“Instaurare omnia in Christo” The Silver Jubilee of the Episcopal Consecrations Vital for Continuation “Operation Survival” The Other Witness May - June 2013 25 Years Later In 1988, Archbishop Lefebvre consecrated four bishops to continue the work of the Society of St. Pius X: to form priests and defend Tradition. It was, in some ways, a pivotal point for the Society. The prophets of doom prophesied an end to the hitherto fruitful work that had been accomplished. Instead, these 25 years have seen unprecedented growth and the continual development of this branch of the Catholic Church. Our Lord has clearly blessed this “experiment of Tradition” which continues to this day. Letter from the Publisher This June marks the 25th Anniversary of the episcopal consecrations given by Archbishop Lefebvre to four priests of the Society of Saint Pius X. To commemorate this event, we have determined to make it the focus of this issue of The Angelus. Here you will see an interview with His Excellency, Bishop Bernard Fellay, a large number of pictures, both from the event itself and also from the work of the bishops since 1988. You will also see a study on the necessity of the consecrations, the role of bishops in the Church, the text of the famous Mandatum, and more. All of these texts together provide the reader with an understanding of the circumstances and principles which led Archbishop Lefebvre to take this momentous decision, and also allow us to look back over the past 25 years and see the many fruits which have occurred as a result of this undoubted work of Providence. The one thing I wish readers to take away from this issue is the ultimate motive of the Archbishop in deciding to consecrate bishops: Love. It was love for the souls who had entrusted themselves to his care, love for the priests and seminarians under his charge, love for the Church he had served so faithfully through his long and eventful life, and ultimately, a love of Our Lord Jesus Christ which had dictated every moment of his priestly and episcopal ministry. “You need the life of Our Lord Jesus Christ to go to heaven. But this life of Our Lord Jesus Christ is disappearing everywhere in the Conciliar Church, which is following paths that are not Catholic, and lead quite simply to apostasy. That is why we are performing this ceremony. Far be it from me to set myself up as pope! I am just a bishop of the Catholic Church continuing to transmit Catholic doctrine....I have passed on to you what I received” (Archbishop Marcel Lefebvre June 30, 1988). As we find ourselves still engulfed in the greatest crisis the Church has ever known, it is perhaps more important than ever to truly understand the importance of this act which was the crowning moment of our venerable founder’s life. It is my sincere hope that this issue will strengthen your resolve to continue, each in his own way, the fight for the Faith, and to increase your gratitude to this great hero of the Faith for his willingness, against much opposition, to undertake Operation Survival. And associating Bishop de Castro Mayer in our gratitude, I offer his concluding words on this June 30, 1988: “May the Blessed Virgin Mary our Mother, who at Fatima warned us in a motherly way of the current situation’s seriousness, give us the grace that we might, by our attitude, help and enlighten the faithful, so that they cast off these pernicious errors of which they are victims, deceived by many who have received the fullness of the Holy Ghost.” God bless Archbishop Lefebvre and his work! In Christ the King, Fr. Arnaud Rostand, Publisher May-June 2013 Volume XXXVI, Number 3 Publisher Fr. Arnaud Rostand Editor Mr. James Vogel Assistant Editor Mrs. Lesly De Piante Editorial Assistant Miss Anne Stinnett Editorial Team Fr. Jürgen Wegner Fr. Dominique Bourmaud Fr. Leo Boyle Fr. Pierre Duverger Design and Layout credo.creatie (Eindhoven, The Netherlands) Mr. Simon Townshend Miss Mary Werick Director of Marketing and Sales Mr. Mark Riddle U.S. Foreign Countries Contents Letter from the Publisher Theme: 4 The Silver Jubilee of the Episcopal Consecrations – Vital for Continuation – Mandatum – “Operattion Survival” – The Other Witness 6 11 12 16 Special: 25 Years after the Consecrations 21 Subscription Rates 1 year 2 years 3 years $35.00 $65.00 $100.00 $55.00 $105.00 $160.00 (inc. Canada and Mexico) All payments must be in U.S. funds only. “Instaurare omnia in Christo” Online subscriptions: $20.00/year. To subscribe visit: www.angelusonline.org. Register for free to access back issues 14 months and older. All subscribers to the print version of the magazine have full access to the online version. The Angelus (ISSN 10735003) is published bi-monthly under the patronage of St. Pius X and Mary, Queen of Angels. Publication office is located at PO Box 217, St. Marys, KS 66536. PH (816) 753-3150; FAX (816) 753-3557. Periodicals Postage Rates paid at Kansas City, MO. Manuscripts and letters to the editor are welcome and will be used at the discretion of the editors. The authors of the articles presented here are solely responsible for their judgments and opinions. Postmaster sends address changes to the address above. – The Role of Bishops in the Church – The Consecrations of 1988: Necessary for the Church’s Survival 78 82 The Last Word 87 ©2013 by Angelus Press. Official Publication of the Priestly Society of Saint Pius X for the United States and Canada 5 Theme The 1988 Consecrations The 1988 Consecrations Vital for Continuation Interview with Our Excellency, Bishop Bernard Fellay Consecration of Bishops The Angelus: What was your initial reaction when you learned that Archbishop Lefebvre had chosen you to be one of the priests to be consecrated? Bishop Fellay: My first reaction was to think there must be others better than me; if possible, let this chalice pass from me! My second reaction was for my fellow priests, my brothers in the priesthood—“pro fratribus”—because it is obvious that it is a big cross. It is a question of dedication for the others. The Angelus: Can you recall your emotions and state of mind on June 30, 1988, after having received consecration from the hands of the Archbishop? Bishop Fellay: I don’t recall much about my 6 The Angelus May - June 2013 own feelings or emotions. What I remember was how the whole congregation was electrified. The atmosphere was absolutely electric. I’ve never seen that in my whole life. This I do remember. It was during the ceremony as well as after; a great joy, nothing else. It was overwhelming. The Angelus: In his Spiritual Journey, Archbishop Lefebvre describes a vision he had in the Cathedral of Dakar. Can you discuss how the 1988 Consecrations would seem to be a fulfillment of that vision? Bishop Fellay: Amazingly, I would say that I don’t even make the connection between the two. In fact, I don’t think there is any. I don’t think the measure of having bishops is directly related to the work itself. It’s only a survival measure. It’s not the essential of the work, which is to form and build priests according to the heart of Jesus. This is the main thing. It is true that without bishops, we would not have priests, but it was definitely not the essential element of the work. It is essential to survive but not for the nature of the work. The Angelus: Archbishop Lefebvre attempted to underline the extraordinary nature of his decision to consecrate as well as distinguishing it from a schismatic act by emphasizing that he did not attempt to transmit any delegated episcopal jurisdiction but only the power of ordination. Some have over the past 25 years expressed disapproval of the election of one of the bishops as Superior General, arguing that such an act suggests a jurisdictional claim as a bishop. Can you explain how such an argument is incorrect and elaborate how fulfilling the role of Superior General does not involve any claim to delegated episcopal jurisdiction? Bishop Fellay: First, why did the Archbishop not, at the time of the consecration, want a bishop to be Superior General? It was expressly to make it easier to deal with Rome. If the Superior General was a bishop, he would be under the “penalty” of Rome, which would make discussions more difficult than if it were, for instance, Fr. Schmidberger at the time. This was clearly limited to the circumstances; it was not a principle. It was a question of prudence. It was not a direct exclusion of a bishop being Superior General in the future. But we must distinguish two kinds of jurisdiction. There is a normal, ordinary jurisdiction of a Superior General over his members and there is ordinary episcopal jurisdiction. As bishops, we have no ordinary jurisdiction right now, but as Superior General, I do have the other kind. They are not the same. The Archbishop’s Spirit The Angelus: Do you have a particularly important memory of the Archbishop you would be willing to share? Bishop Fellay: On the one hand, his simplicity and common sense, and on the other hand, his very high vision of things. It was always supernatural. He always looked at God. It was clearly the case that he was guided by prayer, the Faith, and union with God. For him it was normal and obvious that someone had to be, in ordinary actions, always united with Our Lord. The Angelus: How do you instill in your seminarians and priests Archbishop Lefebvre’s unique spirit of priestly piety, doctrinal soundness, and counter-revolutionary action? Bishop Fellay: First of all, we try to put the seminarians in contact, as far as possible, with Archbishop Lefebvre himself: his voice, his teaching, his books, etc. We have tapes of his conferences to seminarians. The French here have