Society of St. Pius X

Calming Confusion

Calming Confusion on December 12, 2009

It has taken three issues of “Eleison Comments” to disentangle why the alleged death-bed testimony of Cardinal Lienart (EC 121) could easily be true, given that it corresponds exactly to how the validity of the Catholic sacraments has been imperilled by the Conciliar sacramental Rites introduced after Vatican II (EC 124, 125, 126). A friendly critic thinks that I have been too concerned to defend the validity of the Conciliar sacraments. But I no more want to exaggerate their validity than their invalidity.

For indeed no reasonable person who loves the truth wants to do anything other than conform his mind to reality, because truth is defined as “the matching of mind and reality.” If a situation is black, I want to call it black. If it is white, I want to call it white. And if it is varying shades of grey in between, I want to make that grey in my mind no more grey-black nor grey-white than it is in reality.

Now it is true that any one sacrament administered in real life will have been either valid or invalid. There are no more shades between valid and invalid than there are between pregnant and not pregnant. But if we consider the Conciliar sacraments being all the time administered throughout the Newchurch as a whole, we can only say some are valid, some are invalid, but they have all been placed on a slide towards invalidity by the Conciliar Rites’ total thrust to replace the religion of God with the religion of man. That is why the Newchurch is on its way to disappearing altogether, and why the Society of St. Pius X can in no way allow itself to be absorbed into it.

But at what exact point on that slide any given priest or priests, for instance, so lose the true idea of the Church that they can no longer Intend to do what the Church does, God alone knows. It may well be that to reach that point takes more than I suggested in EC 125. Maybe it takes less, as our critic suggests. In any case, since only God can know for sure, I do not need to know. All I need to have clear in my mind is that the Conciliar Rites have put God’s sacraments on a slide away from God, and once it is clear to me that they are helping to destroy the Church, that they were even designed to destroy the Church, I should stay away from them.

Meanwhile, as to just how far down the slide is this or that priest, or even the Newchurch as a whole, I will apply the great principle of St. Augustine: “In things certain, unity; in things doubtful, liberty; in all things, charity.” And within the framework of certainties such as, within the Newchurch neither already nothing, nor everything still, is Catholic, I mean to extend to my fellow-Catholics the same liberty to judge of things uncertain as I hope they will extend to me. Mother of God, obtain the rescue of the Church!

Kyrie eleison.

Valid Bishops?

Valid Bishops? on October 31, 2009

Remarkable confirmation of the Society of St. Pius X’s balanced position on the validity of the Newchurch sacraments appeared last week in the bulletin of a fighting Gaul, “Courrier de Tychique.” From a “reliable source” it appears there that Freemasonry, ancient enemy of the Church, planned for the Conciliar Revolution to invalidate the Catholic sacraments, not by alteration of their Form, rendering them automatically invalid, but rather by an ambiguity of their Rite as a whole, undermining in the long run the Minister’s necessary sacramental Intention.

The “reliable source” is a Frenchman who heard directly from a venerable old priest some of what Cardinal Lienart on his deathbed confessed to the priest. No doubt fearing Hell, the Cardinal begged the priest to reveal it to the world, and thus released him from the Confessional seal. The priest was thenceforth discreet in public, but in private he was more forthcoming as to what the Cardinal revealed to him of Freemasonry’s three-point plan for the destruction of the Church. Whether or not he entered Freemasonry at the precocious age of 17, the Cardinal rendered it supreme service when only two days after the opening of Vatican II he wrenched the Council off course by demanding irregularly that the carefully prepared Traditional documents be rejected altogether.

According to the Cardinal, Freemasonry’s first objective at the Council was to break the Mass by so altering the rite as to undermine in the long run the celebrant’s Intention: “to do what the Church does.” Gradually the Rite was to induce priests and laity alike to take the Mass rather for a “memorial” or “sacred meal” than for a propitiatory sacrifice. The second objective was to break the Apostolic Succession by a new Rite of Consecration that would eventually undermine the bishops’ power of Orders, both by a new Form not automatically invalidating but ambiguous enough to sow doubt, and above all by a new Rite which as a whole would eventually dissolve the consecrating bishop’s sacramental Intention. This would have the advantage of breaking the Apostolic Succession so gently that nobody would even notice. Is this not exactly what many believing Catholics are now afraid of?

