are handled very differently. It is not he who directs the negotiations.  It is not he who has the strength to say to Rome:  “It is I, the accused, who should judge you.” No, Bishop Fellay does not present himself as judging the errors of Rome. Rather, he presents himself as being the guilty party, labouring under “an irregular situation“, who needs to “fall into lineâ€, but who’s having a hard time doing so because “his“ Society does not follow him.

Let us digress for a moment. Are we to judge Rome? Is that not the role of the superiors rather than of the inferiors? Of course. But it is the superiors who have already judged. It is Quanta Cura, Pascendi, Quas Primas, etc. that condemn the liberal popes.  It is Rome, the Eternal Rome, that has already judged the neo-modernist and neo-Protestant Rome. That is what Bishop Fellay seems to want to forget (and make others forget) with his “concrete Church of todayâ€. End of digression.

Bishop Williamson blocked Menzingen’s moves.  He was a hindrance. Everyone knew it, but the General House gave another version.  Now they admit it.  “The violent criticisms“ of Bishop Williamson against Operation Suicide were the cause of his expulsion. It was about time Menzingen said it. Now it is done.

However, Menzingen falsifies the matter by saying that these violent criticisms were about “all relations with the Roman authorities“. No. This is not true. They concern the rallying that would put the SSPX under the modernist and liberal yoke used by the devil to try to achieve what Corção called “the final sin“: to bring down the last bastions in an ultimate and monumental offensive against God.

Under no circumstances will we support this effort. The devil will not achieve his goal because Our Lady is keeping watch: Ipsa conteret. This is our hope. It will not be in vain if we are faithful, by the grace of God: Fidelis inveniatur.

Sweetness and Bitterness in Menzingen

admin The Fight for the Faith, Uncategorized , ,


Sweetness and Bitterness in Menzingen

By Amicus Romanus ;  Translation provided by Michael Fuller

From the same mouth bitterness and gall and sweetness and honey is emitted, but not in the same direction.

— Towards Bishop Williamson and Bishop Faure, it’s all bitterness.

— Towards Conciliar Rome, it’s all sweetness.

The communiqué from Menzingen regarding the March 19th consecration offers a truly impressive contrast.

PART I:  Only bitterness!

Joseph’s brothers could not speak peaceably to him, as much as they looked on (Genesis 37:4). From Menzingen, don’t expect one single kindhearted word of recognition or of charity towards Bishop Williamson or Bishop Faure, after their decades of good, loyal service.  Menzingen only thinks of denouncing them: “The SSPX denounces the episcopal consecration of Rev. Fr. Faure”.  At least this is clear, but why this denunciation?  What is reprehensible in this consecration?  This is something much more sinister.  A very strong animosity is felt, but many rational arguments are not discerned.  And even worse: it tastes of bitterness!  Menzingen seems unable to speak objectively simply respecting the facts about the two bishops. At all costs, they must deform and dirty the intentions, dirty the reputation of people.  The tendency seems unstoppable.

1. “Against any relations…“

First example: the relations with Rome.  Everyone knows that Bishop Williamson and Bishop Fellay oppose each other on this point.  The former estimates (whether he is right or not is not the question here) that the latter lacks the necessary strength to decidedly oppose -face to face- the errors of the Roman authorities; instead of impressing his interlocutors -like Archbishop Lefebvre- by frontally reminding them of the inopportune truths, he lets himself be impressed by them.

More fundamentally, the opposition is about the finality of the negotiations. For Bishop Williamson, there is only one objective: that the Roman authorities abjure from all the modernist and liberal errors and everything that has resulted.  Meanwhile, Bishop Fellay dreams of a canonical recognition, even before the conversion of the authorities.

All of this is notoriously public.  The question is not to know if it is necessary or not to discuss with Rome, but how and with what finality to go about with these discussions.

Menzingen could easily say it in one word: Bishop Fellay and Bishop Williamson differ regarding the discussions with Rome.  This is clear, simple, true, and perfectly objective. But no! Menzingen could not be resolved to call it how it is.  The necessity to dirty the reputation was too violent.  Distrusting the evidence, Menzingen declared that Bishop Williamson and Bishop Faure are:

“against any relation with the Roman authorities”.

But they have explicitly declared the contrary (still on the eve of the consecration), but that doesn’t count.  Apparently, Menzingen knows more about what the bishops themselves think!

2. “It is not at all comparable…”

Second example: the comparison between the 1988 consecration and the 2015 consecration.  The differences and similarities can be argued a long time. 1  At least it is unarguable that the nature of the act is the same.  There was a paternal link (through Bishop Williamson, Archbishop Lefebvre is now the “grandfather in episcopacy” of Bishop Faure).  Archbishop Lefebvre himself had contemplated consecrating Jean-Michel Faure.  The state of necessity in the Church has not diminished since 1988.  Finally, Bishop Williamson has the same discourse that Archbishop Lefebvre had at the time.