an advantage! But we are working on translating these so that all seminarians may have them. In English, some have already been collected in book form: They Have Uncrowned Him, Priestly Holiness, and The Mass of All Time. Second, we try to fulfill and apply the means he himself gave to us in the seminaries: the organization, the plan of studies, and lectures prepared by him, for instance. He determined their set-up, and how they are structured. For example, our philosophy and theology are based on the teachings of St. Thomas, as the Church has recommended. The Acts of the Magisterium is a class in particular desired by the Archbishop, which teaches the encyclicals of the popes from the 19th century until Pius XII in their fight against the introduction of Enlightenment principles into the Church and society. We still follow this with great fruits. Development since 1988 The Angelus: What have been the most significant changes, good and bad, for the Society since the 1988 Consecrations? Bishop Fellay: I don’t know whether there are so many changes. We are getting a little bit older, although we are still a young congregation. But we now have elderly priests, which we did not have in 1988. This is an external change, you may say. We had four bishops then and now we have three. We have more houses in more countries, 7 Theme The 1988 Consecrations but this is not so much change as a normal development of the work. We remain faithful to the line Archbishop Lefebvre gave. If we look at the last few years, in fact, Archbishop Lefebvre said in 1988 that Rome would come to us in five to six years after the consecrations. It took almost 24 or 25 years, but obviously things are not yet ripe. The changes Archbishop Lefebvre expected in the Church, the coming back, are not yet there. But obviously, if they continue the way they are going, the destruction will continue, and one day they will have to go back. And that day they will come to us again. On the other hand, look at what has happened in recent years: the admission that the old Mass is not abrogated, the lifting of the 1988 excommunications and the influence in the Church that we have never had before! And this is not to mention the growing critique of the Council, even in Rome, outside of Society circles which is a relatively new phenomenon on this scale. The Angelus: Can you describe the works and services that have occurred during the past 25 years that would have been impossible without the Consecrations? Necessary for Growth Bishop Fellay: It’s simple: since the consecrations, the SSPX bishops have ordained more priests than were at the consecrations in 1988. Therefore it is clear that the bishops were necessary for the growth of the work of the Society. We would be a dying Society without the bishops. It is vital for the continuation of the work. There are also the confirmations, the making of soldiers of Christ to fight for God and His kingdom. Finally, we cannot deny this influence on the whole Church so that Tradition may regain its rights. The Angelus: Some critics of the Society point to “Ecclesia Dei” Communities none of which, with the exception of the case of Campos, have bishops of their own. They argue that the Consecrations were therefore unnecessary since these communities have existed without their 8 The Angelus May - June 2013 own bishops. How does the contrast between the history of the Society and the “Ecclesia Dei” Communities over the past 25 years demonstrate even more clearly today than in 1988 the correct judgment of the Archbishop that a bishop of and from the Society was necessary not merely for her survival but for preservation of her complete mission? Bishop Fellay: First of all, all the “Ecclesia Dei” members understand that if we would not have had bishops, they would not exist. Directly or indirectly, they depend on the Society’s life. That is very, very clear. And now the fruits of their apostolates are totally subject to the good will of the local bishops. They drastically limit any solid desire to establish traditional Catholic life by limiting the possibilities of the apostolate in that direction. They are obliged to mix with the novelties of Vatican II, the world, and the Novus Ordo. This is the great difference between the Society and “Ecclesia Dei” groups. I do see that some “Ecclesia Dei” groups are getting closer to us. This is definitely not all of them, though. The Angelus: The Archbishop had exhausted himself over the years prior to the Consecrations by traveling the world as the only traditional bishop (with the exception of Bishop de Castro Mayer, who limited his sphere of activity mostly to his own diocese). As a result, he chose to consecrate four bishops rather than simply one. The number of traditional faithful has grown in the past 25 years, yet sadly the number of bishops in the Society has now been reduced to three. Are three bishops sufficient to carry on the work of Tradition? Is it necessary to consecrate more bishops now? Bishop Fellay: Since 2009, in fact, we have only been working with three bishops. Obviously, it is working. Thus, it is clear that with three it still works. So there is no urgency or extreme need to consecrate another bishop. We certainly do have to ask ourselves the question concerning the future even if right now there is no necessity. My answer is very simple: if and when the circumstances which led the Archbishop to make such a decision present themselves again, we will take the same means. Initiative of Normalization The Angelus: Although Archbishop Lefebvre always maintained the desire to arrive at a peaceful relationship with the Roman authorities, the consecrations resulted in a new phase of hostile treatment and persecution of the Society by the Roman authorities. You have tried over the past decade, at least, to find a resolution of these hostilities and persecutions in a manner which in no way compromises the principles of the Society’s mission. So far at least your efforts have not succeeded in a resolution. Why do you think, notwithstanding your good will, the efforts have not succeeded thus far? Bishop Fellay: First of all, I would point out that the initiative of normalization came from Rome, not from us. I did not make the first move. I tried to see if the situation was such that we could go ahead while keeping our identity. Obviously, it is not yet the case. Why? The authorities still stick to the dangerous and poisonous principles which were introduced in the Church at the time of the Council. This is the reason we cannot go along. I have no idea how much time we will need, or how many tribulations we will have to suffer through, until then. Perhaps ten years; perhaps more, perhaps less. It is in God’s hands. The Angelus: Do you remain open to receive contacts from Rome and in particular the new Holy Father? Bishop Fellay: Of course, I do remain open! It is God’s Church. The Holy Ghost is still above to move beyond the obstacles put in place after Vatican II in the Church. If Our Lord wants to make things straight, He will. God knows when it 9 Theme The 1988 Consecrations will happen, but we must be always ready for it. A complete and true solution can only come when the authorities work again in that direction. The Angelus: What signs can we watch for to determine if a conversion to Tradition has occurred, or is beginning, among the Roman authorities? Bishop Fellay: It is very difficult to say where it will begin. We saw with Pope Benedict that it was primarily the great sign of the liturgy and perhaps some other efforts which were less strong. These happened in the face of strong opposition. Obviously, it didn’t make it through to what we see now. But it will definitely have to come from the head. Something may come from below, from bishops, priests and faithful in the Novus Ordo who want to come back. I think this tendency has already started, though not yet very large. It’s not yet the mainstream, but it is definitely a sign. Profound change must come from above, from the Pope. It could come from several sides, but definitely it will mean to put God and Our Lord Jesus Christ in the right place in the Church, in the center. The Angelus: Assuming a conversion from the top, in Rome, how could the work of restoring the entire Church proceed? Bishop Fellay: It’s very difficult to say. Right now, if things do not change, it could mean inner persecution and large fights on the inside. If something else happens, for instance, if there was a persecution and then afterward, the Pope came back to Tradition, the situation could be totally different. God knows what kind of a blueprint He will follow to bring the Church back on track. The Angelus: What can be done to hasten such a return to Tradition? Bishop Fellay: Prayer and sacrifice! Everyone should follow one’s duty of state, encourage devotion to the Immaculate Heart of Mary, and pray the Rosary. Concerning the Rosary, I am open to a new Crusade. The Angelus: What do you say to those who claim you planned (or still plan) to compromise on the Council and with the post-Conciliar Church? Bishop Fellay: That is pure propaganda from 10 The Angelus May - June 2013 people who wanted to split the Society. I don’t know why they have these ideas. Obviously they used the very delicate situation of last year to accuse the Superior of things he never did or had the intention to do. I never had the intention to compromise the Society. Nevertheless, ask yourself: whom does it profit to see the Society divided, if not the enemies? Those who divide the Society with their dialectic, they should reflect on why they do what they do. With this, I mean Bishop