Howsoever it may be with the “reliable source,” in any case today’s Newchurch Rites of Mass and Episcopal Consecration correspond exactly to the Masonic plan as unveiled by the Cardinal. Ever since these new Rites were introduced in the late 1960’s and early 1970’s, many serious Catholics have refused to believe that they could be used validly. Alas, they are not automatically invalid (how much simpler if they were!). They are worse! Their sacramental Form is Catholic enough to persuade many a celebrant that they can be validly used, but they are designed as a whole to be so ambiguous and so suggestive of a non-Catholic interpretation as to invalidate the sacrament over time by corrupting the Intention of any celebrant either too “obedient” or insufficiently watching and praying.

Rites thus valid enough to get themselves accepted by nearly all Catholics in the short term, but ambiguous enough to invalidate the sacraments in the long term, constitute a trap satanically subtle. To avoid it, Catholics must on the one hand shun all contact with these Rites, but on the other hand they must not discredit their sound Catholic instincts by exaggerated theological accusations which depart from sound Catholic doctrine. It is not always an easy balance to keep.

Kyrie eleison.

Mass Error

Mass Error on October 3, 2009

An interesting criticism of the Society of St. Pius X, mainly false but slightly true, was made by Cardinal Castrillon Hoyos in an interview which he gave ten days ago to a South German newspaper (text available on the Internet). He said that the SSPX leaders whom he met in 2000 gave him the impression of being fixated on the New Mass as though it were “the source of all evil in the world.”

Obviously the reform of the Latin liturgy of the Mass which followed on Vatican II (1962–1965) is not responsible for all evil in the world, but it is responsible for a great deal of the evil in the modern world. Firstly, the Roman Catholic religion is the one and only religion instituted by the one true God when he once, and only once, took human nature, becoming the God-man Jesus Christ, 2000 years ago. Secondly, Jesus Christ’s bloody self-sacrifice on the Cross, alone capable of placating the just wrath of God inflamed by today’s global apostasy, maintains that placation only through that sacrifice’s unbloody re-presentation in the true sacrifice of the Mass. Thirdly, the ancient Latin rite of that Mass, essential parts of which reach back to the beginnings of the Church, was significantly changed after Vatican II by Paul VI, in a manner which he himself told his friend Jean Guitton was designed to please the Protestants.

But all Protestants take their name from their protesting against Catholicism. That is why the rite of Mass reformed “in the spirit of Vatican II” severely dominishes the expression of essential Catholic truths: in order, 1/ Transubstantiation of the bread and wine, making 2/ the Sacrifice of the Mass, constituting in turn 3/ the sacrificing Priesthood, all by 4/ the intercession of the Blessed Mother of God. In fact the complete ancient Latin liturgy is the complete expression of Catholic doctrine.

If then it is primarily by attending Mass and not by reading books or by attending lectures that the great number of practising Catholics absorb these doctrines and live them out in real life, and if it is by so doing that they act as the light of the world against error and as the salt of the earth against corruption, then it is small wonder if today’s world is in such confusion and immorality. “Let us destroy the Mass, and we will destroy the Church,” said Luther. “The world can sooner do without the light of the sun than without the Sacrifice of the Mass,” said Padre Pio.

That is why Archbishop Lefebvre’s first priority in founding the SSPX was to save the ancient Latin rite of Mass. Thank God, it is slowly but surely making its way back into the mainstream Church (which it will not do under the Antichrist). But now his Society must save the full doctrinal underpinning of that Mass from the victims and perpetrators of Vatican II, still firmly ensconced in Rome. We must pray hard for the “doctrinal discussions” due to open this month between Rome and the SSPX.

Kyrie eleison.

 . . .And If Ever . . .