Different circumstances of times, places, or manner can always be disputed, but Menzingen doesn’t even attempt it.  Their communiqué simply declares that “the episcopal consecration of Fr. Faure is not at all comparable with the consecrations of 1988″.  You read that right: not at all.

Among all the ways of criticizing the 2015 consecration, Menzingen chose the most expedient, the most extreme, the most insupportable, to reject as a whole.  “It is not at all comparable.”  It is integral negationism.

3. “All the declarations…“

We approach the apex.  And here finally:

“All the declarations of Bishop Williamson and Rev. Fr. Faure prove abundantly that they no longer recognize the Roman authorities”.

This is the accusation that kills: sedevacantism!  An outright accusation alleged without even a minimal, faint shadow of a doubt.  We are very far from interrogative-negative formulas or from the dimmed allusions of Bishop Fellay when he tries to emit reserves about Pope Francis (we don’t understand…”, “We have the impression…”).  Here Menzingen understands very well and is certain.  This confession was not made once, by surprise or by halfhearted words, it’s in “all the declarations” of the wicked bishops.  Yes all of the declarations!  Faith in Menzingen!

Moreover, Menzingen realizes that there might be, among the readers of the communiqué, some readers of Bishop Williamson that can be a little surprised because they have read exactly the opposite.  Not only does Bishop Williamson recognize the Roman authorities, but he has frequently argued against sedevacantism (and in a more convincing way than Bishop Fellay, who is content with presenting as a scarecrow).

Those who have read Fr. Faure (notably the interview before his consecration) can experience the same surprise, and even think that good Bishop Fellay lies, or at least that he says just about anything.

Happily, the bile reserve has not run dry.  To prevent against any embarrassing question, it is sufficient to accuse them, Bishop Williamson and Bishop Faure, of lying.  All of their declarations affirm that they recognize the Roman authorities?  It doesn’t matter!  It is simply that they don’t believe what they say.  They are only words in the air, empty, rhetorical spins.  And Menzingen, which really knows better than what the bishops themselves are thinking, finishes:

“All the declarations […] prove abundantly that they no longer recognize the Roman authorities, except in a purely rhetorical manner”.  [formatting emphasis is ours]

This is what we call, in good French, a judgment of intention.  It is the preferred tactic of subversives (communists, masons, etc.), because it is very difficult to counteract.  You all can respond however you like, it matters little, because we have put forward the principle that you all do not really believe what you say.  State ten times that you recognize the Roman authorities, undertake the work of refuting the sedevacantist arguments: we content ourselves with responding that your insistence on this point is suspicious and confirms, once more, that you all don’t absolutely recognize the mentioned authorities “except in a purely rhetorical manner”.

A simple question for Bishop Fellay:  Conscientiously and before God, is it truly correct that this polemical procedure is in complete conformity with the Gospel?

PART II:  Only sweetness!

But the most impressive is the contrast.

After all, Menzingen could be suffering from a toothache or had a bad night when they wrote up their communiqué.  This could explain the bitterness.

But the gall?

Well, reread attentively: is it not evident that they have left out from this communiqué any expression that could constitute a minimal possibility of risk of displeasing conciliar Rome?

1.  “State of necessity†without an identifiable cause.

“The Society of St. Pius X still maintains that the present state of necessity renders legitimate its action throughout the worldâ€.

—But where does this state of necessity come from?  It seems to float in the air without a cause and without an explanation other than the evil of the times.  Menzingen mentions it as if it verifies the rain or the sun and does not remember even once that the harm comes firstly from the pope and the Holy See that propagate, since 50 years ago, mortal errors to souls.

– Shush! Shush! Warning! You are going to offend Rome!

2.  The limited bishops and the administering of the sacraments.

Archbishop Lefebvre consecrated bishops so that they could ordain priests, this is certain, but also to defend the faith and combat the current errors, moreover, the modernist and liberal errors spread by the conciliar hierarchy.

Apparently, this has ended.  For Menzingen, the bishops must no longer combat the errors.  The communiqué explains that Archbishop Lefebvre consecrated bishops in 1988 and:

“his sole goal was to make available to the faithful the sacraments which priests ordained by the bishops would offerâ€.  [formatting emphasis is ours]

“[T]he sole goalâ€: the state of necessity in the Church is limited to the sacraments- and what about the doctrinal crisis?  What about the errors of conciliar Rome, the neo-modernist and neo-protestant tendency so frequently denounced by Archbishop Lefebvre?

-Shush! Shush! Warning! You are going to offend Rome!

3.  Errors that “Who knows from whence they come”?

Nevertheless, there are errors. Menzingen indicates that it is necessary to oppose them.  In its martial fit of rage, the communiqué goes all the way to valiantly declaring that the Society must oppose the errors “from wherever they may comeâ€!    And just from where do they come?  They won’t tell us anything else!