Williamson and the priests who follow him. The Angelus: Looking back over the past year, is there anything you would have done differently? Bishop Fellay: Oh, certainly. We are always wiser after the battle. I would have emphasized more what I have always said, though I didn’t think it was necessary to emphasize: in whatever kind of an agreement, there would always be a condition sine qua non that we are not going to compromise. There is no way. We stay as we are. This is what makes us Catholics, and we want to remain Catholics. I certainly would have, and in fact, have already, improved communications. I was paralyzed by the leaks. I would do it otherwise now. The Angelus: Beyond relations with Rome, what are your hopes for the next 25 years for the Society and the Church? Bishop Fellay: That in these next 25 years, we will see the return of the Church to her Tradition so that we may see a new blossoming of the Church. The Angelus: What would you recommend to both clerics and lay faithful as appropriate means of honoring and commemorating this 25th anniversary of the Consecrations? Bishop Fellay: To honor our dear Archbishop, try to imitate his virtues, his beautiful humility, his poverty, his prudence, and his faith. Further, study the teaching of Archbishop Lefebvre in order to understand the principles that guide us: the love of Our Lord, the Church, Rome, the Mass, and the Immaculate Heart of Mary. June 30, 1988 “Mandatum” At the beginning of the rite of consecration the following dialogue takes place between the consecrating bishops and the Archpriest who presents the bishops-elect for consecration: –Do you have the Apostolic Mandate? –We have it! –Let it be read. We have this Mandate from the Roman Church, always faithful to the Holy Tradition which she has received from the Holy Apostles. This Holy Tradition is the Deposit of Faith which the Church orders us to faithfully transmit to all men for the salvation of their souls. Since the Second Vatican Council until this day, the authorities of the Roman Church are animated by the spirit of modernism. They have acted contrary to the Holy Tradition, “they cannot bear sound doctrine, they turned their ears from the Truth and followed fables” as says St. Paul in his second Epistle to Timothy (4:3-5). This is why we reckon of no value all the penalties and all the censures inflicted by these authorities. As for me, “I am offered up in sacrifice and the moment for my departure is arrived” (II Tim. 4:6). I had the call of souls who ask for the Bread of Life, Who is Christ, to be broken for them. “I have pity upon the crowd” (Mk. 8:2). It is for me therefore a grave obligation to transmit the grace of my episcopacy to these dear priests here present, in order that in turn they may confer the grace of the priesthood on other numerous and holy clerics, instructed in the Holy Traditions of the Catholic Church. It is by this Mandate of the Holy Roman Catholic Church, semper fidelis (always faithful), then, that we elect to the rank of Bishop in the Holy Roman Church the priests here present as auxiliaries of the Priestly Society of Saint Pius X: Fr. Bernard Tissier de Mallerais Fr. Richard Williamson Fr. Alfonso de Galarreta Fr. Bernard Fellay 11 Theme The 1988 Consecrations “Operation Survival” by Fr. Jean-Michel Gleize, SSPX “I cannot, in good conscience, leave these seminarians orphaned. Neither can I leave you orphans by dying without providing for the future.” —Archbishop Lefebvre Just as society needs fathers of families, so does the Church. This explains why the consecrations held June 30, 1988, was the “Operation Survival” of Tradition. It was the operation that saved the life-giving principle from extinction. To understand this better, let us examine in what precisely the life-giving principle consists. This examination will provide grounds for explaining why the consecrations at Ecône were necessary and for defining the precise significance of the 25th anniversary of this event. 12 The Angelus May - June 2013 Life-giving Principle The word “bishop” can be understood in two ways: either in the sense of one who possesses a power of orders or in the sense of one who possesses a power of jurisdiction. The power of orders is the power to sanctify, that is, to celebrate Mass and to administer sacraments and blessings. The power of jurisdiction is the power to govern and to teach from authority. The Church is made up of one and the same hierarchy, and one and the same group of leaders, whose members are invested with two distinct powers. The 1917 Code of Canon Law clearly indicates in paragraph 3, canon 108: “Divinely instituted, the sacred hierarchy, as founded on the power of orders, is composed of bishops, priests, and ministers; as founded on the power of jurisdiction, it is composed of the pontificate, the supreme authority, and subject to it the episcopate.” Canon 109 clarifies this distinction further, indicating a difference in the way in which the powers are acquired. “Those admitted to the ecclesiastical hierarchy are constituted in the degrees of power of orders through holy ordination; [the pope is established] in the sovereign pontificate directly by divine right by means of legitimate election and acceptance of the election; [the bishops are established] in the other degrees of jurisdiction through canonical mission.” The existence of these two powers is necessary to the Church, and questioning its validity would be a threat to the life of the Church. These two powers are the two sources of life in the Church. They represent the fatherhood of Christ. The fatherhood of Christ pertains firstly to the intellect and the will. With regard to the intellect, man needs to be taught the truths of the Faith; with regard to the will, he needs the precepts of a government. The Magisterium and the government of the Church do not sanctify, as do the sacraments, but they provide the groundwork. They introduce man to divine life because they dispose the intellect and the will to receive grace and to live according to grace. And it is when Christ gives the life of grace through the sacraments that He exerts His paternity most perfectly, completely, and definitively. The paternity of Christ is therefore represented in the Church in diverse and complementary ways. This explains the nature of the relation between the power that gives grace and the powers that prepare the subject to receive it: the government and the Magisterium work in preparation for the power of orders. This means that usually the bishop, and in the same way the priest, must possess both powers, orders and jurisdiction, because the bishop must first prepare souls, mostly through teaching the Faith, but also through the directives of good government, before giving them grace. However, there is a major difference between these two powers, because no one can replace the priest or the bishop in carrying out the goal of all activity within the Church, bringing souls into the life of grace. The sanctification of souls is a work where the minister alone is the instrument of God, alone, because only he is invested with the character of the sacrament of orders. Teaching and governing are works in which the minister is the representative of God, who has a legitimate mission and sufficient competence founded on the necessary knowledge and prudence. At the very limit, ordinary members of the faithful may also keep and transmit the Faith, obey and have others obey the precepts of the Church in subjection to their pastors. It is possible to help the father and to cooperate with him, in subjection to him, except for in the act of transmission of life. Someone other than the father can help to raise his child by feeding, instructing, and educating him, but no one other than the father can beget the child. Incidentally, this distinction is the explanation for the role of St. Joseph. St. Joseph does not replace Jesus’ divine Father; he participates only by cooperation with the Mystery of the Incarnation. In the same way, the bishop and the priest are irreplaceable in the Church because they alone can transmit the life of grace. They are also indispensable because if the faithful can also keep the Faith and discipline, they can only do it in subjection to the bishop and the priest. And the bishop is even more irreplaceable than the priest, because the bishop gives us the one who gives— the bishop does not only transmit the life of grace, but also ordains priests, who communicate the life of grace; the bishop is not only the leader of those who believe and obey, but also of those who are responsible for preaching the Faith and requiring obedience. The bishop is in this sense the absolute father in the Church, the father of all fathers, and therefore the very principle that gives the life of grace and the life of faith. He is the perfect representative of Christ. Without the bishop, Christ would no longer be present on earth. It is he who fulfills the words of St. Paul in the first epistle to the Corinthians, chapter 4, verse 15: “For if you have ten thousand instructors in Christ, yet not many fathers. For in Christ Jesus, by the gospel, I have begotten you.” 13 Theme The 1988 Consecrations Life-threatening Dangers The consequences of the Second Vatican Council threaten the fatherhood in the Church with extinction. This threat has caused a state of necessity and justifies the consecrations of June 30, 1988. The erroneous double principle that threatens fatherhood in the Church is the double principle of common priesthood and of sensus fidei, the logical tendency of which is to make the Church into a people of self-proclaimed