 . . .And If Ever . . . on September 26, 2009

 . . .And if ever any discussions to be held between Rome and the Society of St Pius X did seem to be arriving at a non-doctrinal “practical agreement” between them, then all Catholics wishing to save their souls would have to study the “agreement” closely – especially the fine print – to see who would in future be appointing the leader or leaders, and their successors, in the Rome-approved SSPX.

He might be given whatever title pleased either party: “Superior General” or “Personal Prelate” or “Lord High Executioner” (a personage of noble rank and title) – the name would be of no importance. Crucial would be, who was to make the decisions, and who would appoint whoever would make the decisions? Would he be appointed by the Pope or by the Congregation of the Clergy, or by any Roman official, or would he continue to be appointed independently of Rome from within the SSPX as now, by a 12-yearly election through some 40 leading SSPX priests (next election in 2018)? Yet what would the “agreement” have gotten Rome if it had not gotten them control over appointing the SSPX leadership?

The history of the Catholic Church is littered with examples of the struggle between the friends and enemies of God – normally Church and State respectively, but no longer! – for control of the appointment of Catholic bishops. For as any intelligent friend or enemy of the Church well knows, the bishops are the key to its future. As Archbishop Lefebvre used to say, in defiance of all today’s democratic nonsense, it is the bishops who form the Catholic people and not the people who form the bishops.

A classic example of this struggle is the Napoleonic Concordat of 1801 by which the newly Freemasonic French State made sure that it acquired a significant degree of control over the choice of bishops in the Church in France. Promptly all pre-Revolutionary bishops were sacked who were still too Catholic, and the Church was then securely on its way to Vatican II. Similarly when in 1905 the Freemasons broke off the union of the French State with the Church, the better to persecute it, the heroic Pope Pius X profited by his unwanted new independence of that State to appoint, and himself consecrate, a mere handful of nine bishops, but their virile Catholicism so scared the Freemasons that as soon as Pius X was dead, they hastened back to renegotiate a certain reunion of Church and State, if only they could recover control of the appointment of French bishops – and Vatican II was back on track.

The pattern was repeated in 1988 when the heroic faith and courage of Archbishop Lefebvre alone saved the SSPX by his consecrating of four bishops independently of the explicit disapproval of Conciliar Rome. The same Conciliar foxes might now “give away the store” in order to regain control of the SSPX’s four “ugly ducklings,” and their potentially independent successors – ducklings make a dainty morsel for hungry foxes! God bless Fr Schmidberger and Bishop Fellay, and all their successors who will maintain that Catholic independence for as long as Rome is out of its Catholic mind!

Kyrie eleison.

Difficult Discussions – III

Difficult Discussions – III on September 19, 2009

Two objections to the very principle of the Society of St Pius X possibly entering soon into doctrinal discussions with the Church authorities in Rome, help to frame the nature, purpose and limitations of any such discussions. The first objection says that Catholic Doctrine is not up for discussion. The second says that no Catholic may presume to discuss with representatives of the Pope, as though on an equal footing. Both objections apply in normal circumstances, but today’s circumstances are not normal.

As to the first objection, of course unchanging and unchangeable Catholic doctrine is not up for discussion. The problem is that Vatican II undertook to change that doctrine. For instance, may, or must, a Catholic State tolerate the public practice of false religions? Catholic Tradition says “may,” but only to avoid a greater evil or achieve a greater good. Vatican II says “must,” in all circumstances. But if Jesus Christ is recognizably the incarnate God, then no more than “may” is true. On the contrary if “must” is true, then Jesus Christ cannot be necessarily recognizable as God. The “may” and the “must” are as far apart as Jesus Christ being God by divine nature or by human choice, i.e. between Jesus being, or not being, objectively, God!

Yet today’s Roman authorities claim that the doctrine of Vatican II represents no rupture with Catholic dogma, but rather its continuous development. Unless then – which God forbid! – the SSPX is also abandoning Catholic dogma, it is not discussing with these authorities whether Jesus is God, it is not putting up Catholic doctrine for discussion, rather it is hoping to persuade any Romans with open ears that the doctrine of Vatican II is gravely opposed to Catholic Doctrine. In this respect, even were the SSPX’s success to prove minimal, it would still consider that it had been its duty to testify to the Truth.