-Shush! Shush! Warning! You are going to offend Rome!

Bishop Fellay, accused by Bishop Williamson of gleaming in front of conciliar Rome, should have taken advantage of the occasion to prove otherwise.  Some words against the neo-modernist and neo-protestant Rome would have been particularly adequate.  The very situation even seemed to require it. But no!  Not a single word.  Bishop Williamson and Bishop Faure are scorned, but modernist Rome is in no way denounced.

And regarding this, one of the two applies:

  • Either:  whoever is responsible for the communiqué from Menzingen was (a suspected plotter and) is a secret ally of Bishop Williamson, and he treacherously works to discredit Bishop Fellay – publishing, in his name, communiqués crafted liberally (sickly-sweet for the enemies of the faith, bitter for its defenders).
  • Or: the communiqué really expresses the way Bishop Fellay thinks, and so the joy that Archbishop Pozzo promptly directed to the SSPX for this beautiful communiqué is understood.

P.S. Secondary consideration

It is curious that Menzingen always expresses itself as if the state of necessity that afflicts the Church was its own territory or its private property.  Only the SSPX can seemingly invoke it in order to justify its apostolate.

Lastly, Menzingen seems to attribute to itself a supreme, extraordinary jurisdiction almost like the pope exercises the supreme ordinary jurisdiction.  This perspective would explain the reason that Menzingen believes it is authorized to “denounce†the consecration of Bishop Faure: an attempt against its Monopoly.

If this is not the case, well then what is it?  A personal prelature already agreed upon by Rome-secretly- to Bishop Fellay?

The sermon of Bishop Williamson for the Episcopal Consecration of Fr. Faure

admin The Fight for the Faith, Uncategorized ,


The sermon of Bishop Williamson for the Episcopal Consecration of Fr. Faure

Translated by Michael ( [email protected] )

Pictures compliments of   nonpossumus-vcr.blogspot.com/2015/03/consagracion-de-monsenor-faure.html

 

In nomine Patris, et Filii, et Spiritus Sancti. Amen.

Forgive me that I do not speak Portuguese.  I have to speak Spanish instead, and I hope that all will be able to understand.  For this very great feast day of St. Joseph who, after the Most Holy Virgin, is the greatest of all Catholic saints, and is Patron of the Church — well I had not thought particularly in this, but the fact is there – it is for this feast of the Patron of the Church that we meet here today to look after the consecration of what I suppose we call the Resistance.

Brothers and sisters, the fact is that the Truth, the Truth of God, the Truth of Christ, the Truth of the Church, is today in grave danger.  In the first place, of course, there is the 2nd Vatican Council.  The fact is that, since already some centuries ago, the enemies of God were preparing a new world, what we call today the New World Order.  It’s a completely different world.  And they want this to take the place of the world of God.  It is God who created nature and who created all of these things. It is not man.  God is the Creator of man and the Master of the Universe.  The Master of masters, the Lord of lords, the King of kings is God and not man.  Saint Pius X said that “the grave problem of the modern world is that it wants to substitute God.”   It is true.  It wants to take the place of God.  And so, after some centuries, in the beginning, the Church and the popes could not withstand this treachery but the world has constantly handed itself over more and more to the ‘glory of man’ and has tried to snatch away the glory of God.

And finally being surrounded by these enemies, the churchmen, at the Second Vatican Council tried to change the religion of God ; and the contamination was there so deeply that the great majority of bishops in the Council went along with trying to end Tradition.  Incredible ! – but not incredible for someone that understands just how profound the corruption of the modern world is.  This corruption has even penetrated inside the Church ; and the great majority of churchmen have fallen, particularly the popes: John XXIII, Paul VI and the popes after the Council, John Paul II, Benedict XVI, and now Pope Francis who is the most evidently revolutionary of all of these popes but has participated with the very same principles of his predecessors since the Council.  It is like saying that deep down Pope Benedict XVI is just as revolutionary as Francis, but with Francis only it is much more evident.   His subjective intentions within him, only God can judge, but objectively, objectively they are traitors of the true religion of God.

There was one bishop that resisted and remained faithful and today in particular all that are here today appreciate him very much : his character and his faith, his fidelity to Our Lord, Our Lord of the true religion of God: Archbishop Lefebvre of course.  And without him we would not be here today.   It is evident.  And what he did at the end with his resistance was exactly his consecration of 4 bishops in 1988.  And when he preached in that ceremony, he said that what we are doing here is  “Operation Survival” instead of “Operation Suicide”.   If we had made a compromise with the Second Vatican Council, if we had made this compromise, we would have committed the suicide of the resistance to it.   So that our resistance, the good resistance to the lie, the good resistance to the lie and the resistance that maintains the Truth, we must never forget this.  And he was saying that if we also make this compromise with the Council, it would be Operation Suicide, and instead we consecrate bishops to secure Operation Survival of the Faith, of the Truth, in a world of lies where there is no truth, in a world of lies, deceit, treachery, we commit the act of consecrating bishops to defend the Truth, for the reason of defending the Truth.  If the Catholic Faith was not the true, we would not be Catholics, the reason is that it is the Truth, and the Truth, of course, is the Faith, the Catholic Faith.