orphans. It is the modern version of democracy in the Church, a democracy which is a refusal of God’s fatherhood. Let us explain. The principle of common priesthood is set forth in the constitution Lumen Gentium in paragraphs 9 and 10, chapter 2. The new definition of the Church it offers is this: the Church is the People of God. This definition does not mention the distinction that exists between the leaders and the led, and does not refer to a hierarchy that has authority over the faithful. It seems therefore that the People of God are a community, an assembly of equals: fatherless children—and therefore orphans. This impression is reinforced when the Council speaks of the baptized faithful, saying that they too are priests in a certain sense, because of their baptism: they share a common priesthood. The priest of the hierarchy is a priest for a differ­ ent reason, which stems from his ordination: he is a member of the ministering priesthood. This confusion means that the fatherhood of the power of orders is minimized. Pius XII does indeed speak of a spiritual priesthood of the faithful, but he specifies that he does not use “priesthood” in its full sense, and distinguishes it from the hierarchical priesthood in the full sense of the term. This essential clarification has disappeared from paragraph 10 of Lumen Gentium, where we are only told that “the common priesthood of the faithful and the ministering priesthood, each in its own way, participate in the unique priesthood of Christ.” The Catechism of the Catholic Church published in 1992 confirms this teaching when it says, “the whole Church is a priestly people.” The idea that follows from all this in practice is that the Church is before and above all a community or the assembly of baptized who are all equal as 14 The Angelus May - June 2013 such, and that the functions of the ministering priesthood are derived from the community, as so many individual expressions of the common priesthood, and to serve the general priesthood of the baptized.1 What becomes of the fatherhood of Christ among this people of oversized children who think themselves adults? The principle of the common sense of the Faith is expressed in the same constitution Lumen Gentium, paragraph 12. The People of God are presented there as a people of prophets, directly inspired by the Spirit. The Magisterium’s role is limited to codifying the faithful’s intuitions and co-ordinating them through dogmatic language. The Compendium of the Catechism of the Catholic Church of 2005 refers to this idea in No. 15: “ To whom is the deposit of faith entrusted? The Apostles entrusted the deposit of faith to the whole of the Church. Thanks to its supernatural sense of faith the people of God as a whole, assisted by the Holy Spirit and guided by the Magisterium of the Church, never ceases to welcome, to penetrate more deeply and to live more fully from the gift of divine revelation.”2 Further confusion: in reality, the ordinary faithful are those destined to receive revelation, not its trustees. They can cooperate in the transmission of faith in subjection to the Magisterium. But only the Magisterium has received the paternal authority from God to bring souls into the life of faith, because it alone has received Christ’s divine mission. The new doctrine of sensus fidei minimizes the fatherhood of God again by minimizing the role of the Magisterium. A third principle, that of collegiality, only makes the situation worse. After having minimized the fatherhood of the hierarchy over the faithful, that of the pope over the bishops is next. The principle of collegiality means that all bishops receive both powers through episcopal consecration. If in principle the power of jurisdiction is conferred in a sufficient and necessary manner through consecration, all bishops share the same power of jurisdiction, supreme and universal, in virtue of their consecration, which makes them part of the College, the juridical subject of this power of supreme and universal jurisdiction. And the bishop of Rome, designated as chief of this College by ordinary election, could not expect more than a simple primacy of honor, which would add nothing in regard to jurisdiction more than what he already possessed through consecration. The pope is not the father of the bishops, but only their elder brother, the first among equals, just as the bishops and priest are no longer the fathers of the faithful, but only their elder brothers, the first among the baptized. Finally, let us add that if a link exists between the transmission of faith and the transmission of grace, this link is to be found at the level of corruption of the one and the other. The corruption of faith means the corruption of grace in the one who transmits it. Bishops whose faith is corrupted inspire little confidence in their administration of the sacraments. give the sacraments, with the corollary duty to preach the true faith in case of necessity. The consecration is therefore in appearance against the will of Rome, but not in fact. For if it is contrary to the human will of him who is pope, and who is unfortunately infected with the errors of the Council, it cannot be contrary to the requirements of the papacy, which are those of the Church of all times—requirements of the Faith and for the salvation of souls. Fr. Jean-Michel Gleize is a professor of ecclesiology at the seminary of the SSPX in Ecône and was a member of the commission involved in the doctrinal discussions with the Holy See. 1 Fr. Otto Semmelroth, a Jesuit expert at the Council and professor at the scholasticate of Frankfurt explained the novelty of Lumen Gentium as follows: “The institutional distinction between function and lay is not the aspect that must be considered first when one wishes to reflect in the appropriate manner on the nature of the Church. Before considering any differences and notwithstanding them, the following are givens: unity, commonality and the essential equality among the people of God.” 2 The Compendium refers here to No. 91 of the Catechism of the Catholic Church: “All the faithful share in understanding and handing on revealed truth. They have received the anointing of the Holy Spirit, who instructs them and guides them into all truth.” They say this because faith is understood as an experience lived by the People in conformity with that of the twelve apostles. In his catechesis of March 26, 2006, Benedict XVI specifies that “through the apostolic ministry, the Church, a community assembled by the Son of God made man, lives on through time building and nourishing the communion through Christ and through the Spirit, and all are called to this communion where they can experience salvation given by the Father.” And in the catechesis of April 26, 2006, Benedict XVI said that “the Spirit appears as the guarantee of the active presence of mystery throughout history, the One who ensures its accomplishment throughout the centuries. Thanks to the Paraclete, the experience of the Resurrected Christ, shared by the apostolic community in the earliest days of the Church, can be lived by later generations, insofar as the experience is transmitted and made present through the faith, worship, and the communion of the People of God on its pilgrimage through time.… The transmission of the good of salvation makes the Christian community the permanent re-enactment, through the force of the Spirit, of the original communion, that is the Apostolic Tradition of the Church.” At the Service of the Church The initiative of June 30, 1988, was therefore for the survival of fatherhood in the Church. Archbishop Lefebvre wished to give us Catholic bishops so as not to leave us orphans. He wished, insofar as he could, to continue the Church by giving it the means to transmit the Faith and grace in accordance with the order desired by God, which is the order according to which a father transmits life to his sons. These bishops are members of the Society, but they are for the Church. Their episcopate is a “supplied” episcopate because he did not aim to replace the entire episcopate of the entire Church. His only goal was to respond to the need of souls in an extraordinary and therefore temporary situation, as long as other bishops doubted of their own fatherhood. These bishops of the Society remain ordinary bishops, who desire themselves to remain the sons of the father of all bishops, that is, in communion with the successor of Peter. Archbishop Lefebvre did not wish to transmit what he did not possess. This is why he did not confer on his bishops a power of jurisdiction that only the pope could confer; he did not give them juridical authority in the Church. He only gave them the power to 15 Theme The 1988 Consecrations The Other Witness by Fr. Dominique Bourmaud, SSPX If the witness of one can easily be discarded, this is not so with that of two persons. Divine Providence afforded indeed a second witness for the momentous act of the episcopal consecrations. Such act consists of a spiritual generation, and as such one bishop alone suffices to transmit the pontifical life to another subject. Yet, the presence of a second co-consecrator multiplied exponentially its impact and import. This action was a witness of two Romans who would not budge in the face of a Catholic Church turned largely modernist. The media, to cut short, could not bother with a second witness, a back stage man, who cried out the non possumus before the Catholic world. He was a bother to the world and the world would hear nothing of him. One loner is easy enough to turn into a madman and a rebel, two of them 16 The Angelus May - June 2013 becomes a