But the Romans may reply, “ We represent the Pope. How dare you presume to discuss with us?” It is the second objection, and for all those who think that Conciliar Rome is in the Truth, the objection appears valid. But it is the Truth that makes Rome and not Rome that makes the Truth. Our Lord himself repeatedly declares in the Gospel of St. John that his doctrine is not his but his Father’s (e.g. Jn.VII, 16). But if Catholic Doctrine is not in Jesus’ power to change, how much less is it in his Vicar’s power to change, i.e. the

Pope’s! If then the Pope, by his God-given free-will, chooses to depart from Catholic Doctrine, to that extent he has laid aside his Papal status, and to that extent he puts himself and/or his representatives beneath whoever remains faithful to the divine Master’s Doctrine.

Therefore the same status in discussion that the Pope lays aside insofar as he departs from the Truth, any Catholic acquires by being faithful to that Truth. As Archbishop Lefebvre once famously said in front of the Roman authorities interrogating him for his dissension from Pope Paul VI, “It is I who should be interrogating you!” To stand for the Truth of God the Father is the pride and the humility, the vocation and the glory of the Archbishop’s little SSPX. If discussions with Rome meant the least danger of the SSPX being untrue to this vocation, that is when there should be no discussions.

Kyrie eleison.

Difficult Discussions – II

Difficult Discussions – II on September 5, 2009

What is the best outcome one may hope for, and the worst outcome one may fear, from the “doctrinal discussions” due in theory to begin this autumn in Rome between the mainstream Church and the Society of St. Pius X? In practice the doctrinal gulf between Rome’s Conciliarism and the Society’s Catholicism is so fundamental (can or cannot 2 and 2 equal both 4 and 5?) that the “discussions” may not even begin. However, supposing that representatives of Rome and of the Society sit down together on two sides of one table, what is to be hoped for?

Short of a stupendous miracle of God, there is, humanly speaking, no hope whatsoever of the Romans abandoning their devotion to Vatican II, that Council whose letter mixes the religions of God and man while its spirit is definitely the religion of man. For over 40 years the churchmen controlling Rome have been possessed by the conviction that God’s religion needs to be adapted to modern man, and nothing indicates that they are collectively about to abandon their deadly “combinazione,” on the contrary. See for instance the Pope’s latest Encyclical, “Charity in Truth.”

Therefore the most that can be hoped for on the side of the Romans is that to the Catholic Truth laid before them by the SSPX, a handful of them will react positively, most likely in private – may they save their souls! On the side of the SSPX, at best it will have witnessed to the Truth at the summit of the Church where it most matters, and even if on those heights it does little to no apparent good, still one may hope that an open account of the “discussions” presented afterwards to all Catholics of good will may reinforce their grasp of that doctrine by which Catholics are Catholics, and strengthen their Catholic common sense that, naturally and supernaturally, 2 and 2 make 4 and nothing else.

What we may fear on the contrary is that this primacy of doctrine may be blurred amidst the charms of the Roman autumn. “He who lies down with Roman dogs gets up with purple fleas,” says a proverb (adapted by a friend). The temptation for the SSPX, especially if Rome waves both the stick of further condemnation as well as the carrot of recognition in front of the still scorned donkey’s nose, will be to glide over the doctrinal gulf and settle for some kind of “practical agreement” whereby the SSPX, already being very nice to Benedict XVI, would, for instance, be granted juridical status within the mainstream Church in exchange for an at least tacit understanding to stop attacking its Conciliarism.

However, any such understanding would be the beginning of the end, not the end of the defence of the Faith but of the SSPX’s defence of it, because as old-fashioned Communism knew, it should never fight Catholics over doctrine, where Catholics are strongest. Rather its strategy was to propose any kind of practicalagreement whereby the Catholics would pass over the doctrine and just co-operate in action with the Communists. As Communists always knew, the rest would follow . . .

Kyrie eleison.