And today what are we doing?  It is nothing more than the extension in modern times, that is 25 years later, the extension of Operation Survival.  It is nothing more.  It is like saying in a certain sense: we are only repairing the emergency light of Archbishop Lefebvre.  There was the Church with its great human, electronic light, and this light was turned off, and Archbishop Lefebvre turned on the emergency light, and now with the SSPX, today the Society is also giving in to the compromise of the Second Vatican Council.  They want to associate themselves, or they want to be united with the Romans, they want to follow the Romans. The Society has not yet died, it is not yet dead, but it is dying on the road, it is headed down.  Maybe it will leave this path and return to the path of Archbishop Lefebvre, that is the way of defending Truth.  That it may return to defend the Truth.  But so many men today have lost the Truth and it is the fundamental element of the crisis of the modern world.  Men have lost the sense of the Truth.  Because Truth is the correspondence between my soul and reality, and modern man lives his virtual life in a bourgeois way. All of these phones and technology have created a plastic, artificial world, and the sense of the Truth is lost!  There is a lack of peasants with sane judgement to live through what is to come.  And what is being done by the Church today, today the falsehood; and the way that the Society wants to take is a falsehood.  But they do not see it.  They do not see it.   So we have to play the role of repairers of the emergency light.  It is not a glorious role!  We do not save the Church!  We do not have that pretension.  In no way whatsoever do we have the pretension of saving the Church.  No, no, no!  Only God can save His Church today and He will do it.  And in His time and His terms.  But up until now God is purifying His Church, and He wants us to do what we can to save and maintain the treasures of the Church in order to be able to hand them over once more when the churchmen will have been truly corrected and enlightened by God.  And He will do it but probably by means of an unimaginable chastisement because the momentum of the grave reality, of destitution, of the grave world of modern man is only leaving reality and if it doesn’t happen, everything remains a dream, a dreamworld.  And so we do what we can.

We are thankful to Father prior, Fr. Thomas Aquinas OSB, for this beautiful ceremony, and this makeshift, metal cathedral.  Such a great improvisation.  And that is how it is said, where there is a will, there is a way. And if we desire to remain faithful to God, He will find us in the right path.  It is impossible that God abandons souls that have not abandoned Him.  That means that it is not God that abandons us. It can only be us if we abandon Him.  That God may impede it!  We are thankful to Father.  We are thankful to the sisters that have worked so much to constitute this improvised cathedral.  We are thankful to the monks that have also worked so hard to help bring about this ceremony and have done very well.  And that is how it is.

Tomorrow and after tomorrow maybe there will be more treachery, so very possible, if things continue as they are headed, it is very possible, but it does not matter.  Each day keep going.  Today we will continue being faithful and we are very thankful for all who have come, some from very far away.  Forgive me that we did not want to publicize the fact beforehand, but we wanted to secure and protect the ceremony.  We wanted to protect the ceremony from any impediments that could have arisen because not everyone likes this ceremony.  It is very evident.  And we actually expect that the devil detests this ceremony.  So then the devil has many servants, and they might have been able to impede this ceremony.  We could have waited and asked for a sign from Divine Providence like Archbishop Lefebvre did in 1988.  In particular, for me it seems that the Church can not substitute bishops that can ordain priests and confirm adults and children.

So then, in the political situation of today of which the 3rd world war can come about at any moment, with some recent news from my country, England, that weapons of mass destruction have been prepared a long time ago to be dropped on Russia.  It is madness!  Madness.  But men are insane and these liberals have the instinct of suicide, and the third world war is a ceramic product of this instinct of suicide.  And it will come about, and when it happens, it is absolutely unable to know how the events will play out. And in this case, to only ordain and confirm seems to me to be something irresponsible.  The world is not calm. It is very unstable and destabilized.  We do not know how things will turn out. So then without publicity, without looking for glory in any way whatsoever, without  wanting to gain attention from the world, in contrast, at least myself, I want only to hide from the limelight after this ceremony as much as possible without any pretension whatsoever.  We are doing this in order to defend the Church.

Beloved faithful, beloved priests, and there are even priests from afar, the United States for example, others from all over Latin America, we pray to Saint Joseph, the great Saint Joseph so that he aids us, he who is most faithful, his example of faithfulness and protection and of lack of publicity, we don’t want publicity, do the best that one can do.  We ask Saint Joseph that everyone, each one of us according to his vocation in life, understands how to remain faithful and strictly to the Son of God and His Most Holy Mother, the Most Holy Virgin.