problem. Another distant bishop turns the local problem into a universal question: It forces the interlocutor to go beyond the person and ask the vital question of the purpose of their strange activity. Double Duty of a Catholic Bishop These two witnesses stood squarely in the face of the Roman authorities, and both of them invoked their episcopal function as the reason for their act. Now, this function can be summed up in transmitting (tradere, traditio) what he has received, but its content of is double, not simple. And in time of difficulty, the Church has seen bishops react to the crisis, like the Arian crisis when the whole world suddenly woke up Arian, by consecrating bishops along the way to perpetuate the hierarchy according to the true faith. In our difficult times, there have been bishops like Ngo Dinh Thuc who went ahead and ordained priests and consecrated bishops with little or no discernment and prudence. The Thuc lineage has produced the Spanish Palmar de Troya visionary group headed by ‘Pope’ Clement XV, and other such self proclaimed ‘popes’ elsewhere in the world. The problem with such consecrations is that they were done haphazardly, imposing hands on persons unfit for such positions. Besides, most of them were avowed sedevacantists and have done little to promote the salvation of souls and a return of Rome to its senses. So, the simple fact of begetting another bishop and priests is not the only function of a Catholic bishop in good standing in the Church. Besides the episcopal function of regenerating the Church by preserving the hierarchy, his prime obligation, for which he is, so to speak, married to a diocese, is that of teaching, upholding and defending the faith and the sacraments. And here is what made the two witnesses outstanding. If the legacy of Bishop de Castro Mayer and Archbishop Lefebvre could survive, it was only because it was grounded on the rock-solid foundation of the faith in the Roman Catholic Church and of Christian prudence. This is what the Brazilian bishop expressed in his speech of the Consecration ceremony: “My presence here at this ceremony is a matter of conscience.…When the Faith is in danger, it is urgent to profess it, even the at the risk of one’s life. This is the situation in which we find ourselves.…The continuation of the priesthood and of the Holy Mass is at stake, and in spite of the requests and the pressure brought to bear by many, I am here to accomplish my duty: to make a public profession of Faith. “I wish to manifest here my sincere and profound adherence to the position of His Excellency Archbishop Marcel Lefebvre, which is dictated by his fidelity to the Church of all the centuries. The two of us have drunk at the same source, which is that of the Holy, Catholic, Apostolic and Roman Church.” Castro Mayer Goes to Campos Antonio de Castro Mayer (1904-1991) was a Brazilian who earned a degree in theology at the Gregorian University in Rome before he was ordained priest in 1927. There, for several years, he must have crossed the path of Marcel Lefebvre, who was ordained two years later. He was made the vicar general of the Archdiocese of Sao Paulo, but, because of his strong involvement against the pro-communist agrarian reform, he was ‘purged’ by the ecclesiastical hierarchy. He spent a few years working behind the scenes, in a remote place, where he could learn a valuable lesson about the power of enemies of the faith within the Church. However, with the blessing of Pius XII, signified to him by a certain J. B. Montini acting as secretary, he was promoted auxiliary bishop of Campos by Pius XII, and 17 Theme The 1988 Consecrations governed the diocese until his demotion in 1981. No doubt, Bishop de Castro Mayer’s portrait reveals the features of an intellectual. He was well read, had been raised in the midst of intellectual circles in Rome and in Sao Paolo, and had acted as Archdiocesan theological censor. He remained the spiritual advisor of the intellectual resistance in Brazil during the years preceding the Council. Perhaps no other document penned by him as a bishop reveals the acuity of this intellectual as the pastoral letter of 1953 “On the Problems of the Modern Apostolate.” Dr. David Allen White in his book The Mouth of the Lion describes the work as “a little catechism of eighty propositions in which a Truth is stated, but, next to it, a slightly altered version of that Truth, an alteration that tips into error, is also given. Each pair of seemingly identical statements is then followed by a brief commentary explaining the differences between the two statements, why one is true, why the other is touched with error.…Here in 1953 is a bishop training his diocese to spot modernist error, to recognize crucial distinctions between apparently identical assertions.” The Common Fight During the Council The name of Bishop de Castro Mayer came to the attention of the superior of the Holy Ghost Fathers precisely thanks to this pastoral letter of 1953, which he had published in France in the magazine Verbe of Jean Ousset. On the eve of the Council, the Campos bishop presented his desiderata as a declaration of war: the council was “to denounce the existence of a conspiracy against the City of God…the priestly training ought firstly to form priests ready for combat against the anti-Christian conspiracy.” His close friend Proença Sigaud denounced “the implacable enemy of the Church and Catholic society…the Revolution,” and called for “counter-revolutionary combat,” especially against Communism. Right during the first Council session of 1962, these two Brazilian bishops suggested to Archbishop Lefebvre the formation of a piccolo 18 The Angelus May - June 2013 comitato, or study group, to oppose liberal ideas in the Council. The Archbishop explained the ring­leaders of the group: “The soul of the Coetus was Bishop de Proença Sigaud as secretary. I myself, as a former Apostolic Delegate and Superior General of a congregation, was the ‘public face’ in the role of chairman. Bishop de Castro Mayer was vice-chairman and ‘the thinker,’ while Bishop Carli was ‘the pen,’ with his talents, his lively mind, and his Italian know-how.” From this small group the Coetus came about. It comprised in its heyday about 250 members only loosely associated through personal contact, whose meetings were held on Tuesdays during the Council sessions. To counteract the powerful and resourceful liberal wing which had the Pope’s backing, they worked on slowing down the modernist grinder. As the Archbishop explained: “We were able all the same to limit the damage, to change these inexact or tendentious assertions, to add that sentence, to rectify a tendentious proposition or an ambiguous expression. But I have to admit that we did not succeed in purifying the Council of the liberal and modernist spirit that impregnated most of the schemas. Their drafters indeed were precisely the experts and Fathers tainted with this spirit… What we were able to do was, by the modi that we introduced, to have interpolated clauses added to the schemas.…The additions made to lessen or to counterbalance the liberal assertions remain there like foreign bodies” (Bishop Tissier de Mallerais, Marcel Lefebvre, p. 295). Only months after the Council, as the abuses were becoming endemic, Cardinal Ottaviani led an inquiry about the results of the Council. The Archbishop was already putting the blame on the Council itself. He replied that the existence of a most serious crisis was revealed in the “extremely confused ideas, the break-up of Church institutions: religious orders, seminaries, and Catholic schools… Through the preparatory commissions, the Council readied itself to proclaim the truth in the face of these errors.…It was horrible to see all this preparation rejected, to be followed by the most serious tragedy that the Church has ever suffered. We have witnessed the marriage of the Church with liberal ideas.” The Archbishop had gathered about 30 ultramontane colleagues who agreed to publish a common magazine which would expose their ideas against the modernist wing. Although he managed to launch Fortes in Fide, yet soon enough, the confreres became reticent to offer an active participation, busy as they were with their own problems. Proença Sigaud already was increasingly involved in Brazilian politics, and by the following year he had gone along with the New Mass. Not so with the bishop of Campos! Two Immovable Bishops Although not directly involved with Fortes in Fide, Bishop de Castro Mayer and his French colleague remained in contact, albeit sporadic, on questions which were becoming increasingly crucial. The Archbishop wrote him in May 1968: “Has the moment perhaps not arrived to say what we think about the council, to conduct a study on each schema so as to show their ambiguities, their disastrous tendencies, to ask that a commission be appointed to interpret and revise them? Personally I do not hesitate to say so in all my conversations.…For my part, I am convinced that what we are presently witnessing is a direct result of the council. One does not dismantle all the truths of tradition without ruining the edifice of the Church. “You mention then a very serious problem that we can no longer remain silent about, at least in our private conversations, namely: the Holy Father’s attitude in some documents, but especially in his acts. How to describe it? How do we judge it when the whole tradition of the Church condemns it?” (De Mattei, The Second Vatican Council, p. 538). This letter is interesting in that both bishops were addressing the all too evident conciliar ambiguities which they themselves had tried to alter, but also the increasing difficulty in justifying the Pope’s behavior before the judgment seat of Tradition. Likewise, on the question of the Mass, the bishop of Campos, after divulging to his priests the Ottaviani intervention (which had been penned by the Archbishop’s active group of theologians), had qualms of conscience and wrote him on October 5, 1969: “And so, I dare once again to have recourse to your charity, to your advice. The situation of the Church could not be more terrible! The new Ordo Missae does not agree well with dogma. It is the beginning of a capitulation to Protestantism. It is the disavowal of Trent and of Pius V. Can we pastors of souls follow a ‘via media,’ without saying anything and allowing each priest to follow his own conscience or lack thereof, with the resulting dangers for many souls? And if we say openly what we think, what will be the consequences? Dismissal, which causes confusion for many believers and scandal for the weakest! I do not know what support the good cause has in Rome” (De Mattei, The Second Vatican Council, p. 538). By early January 1970, he had already solved his doubts. His other letter to the Archbishop anticipates what the latter would only later be forced to do. But it also reveals both the suffering of a good Shepherd of souls and his firmness in the now terribly obvious dilemma between apparent obedience and the Faith. This final decision would cause the bishop and his diocese to be ostracized by the national episcopate before the Pope forced another bishop who would create a de facto double diocese and a double parish life in each village. “It seems to me preferable that scandal be given rather than a situation be maintained in which one slides into heresy. After considerable thought on the matter, I am convinced that one cannot take part in the New Mass, and even just to be present one must have a serious reason. We cannot collaborate in spreading a rite which, even if it is not heretical, leads to heresy. This is the rule I am giving my friends” (Tissier, Marcel Lefebvre, p. 417). What this short correspondence illustrates is the intimacy which these two bishops enjoyed while suffering for holy Mother Church. It was because they had both drunk at the same source, because they prized their episcopal duty above any human interest, above Roman sympathy, that they faced the tempest painfully but firmly. 19 Theme The 1988 Consecrations Though of a different background, endowed with different gifts, one an intellectual the other a born organizer; and working on a different scale, one a modest-sized diocese and the other a globetrotter with his connections in Rome, they both used their episcopate to the full in their own way. That is why it was no surprise to see a jubilant Bishop de Castro Mayer fulfilling his office of ‘other witness’ on that memorable day of June 30, 1988. Fr. Dominique Bourmaud has spent the past 26 years teaching at the Society seminaries in America, Argentina, and Australia. He is presently stationed at St. Vincent’s Priory, Kansas City, where he is in charge of the priests’ training program. 20 The Angelus May - June 2013 The Silver Jubilee of the Episcopal Consecrations Ceremony ’88 – Episcopal Consecrations – Funeral of Archbishop Lefebvre 24 30 Special Events – Pilgrimage to Rome 2000 – Pilgrimage to Fatima 2005 – Pilgrimage to Lourdes 2008 34 36 38 contents Why We Need Bishops – Chrism Mass – Ordination – Confirmation – Consecration of Church and Altar 42 44 46 48 The Growth of the Society – New Seminary in America – Priories – Society Congregations of Sisters – Catholic Schools – Vocational School – Ignatian Retreats – Old Age Homes – Orphanage – Our Religious Patrimony 52 54 56 58 60 62 64 66 68 A Glimpse of Catholic Life 70 Photographs appearing on the front cover, pp. 25-31, 40-43, and 86, copyright by the International Seminary of St. Pius X, Ecône, Switzerland. The Silver Jubilee of the Episcopal Consecrations Episcopal Consecrations Given his advancing age and failing health, as well as the reluctance of the authorities in Rome to deal seriously and honestly with the Society of St. Pius X, Archbishop Lefebvre was faced with a serious and inevitable decision, with far-reaching consequences for the Society he founded and for the Church herself. The need for a bishop to replace Archbishop Lefebvre, so as to continue his priestly Society and provide traditional priests for the future was beyond question a critical one. Archbishop Lefebvre made every humanly possible attempt to engage the Roman authorities, but in vain. It was impossible to reach them as they failed to see the dilemma in which the Society found itself. Without a bishop there can be no priests, and without a traditional bishop there can be no traditional priests, and the situation has not changed to this day. Without a worthy successor in the episcopate, Archbishop Lefebvre would be forced to abandon what was truly the essence of his life’s work, the promotion and fostering of the Sacred Priesthood in a time of ever increasing apostasy. To maintain a truly Catholic notion of who and what the priest is forms the basis of a correct evaluation of the work of this courageous, if not heroic, Archbishop. The priesthood was in danger of being lost in a distorted and false understanding of its true meaning and function in a period of unprecedented decline following the turbulent years of the Second Vatican Council. After many years of prayerful deliberation and discreet consultation and extraordinary prudence, Archbishop Lefebvre alone took the fateful decision, trusting in the providence of God to consecrate bishops for his Society and for the Church. On June 30, 1988, along with his co-consecrator Bishop Antonio de Castro Mayer he proceeded to raise to the episcopate four priests of his Society to continue a work so evidently blessed by Divine Providence. In the history of the Church there is a recurrent theme of stoning the prophets and later canonizing them. Episcopal Consecrations 25 Episcopal Consecrations A Truly Providential Event The episcopal consecrations of June 30, 1988, will eventually be seen in the light of history as a truly providential event of the latter part of the 20th century. The ever worsening situation of the Church worldwide particularly in relation to the priesthood and the Holy Sacrifice of the Mass prompted Archbishop Lefebvre to exercise his episcopal power for the good of the universal Church. This fateful decision was not taken lightly. It was put into effect after many years of prayerful reflection and prudent deliberation. It is a self-evident truth that the Church would cease to exist in any meaningful sense without true priests to dispense the sacraments so necessary for the faithful to reach their eternal destiny. Only bishops can make priests, and without bishops there will be no priests. 26 The Angelus May - June 2013 Episcopal Consecrations The SSPX in Numbers A Church without bishops is a Church without fathers, a Church without a future. 1988 2013 • Priests 202 560 • Brothers 13 103 • Oblates 28 75 • Seminarians 213 217 27 Episcopal Consecrations I am simply a bishop of the Catholic Church who is continuing to transmit Catholic doctrine. I think, and this will certainly not be too far off, that you will be able to engrave on my tombstone these words of St. Paul: “Tradidi quod et accepi!” “I have transmitted to you what I have received, nothing else.” I’m just the postman bringing you a letter. Archbishop Marcel Lefebvre, June 30, 1988 A Heroic Act of Fidelity After the disappointing refusal of Rome to deal seriously with the request of Archbishop Lefebvre to give him worthy successors in the Catholic episcopate, he found himself in the dire situation, given his advancing age, of having out of necessity to ensure the work of his priestly Society. This momentous decision to continue the traditional Catholic priesthood was interpreted wrongly as an act of defiance and rebellion, whereas it was a heroic act of fidelity to the Church herself and her past with a clear intent to preserve her in the present and for the future. Bishops alone have the fullness of the priesthood by means of which priests are ordained and the faithful are confirmed in the Faith. No wonder, then, that the Archbishop described his actions as a survival operation. Without it where would we be now? Where would the Church be now? 28 The Angelus May - June 2013 Episcopal Consecrations I do not know how many years it will take for Tradition to find its rights in Rome. 29 Funeral of Archbishop Lefebvre If today, on all continents of the world, there is a new generation of apostles and witnesses to the Faith working in true seminaries, priories, retreat houses, schools, convents, and monasteries; and if we see groups of Catholic youth and families with many children, it is due in very large measure to the fruit of this man’s faith, a faith that was capable of moving mountains. Fr. Franz Schmidberger, Superior General, April 2, 1991 Tribute to the Faithful Servant of God Marcel François Marie Joseph Lefebvre was born in Tourcoing, France, not too far from the Belgian frontier. He died on March 25, 1991, at 85, in the local hospital in Martigny, Switzerland. He had been diagnosed with cancer, and though he survived the operation he died not long after. His funeral took place eight days later as he died in the early part of Holy Week. His body was taken from the small chapel of Notre Dame des Champs in the seminary to the main chapel where it lay in state for a few days. The Apostolic Nuncio to Switzerland, Msgr. Edoardo Rovida, and the diocesan bishop, His Excellency Henri