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

An interview with Bishop Williamson immediately after the ceremony of the consecration of Bishop Faure

admin The Fight for the Faith, Uncategorized ,


An interview with Bishop Williamson immediately after the ceremony of the consecration of Bishop Faure

Translated by Michael ( [email protected] )

Pictures compliments of   nonpossumus-vcr.blogspot.com/2015/03/consagracion-de-monsenor-faure.html

Did the priests support you regarding this consecration?

Sermon of Bishop Williamson at the 2015 consecration of Bishop Faure
Sermon of Bishop Williamson at the 2015 consecration of Bishop Faure

Yes, there was a group of priests from Latin America and the United States and elsewhere.  There are priests that understand, they are not numerous, but they have courage; they have faith, and are determined to continue in the right direction.

What made you decide to perform the consecration at this moment?

Each day it became more reasonable with the threat of war, which is nearly upon us now, and has already been twice avoided with Syria and Ukraine, and the criminal West continues to provoke the Russians.  The moment may arise when Putin will say enough is enough and decide to attack.

Your Excellency, already the voices have begun to cry out that say you and Bishop Faure are excommunicated, what can you tell us about that?

Truth is more important than authority.  The authority exists to serve the Truth, and unfortunately, the Roman authorities abandon the Truth more and more each day thanks to the Council.  So their punishment and censures have no force; they are meaningless.

What are the qualities of Bishop Faure that caused you to consider consecrating him a Bishop?

He is calm, experienced.  He is older but a bit younger than me, 73.  Also, he is intelligent and has the Faith.  He also has the experience from the revolution because he fled Algeria in his youth.  He lost everything because of this revolution and experienced the treachery of General De Gaulle, so he understands the modern world.

Many of the young priests have almost no experience with the modern world or the Revolution, so they do not perfectly understand the evil.  For example, Bishop Fellay does not understand at all what the temptations and dangers of Vatican II are, or its effort to embrace the modern world.  He does not understand it and neither do many of the other priests of the Society.  They are too young, and Bishop Faure, is a veteran with experience enough to avoid this trap of ignorance of what the modern Church, the modern world and everything else actually is.

The headquarters of Bishop Faure will be France. Will you continue to visit America as before?

This is what we expect to be the case, although events may decide otherwise.  Bishop Faure’s heart is in Latin America, and he could possibly return to Latin America very often.  That is most likely how it will be.

Your Excellency, will there be more consecrations?

It is quite possible.  This time it was done very discreetly, but the next time there will be more than one consecration and it will be made public with plenty of time in advance.

Will the next consecrations be in Brazil?

No, it would probably have to be in Europe.  Thank God that we have Brazil for this first consecration to take place, because it is far away from Europe and many of Europe’s problems.  Now I’m no longer the only bishop and so the danger is not as great.

Do you expect a condemnation of this consecration from the Society?

I hope they do not, because it would be an evil, and I do not wish evil to the Society.

A Society priest has recently said that the Resistance is a group of dissidents with no future.

Of course, that’s also what they said about Archbishop Lefebvre.  But things are not judged according to the positions of men; they are fallible and can easily be deceived.

Another accusation is that we are full of pride.

They also accused Archbishop Lefebvre of being full of pride.  But defending the Truth and proclaiming that the Truth is above all men, that is not pride; it is humility.  Above all there is an objective truth, moreover Our Lord as man says many times in the Gospel of St. John; “I have come not to do My will, but the will of My Father.†  So then Our Lord as man is below something that is above Him. He is humble. And He said to the Pharisees: “If I spoke like you who do not know the Truth, I would be a liar.â€Â  If I reduce my statements, I would be a liar.   If I reduce my claims, my requirements, it would be like revolting against the Father.  The requirements, the absolute comes from the Father.   For all of us – even Jesus Christ as man.

Brief response of Fr. Thomas Aquinas OSB on the communication from Menzingen of March 19, 2015

admin The Fight for the Faith, Uncategorized


Brief response of Fr. Thomas Aquinas OSB on the communication from Menzingen (SSPX) of March 19, 2015

Bishop Williamson and Fr. Dom Thomas Aquinas

Menzingen denounces the consecration of Bishop Jean Michel FAURE as not having anything in common with the 1988 consecrations.  In order to do this, the general house of the SSPX makes a certain number of considerations.  We will examine four of these:

1)  Bishop Williamson and Bishop Faure have been expelled from the Society because they were against any relations with Rome.   

This is false.  They are against the way that Bishop Fellay and his assistants are doing this, including the general chapter of 2012, because they are seeking a practical agreement without Rome’s conversion.

2) Bishop Williamson and Bishop Faure do not recognize the Roman authorities.   

This also is false.   Neither one of them are sedevacantists.

3)  Menzingen insinuates that the publicizing of the event was insufficient and compares this to the large scale publicity of 1988. 

Compared with the consecrations of 1988 the one in 2015 was not as great, but in and of itself this is not to say that it is any less important.  If we count all the participants of the ceremony, we have people representing the following countries: England, France, the United States, Mexico, Chile, Argentina, Uruguay, Paraguay, Colombia and Brazil.  [Note from translator: I myself was present and am American.]  A hundred or so faithful attended the ceremony.  The media was called and received well.

4) The fourth question refers to the state of necessity.

It seems that this is where we only begin to see the tip of the iceberg, already so very well-known:  The state of necessity of 1988 is no longer applicable in 2015.  Rome is no longer so aggressive against Tradition like it was in 1988. [seriously?!]   This is the same old song:  Rome has changed!

Yes!  Rome has changed… for the worse!  And this is even since Benedict XVI.  All in all, what is at risk here, is what Archbishop Lefebvre spoke about during his historical sermon of Lille in August of 1976:

In the hour of my death, when Our Lord asks me: “What have you done with your priestly and episcopal graces?“  I do not want to hear from the mouth of Our Lord: “You have contributed to the destruction of the Church with the others.”

Neither do we.  It is for this reason that we continue the fight, and for that reason we need bishops. This is the reason for the consecration on March 19th.  There is no other reason but this.

Interview with Fr. Jean-Michel Faure (*before* the consecration)

admin The Fight for the Faith, Uncategorized


Interview with Fr. Jean-Michel Faure

before his consecration…

How about a little history to begin, Father, how did you get to know Tradition and Archbishop Lefebvre?

In 1968, while in Argentina, I visited the Archbishop of Paraná, who told me: “Do you want to defend Tradition?  In the Council I defended Tradition together with a brave Bishop, a friend of mine, Archbishop Lefebvre.”  It was the first time I had heard of Archbishop Lefebvre.  I went to look for Archbishop Lefebvre in Switzerland in 1972, and during Holy Week I first met him there.

Where were you born? Why were you living in South America?

I was born in Algeria and my family, after the independence, acquired a plot of land in Argentina, close to Paraná. My family was deported from Algeria because the French government seceded power to the militant Moslems that committed horrendous massacres during the course of the process of the independence. My grandparents, parents and uncles worked in agriculture there since 1830.

Returning to the story, how your apostolate in the Society come about?

Archbishop Lefebvre ordained me in 1977 in Econe, and 15 days later I went with him on a trip through the southern United States, Mexico (where the government refused our entry), Colombia, Chile, and Argentina.  The Archbishop put me in charge of starting an apostolate in this region. During the first year 2 Argentinian priests helped me and the following year another Spanish priest (of the Society). After this the South American district of the United States was formed as was my position and responsibility and I began to preach retreats as far north as Mexico.  The first year there were 12 vocations that were put in the Priory of Buenos Aires that was in a large enough house. Following this, around 1980, the seminary in La Reja (Buenos Aires) was built, where Archbishop Lefebvre put me as rector. I stayed there until 1985, when I was named superior of the District of Mexico. That was when they built the churches in Mexico City and Guadalajara.  I looked after the country and its distinct places together with Frs. Calderon, Angles, and Tam. Later I was in France for some years.  After all of this I was named as professor of history in the Seminary in Argentina and I was there until the expulsion of Bishop Williamson from Argentina (2009).

Did Archbishop Lefebvre confide in you?

Archbishop Lefebvre gave me free access to his mail and correspondence and he put me in charge of certain records.  He had a certain kind of trust for me: in 1977 in Albano he asked me what I thought about consecrations.  In this opportunity he confided in me that “they are waiting for me” (the rector in Econe and the professors).  They would suggest accepting the New Mass and the Council in order to preserve the Tridentine Mass.  They said to him: “now we are confronted with Rome.  If we conserve the Mass (Traditional) we must accept the Council.”  They tried to persuade the Archbishop to retire in a beautiful house in Germany, but he told them that they were free to leave if they wanted to.  He got rid of them.

Is it true that Archbishop Lefebvre asked you to accept being consecrated a bishop?

In 1986, while on a visit to Econe, he called me aside after a meal and asked me if I would accept being consecrated a bishop. Now, knowing what happened, I suppose I should have accepted.

Then you did not accept?

I told him that it seemed to me that Bishop De Galarreta would be the most adequate.

Can you summarize what happened in 2012?

In that year we were very close to an accord and it failed at the last moment, probably, because of the issue with Bishop Williamson. The deal failed because of that matter and the letter of the three Bishops. Both of these caused the deal to fail.

It is said that the key to the ad intra strategy of Bishop Fellay is the backside of the General Chapter.  Can you tell us something about this?