Schwery, came to pay their respects and prayed at the mortal remains of the deceased prelate. The solemn Requiem Mass was held under a large canopy, and the body rested on a raised catafalque. The Mass was celebrated in the presence of the four bishops he consecrated to continue his work—“Operation Survival” as he called it—and the sermon was preached by Fr. Franz Schmidberger, the Superior General. A very large number of faithful and priests were present to hear the Superior General pay a glowing tribute to the work of this faithful servant of God. Not too long afterwards, His Eminence Cardinal Oddi, the former Prefect for the Clergy, came and prayed at the tomb of the Archbishop, saying out loud for those present to hear, “Thank you, Monsignor.” Funeral of Archbishop Marcel Lefebvre 30 The Angelus May - June 2013 31 Special Events A pilgrimage is not a recreational holiday. It is an ancient Catholic tradition which serves to bring the faithful closer to God and the Church by visiting ancient sites recognized by the Church as having a great significance for our faith and an essential link with our glorious past. The public witness to our faith on these occasions is a wonderful expression of the vitality of our spiritual life and a great encouragement to others. The penitential aspect is also very salutary for the well-being of our own soul. The Holy Mass is offered outside or in splendid churches, in ruined abbeys, in places steeped in Christian tradition. These churches and locations in which we pray are an eloquent testimony to the architectural heritage which is the glory of the Christian Church down through the centuries, whether in the Europe of the Gothic cathedral or the inspiring churches of the New World. A pilgrimage to Santiago de Compostela or the Holy Land or even to a local Marian shrine is an expression of our faith and a deepening of our Christian piety. Pilgrimages are an enrichment of our Catholic life where the temporal and the spiritual happily come together much as in medieval times. They purify our souls and lead us to a closer and more perfect union with Christ and His Blessed Mother, whom we honor with the frequent recitation of the Holy Rosary as requested at Fatima. This ancient practice of going on pilgrimage is so much part of our Catholic heritage that wherever and whenever possible the Society seeks to promote and encourage it in a lively spirit of devotion to God, the Blessed Virgin, and the Saints. Special Events 33 Pilgrimage to Rome 2000 Impact upon the Church Authorities The pilgrimage to Rome in 2000, led by Bishop Fellay, was very impressive from many points of view, but the impact upon the Church authorities was highly significant. It really was impossible to deny that all these people— bishops, priests, seminarians, religious, and faithful—were anything other than truly Catholic. For us, the city of Rome, not Jerusalem, despite its significance in the history of salvation, is the Holy City. In the words of Archbishop Lefebvre, we are Romans. In a conference given to his seminarians at Ecône, he stated that Christ left to His Church three great gifts: Himself in the Holy Eucharist, His Blessed Mother Mary, and the Papacy, the Holy Father, Vicar of Christ. Rome Pilgrimage • 280 priests • More than 200 seminarians and religious • A large variety of religious congregations • Over 6,000 faithful Let our presence here in Rome be for all of us the occasion of strengthening our faith; let us have within us the spirit of the martyr if need be. The martyr is a witness; let us be souls that bear witness, witness to Our Lord Jesus Christ, true witnesses to the Church. The event caught everyone by surprise given the number of pilgrims—around 6,000: their piety, their obvious intention to avoid doing anything that might stir things up, and the crowds of families that took part. Joseph Vandrisse, Figaro Attached to Rome The Roman pilgrimage of the Society manifested our attachment to the Holy See, our defense of Tradition, and the vitality of our faith. This enthusiasm and commitment to all that is essential in the Church—the Faith, the Holy Mass, dogma and moral teachings, etc., was not lost on Vatican observers. A short time later, our bishops were invited to meet with His Eminence Cardinal Castrillon Hoyos, a meeting which would have many significant repercussions for the Society, as yet not fully resolved. Our contacts with the Roman authorities were conducted by the Superior General, who follows in this regard the prudent path outlined by Archbishop Lefebvre and the principles laid down by him. As was stated by our founder, we are at the service of the Church, and we will not envisage a separation from Rome, Mistress of Truth and Unity for the entire Catholic world. 35 Pilgrimage to Fatima 2005 The second great pilgrimage site so dear to faithful Catholics is the village of Fatima in Portugal where Our Lady appeared to three young children from May 13 to October 13, 1917. During the First World War, Pope Benedict XV made frequent but unheeded appeals for peace. Finally, in May 1917, he made an earnest appeal to the Queen of Heaven that she would intercede and bring peace to a war-ravaged world. A Special Request The response to this request was the first appearance of Our Lady in Fatima, just 70 miles north of Lisbon. This took place one week after the appeal of the Pope when the three children—Lucia, Francisco, and Jacinta—saw Our Lady for the first time on May 13, 1917. This event was prepared a year earlier by three separate visits of the Angel of Portugal to the children. The angel held in his hands a chalice, above which was suspended a host from which droplets of the Precious Blood were falling into the chalice. The angel left the chalice suspended in the air, saying to them: “Take, drink the Blood of Jesus Christ, horribly outraged by ungrateful men; repair their crimes and console your God.” Then he prostrated himself once more and left. During the apparitions Our Lady asked for devotion to her Immaculate Heart and Communions of reparation on the first Saturday of the month. This special request is related to the vision of hell that was given to the children. The request to consecrate Russia to the Immaculate Heart is at the center of the present prolonged crisis of the Church. If this request is ignored Russia will continue to spread her errors, wars will follow, the Church will be persecuted, the good will be martyred, the Holy Father will have much to suffer, and various nations will be annihilated. In the end the Immaculate Heart of Mary will triumph. 37 Pilgrimage to Lourdes 2008 Throughout the entire Catholic world and beyond, two place names have almost universal recognition and both are associated with our Blessed Mother: Lourdes and Fatima. The Lourdes apparitions, 18 in total, confirmed the proclamation of the Immaculate Conception proclaimed by Pope Pius IX in 1854. When asked her name by Bernadette, Our Lady replied, “I am the Immaculate Conception.” A Manifestation of Faith The apparitions began on February 11, 1858, and ended on July 4, 1858. On that occasion Bernadette saw Our Lady for the last time. The liturgical feast of Our Lady of Lourdes was established by Pope Leo XIII in 1890, and St. Pius X proclaimed that it be observed throughout the universal Church on November 13, 1907. Bernadette Soubirous joined the Sisters of Nevers in 1866 and died at the early age of 35. She was beatified by Pope Pius XI in 1925 and canonized on the feast of the Immaculate Conception 1933 by the same Holy Father. Her body was exhumed and found to be incorrupt. In religion her name was Sister Mary Bernard, and she worked as the sacristan, avoiding publicity as much as possible. She once said she was “a broom Our Lady used, but now I have been put away.” Over 5,000 cures have been documented at the waters of Lourdes. The Church has vigorously and rigorously investigated and validated 67 of them. However, the greatest miracle of Lourdes is the wonderful manifestation of faith, prayer, and trusting Christian resignation to the will of God in the presence of such human suffering. 39 Why We Need Bishops Why We Need Bishops The order of the episcopacy is an integral part of the sacrament of Holy Orders just like the major orders of the Subdiaconate, Diaconate, and the Priesthood. “The function of episcopal consecration in the Church is the faithful transmission of the sources of grace to the souls of the faithful.” In fact none but the bishop can ordain priests. “The Bishop is the one who gives the priest; the Bishop not only engenders the life of grace, but also the priest who communicates the life of grace; not only is the Bishop the leader of those who believe and obey, but also the leader of those who have the responsibility of preaching and exacting obedience to the Faith.” From this point of view the bishop is absolutely a father in Holy Mother Church, the father of all fathers—the priests—and thus the very principle of the life of grace and the life of faith. He is the perfect representative of Christ. Without the bishop, Christ would no longer be present on earth. He is the one who realizes in himself the words of St. Paul to the Corinthians: “For although you have ten thousand tutors in Christ, yet you have not many fathers. For in Christ Jesus through the Gospel did I beget you” (I Cor. 4:15). So now we understand why we say that the bishop has the fullness of the priesthood; he is fully a father and the source of the sanctification of souls. Priests can only be supernaturally effective in their ministry in dependence upon their bishop who ordained them or his representative in the