The General Chapter was very well prepared by Bishop Fellay and the they (the accordistas) accomplished their objectives.  That was when I had understood what Archbishop Lefebvre and his friends felt like in the Second Vatican Council.  Bishop Fellay had taken the decision of a policy of getting close to Rome and he had fixed it in order to have the the general support of the Chapter in expelling Bishop Williamson, who was the only one capable of obstructing this policy.

According to your judgement, what should be the conditions required to make a deal with Rome?

Archbishop Lefebvre told us that while there were no real changes in Rome, a deal would be impossible, because these people were not loyal, and one cannot intend to change one’s superiors.  It is the cat that chases the mouse and not the mouse that chases the cat.  A deal would be equal to handing over oneself to the modernists, and consequently, it must be absolutely refused.  It is impossible.  We must wait for God’s intervention.

Can you tell us what you think the visits of evaluation of various modernist prelates to the Seminaries of the Society?  Is it true that once Archbishop Lefebvre received some prelates?  What is the difference now?

It dealt with exceptional visits during which Cardinal Gagnon never had the possibility of defending the Council, while on the other hand now it deals with the first steps of a reintegration (of the Society) into the conciliar Church.

What do you think about an eventual unilateral recognition on the part of Rome to the Society?

It is a trick.

Between the 2006 chapter and the crisis started in 2012, certain changes are observed and attitudes of the authorities of the Society of St. Pius X in respect to Rome.  What is the reason for this change?

It is the decision of this appears to be reintegrated into the conciliar church.  Since 1994 or 1995 there were some contacts with GREC that were significant steps towards a reconciliation, like what had been seen with the Ambassador Perol (represents tatie of France in Italy) who is the inventor of the lifting of the excommunications (2009) and the Motu Proprio (2007).  That must have had another relative act of recognizing the Council.

What would Archbishop Lefebvre do in the current situation?

He would follow in the line that he indicated to us after the consecrations, doing away completely with the possibility of a deal.

If in the future you were invited to go to Rome and speak with the pope would you go?  What would you say?

First, I would consult with all of my friends in the resistance.  I would go with Bishop Williamson and the other excellent priests that accept the combat of the resistance with much valor.  And I would keep all of our friends well-informed with all transparency.

Bishop Fellay has said that the Society is in agreement with 95% of the Second Vatican Council. What do you think of this?

Archbishop Lefebvre answered that all of the Council is invaded by a subjectivist spirit that is not Catholic.

Is Francis, being an effective devastator of the Church and objective destroyer of the Faith, a true pope?

In my opinion, it cannot be said that Francis is worse than Paul VI, who was he who put the Church on the wrong course, and so we must conserve the attitude that was the same of Archbishop Lefebvre, a prudential attitude that excluded sedevacantism.  Archbishop Lefebvre always refused to ordain a seminarian that was sedevacantist.  And that was the policy in the SSPX until his death.  So don’t let it be said that the Archbishop did this or said that.

What is the state of the process of your expulsion from the Society?

The last news that I had heard was by chance a second warning in an email.  After tomorrow, therefore, the Society of St. Pius X will again have 4 bishops!  They better throw me out quickly.  Deo gratias!

This decision of consecrating a bishop must’ve been thought about and meditated during much time.  Just like Archbishop Lefebvre, you, Bishop Williamson and the priests of the resistance have not wanted to collaborate in the destruction of the Church.  It is for conserving the faith intact that they have persecuted you all, condemning you all and calumniating you all many times.  Your episcopal consecration could run the risk of resulting in an alleged excommunication.  What were the principal reasons for bringing about this consecration?

The main reason is that that we cannot leave the resistance without bishops.  Just like Archbishop Lefebvre said, Catholic bishops are indispensable for the conservation of the true doctrine and faith and the sacraments.

Archbishop Lefebvre thought of you in the consecration of bishop and now Bishop Williamson is finalizing this wish.  What will be your main concern?

Maintaining the strength of the work of Archbishop Lefebvre and the way that he had gone, without deviating too much to the right or to the left.

Where will your place of residence be?

In France, where we have been thinking about opening a seminary close to the Dominicans of Avrille.

Would you like to say any words to the priests and faithful that are still under the structure of the Society but that are not satisfied with the liberal ways in the last years?

That they return to read into and meditate upon the texts of  Archbishop Lefebvre.

Can you explain to us the essence of your coat of arms?

In the center is the Lamb of the Apocalypse, and Alpha and the Omega the Lamb of God that takes away the sins of the world announced by Isaiah.  The hearts are symbols of the Vendeé martyrs and the revolution; and the flor de lis is the emblem of Catholic France.  The motto, ipsa cónteret (she will crush you) is taken from the Vulgate, Genesis 3, 15 where God promises the victory of the Virgin Mary against the dragon.

Is there anything more you would like to add?

We conserve Faith, Hope, and Charity.  There is nothing to doubt and we must beg of God and Our Lady that we are maintained in these virtues.

Father, we greatly thank God, His Most Holy Mother, and Saint Joseph protector of the Church for this great grace.  We ask of God that he may protect and conserve you.  We thank you for having accepted this tremendous position and Bishop Williamson for consecrating you as one of the successors of the Apostles.  Deo Gratias!

(Translation from French by Michael.)

URGENT MESSAGE: Episcopal Consecration today of Fr. Faure, by Bishop Williamson

admin The Fight for the Faith , , ,


Why a Consecration in 2015?

by Dom Thomas Aquinas OSB, superior of the Monastery of Santa Cruz, Brazil

Why a consecration in 2015?

Because the situation remains essentially the same as in 1988. Modernist Rome, which manifested itself at the Council, remains in place and becomes more and more modernist and liberal. The profound perversion of the mind is only intensifying.

But why not wait for the Society of St. Pius X to give us bishops?

Because the authorities of the Society have taken a new direction in relations with Rome.

Do you mean to say that the Society has abandoned the true faith or the fight for the faith?

I mean to say that the leaders of the Society have gradually in recent years, and especially since 2011 and 2012, taken a new direction in their relations with Rome.

But the question is whether or not the Society has abandoned the fight for the faith.  What do you think?

The particularity of liberals is inconsistency. The current leaders of the Society have made the fight of the Society inconsistent. The healthy part of the Society is trying to fight this battle as in the past, but the dominant wing, its Superior General at the top with Fr. Pfluger, persecute those who want to continue this fight as before.

Do you have any proof of that?

It is all too abundant. The refusal to ordain the Dominican and Capuchin candidates at the appointed time in 2012 is one.  The Benedictines of Bellaigue were also threatened.  But much more serious and significant was the scandalous expulsion of Bishop Williamson, preceded by the order to cease the Eleison Comments.  In fact Menzingen does not tolerate us opposing its new orientation.  Menzingen does not want us to publicly continue the fight for the faith as before, following Archbishop Lefebvre and Bishop de Castro Mayer.  The district priests are closely monitored and their articles cannot be published without quite strict permission.

But what harm is there in that?  Every institution must monitor what is being said in its name!

Not like that. We must punish those who write against the Catholic faith, but not install a regime like the one Bishop Fellay already did.  In addition, those with a liberal tendency have broad permission to write, while the book of Father Pivert is removed from sale.  Le Sel de la Terre is frowned upon and removed from press stands.  The most faithful priests are disavowed or even punished or expelled.  Unfortunately, examples abound. The list is already long enough, while the GREC was able to work peacefully and Father Pflüger gives his scandalous interviews without being disturbed.

But there are good articles in Le Chardonnet, for example.  Isn’t it wrong to say that the anti-liberals are persecuted in the Society?

Yes, there are still some good articles in Le Chardonnet, and not only in Le Chardonnet. Unfortunately, this is far from preventing the accordist tendency of Menzingen to move forward.

Do you mean, basically, that Menzingen is betraying the fight for the faith?

Yes, Menzingen is betraying the fight for the faith.  That is why a consecration has become necessary to assure the continuity of the work of Archbishop Lefebvre, especially as Bishop Fellay now refuses to ordain candidates opposed to his policy, as is the case for several religious communities of men to whom he also refuses the Holy Oils (necessary to baptize children and give extreme unction to the dying).

“We continue,” very simply, as Archbishop Lefebvre used to say.  And we believe that good Catholics support us from the bottom of their heart.  If we seem to be too hard towards Menzingen, take the time to go through the long series of events that have marked the history of Tradition in recent years and you will see that the two most combative bishops of Tradition were, one, expelled from the Society, the other, silenced, at least in part. Added to this are the iniquitous trials of Fr. Pinaud and Fr. Salenave, and still so many facts.

What do you think about the candidate chosen?

He was chosen by Archbishop Lefebvre in 1988.  He proposed another name.  It is to his credit.  Today he accepts this heavy burden.  We are deeply grateful to him.  To conclude, let us also and especially give our gratitude to Bishop Williamson who knew how to protect and transmit the legacy received from the hands of Archbishop Lefebvre and Bishop de Castro Mayer, which is none other than the deposit of the faith entrusted by Our Lord to the Apostles.

A final appeal: Read the works ofArchbishop Lefebvre. Everything is there. Read also the Eleison Comments to understand the seriousness of the current evil.  Corçâo said: “Only the saints believe in evil.”  Deep words which are a warning.   May Our Lady help us to see the evil where it is, to work with her, she who has always crushed the head of the infernal serpent. “Ipsa conteret.”   That is the motto of Bishop Jean-Michel Faure.  May Our Lady bless him and protect him “ad multos annosâ€.

March 18, 2015