episcopate. The priest is a father by participation. Episcopal Functions Why We Need Bishops Chrism Mass The Chrism Mass During Holy Week, one of the most magnificent liturgical events is the Chrism Mass on the morning of Maundy Thursday, celebrated by the bishop in the presence of his clergy which demonstrates their unity with him. During this splendid ceremony the Holy Oils used in the sacraments of Baptism, Confirmation, Holy Orders, and Extreme Unction are solemnly blessed and consecrated by the bishop. Chrism is the Greek word for “anointing” and now refers to the oil used in the administration of some of the sacraments. Those to be confirmed by the bishop after the laying on of hands are anointed with Holy Chrism; newly ordained priests are anointed on the palms of their hands with the same oil; 42 The Angelus May - June 2013 bishops on their tonsured heads are anointed during their consecration with chrism. The other oils consecrated on this day are the oil of catechumens and that of the sick. Chrism is also used to anoint the consecration crosses on the walls of a church and is also poured on the altar when it is consecrated. Chrism is required for the consecration of chalices and patens. Baptismal water also has chrism—olive oil and balsam—poured into it, along with oil of catechumens, on Holy Saturday night. The Chrism Mass is celebrated by the bishop and in attendance are twelve priests, seven deacons, and seven subdeacons who participate in the elaborate ceremony. These Holy Oils are in fact employed in almost all the sacraments. They are also used and instituted by the Church for consecrations—the consecration of kings and prophets. They serve also in the consecration of those things that are closely connected with the confection of the sacraments, such as the chalice, the paten, the altar stone, and the church, because all these objects have a divine character. These things serve to transmit the divine life to us. Archbishop Marcel Lefebvre Chrismal Mass in Ecône, April 19, 1984 43 Episcopal Functions • As of June 30, 2013, the SSPX will have over 575 priests. • On average, there are more than 17 ordinations each year. • Each bishop consecrated by Arch­bishop Lefebvre has already ordained more than 100 priests. Ordination The sacred duties of a priest mark him as a special man. Catholics trust their priests with the knowledge of their secret sins; they believe in his power to give the pardon of God. Most importantly, the priest works the great miracle of the Mass, changing bread and wine into the Body and Blood of Jesus. Where does this power come from? Only God can forgive sins. Only God can work a miracle. Obviously, then, this power comes from God. Jesus Christ instituted the priesthood at the Last Supper when He said to his Apostles: “Do this in commemoration of Me.” The Apostles became priests and bishops. Today, the bishops of the Catholic Church have this same power. It has been handed down from bishop to bishop since the time of the Apostles in unbroken succession, and they confer power on the men whom they ordain as priests. The candidates are trained for many years. Gradually simple powers are bestowed with the tonsure and the minor orders. The subdiaconate and the diaconate bring a man in close contact with the priests in sacramental actions. Finally, by the imposition of the hands of the bishop, a deacon is raised to the dignity of the sacred priesthood. 44 The Angelus May - June 2013 Why We Need Bishops Ordination I want genuine priests, priests of Our Lord Jesus Christ, priests who believe, who have the faith and are ready to suffer for it, who are prepared to give up all worldly customs that have been introduced into the Church and have even penetrated the sacristies and the priesthood. Archbishop Lefebvre, Oct. 3, 1987 45 Episcopal Functions • From January 15-18, 1981, Archbishop Lefebvre administered 815 confirmations in Tlaxiaco, Mexico. This was an unprecedented amount at the time, especially considering Archbishop Lefebvre was not their Ordinary. Why We Need Bishops Confirmation In a few moments you will see in the ceremony that the bishop is going to perform a particularly fine expression of the transmission of the gift of fortitude. It is expressed by the imposition of hands. It is conveyed by the sign of the cross the bishop traces on your forehead with the Holy Chrism; this signifies in particular the vigor, the robustness, the Christian needs. Then the bishop gives you a light slap on the cheek to indicate that you have to resist all the powers of Hell that try to snatch from you this grace. See how the Church truly is a good Mother who teaches us through her ceremonies, the words she pronounces over those who receive the grace of the sacrament. Archbishop Marcel Lefebvre, Dec. 7, 1975, Confirmation 46 The Angelus May - June 2013 Strong in the Faith Why isn’t every Catholic a saint? It is the goal, definitely, for all Catholics, whatever their walk in life. We live the life of grace after our baptism if we do not lose it by mortal sin. Even such sins are pardoned in confession, and we begin again in grace. But we are weak, and we need extra help. The sacrament of confirmation aids us in a special way to profess our faith, by words and actions, as perfect Christians. During the ceremony, the bishop takes the holy oil of chrism and rubs a cross on the forehead of the person he confirms. For a moment it shines there, glistening and moist. Oil soaks into the skin; likewise the effects of this sacrament soak into us. Ever after, we ought to show the world that we are Catholics, strong in the Faith. After we are confirmed, we have more than enough strength to resist temptation, to control our excessive desires, and manifest our love for our neighbors. God will help us, permanently, through the grace of this sacrament. The perfect Christian life is not an option; it is our chief aim in life. Confirmation is a great help on the way to Heaven. 47 Episcopal Functions Removed from Common Use The Council of Trent formally decreed that Holy Mass should not be celebrated in any place except a consecrated or blessed church. It is thus the wish of the Church, despite changing times and circumstances, that at least cathedrals and parish churches should be consecrated in a solemn fashion. By consecration we mean a liturgical act whereby a thing is removed from common and profane usage and henceforth dedicated solely to the service and worship of God. The ordinary minister of consecration is the bishop of the diocese, but he can delegate another bishop to perform the ceremony. The essence of the consecration of a church consists in the anointing of the twelve crosses on the inside walls with the form “Let this temple be sanctified and consecrated.” These crosses can never be removed, and beneath each one is fixed a candle holder. On the eve of the consecration the bishop places relics of martyrs in a reliquary. These relics are to be placed in the altar stone along with three grains of incense and a written attestation Why We Need Bishops Consecration of Church and Altar 48 The Angelus May - June 2013 on parchment. At least two candles are kept alight all night before the reliquary. On the morrow, at the beginning of the ceremony, the candles beneath the twelve crosses on the inside walls are lighted. The bishop goes around the outside of the church three times sprinkling water and taps three times with the base of the crozier on the main door of the church. He prays a verse of a psalm to which the deacon inside responds. Once inside the church the bishop traces in the ashes spread on the floor the letters of both the Greek and Latin alphabet. The bishop also traces the form of the cross over the floor of the church. The bishop also blesses the walls with the Gregorian water—a mixture of salt, water, ashes and wine—and this he does three times. The pillars on each side of the main door are anointed three times with the Holy Chrism as well as the twelve candles. The altar in which the relics have been placed and in which five crosses have been traced is sprinkled with water seven times. How terrible is this place! This is no other but the house of God, and the gate of heaven. Gen. 28:17 49 Episcopal Functions The Growth of the Society 50 The Angelus May - June 2013 The Growth of the Society “The Society is apostolic in its essence because this is the essence also of the Mass and because in general the members will have to exercise a pastoral ministry.” (Statutes of the Society) In accordance with the apostolic nature of the Society, it will respond to the constant demands of the faithful scattered through the world to the best of its ability and as often as possible. The Society does this by offering the Holy Sacrifice of the Mass exclusively in the traditional rite and by making available to the faithful whatever will help them to live as true Christians seeking holiness and perfection. The primary purpose of the Society is to develop the life of grace in the soul and thanks to this essentially supernatural aim help the faithful to resist and combat the errors emanating from the Second Vatican Council. In fact every apostolate derives its origin from the Holy Sacrifice which represents the Sacrifice of the Cross by applying its merits to souls so as to enable them to live the divine life and free them from sin. Archbishop Lefebvre saw and intimately lived this connection between the Mass and the apostolate. For this reason he saw the need to consecrate bishops in order to have more and more priests celebrating the Old Mass, thereby feeding the life of souls and nourishing the different works of the apostolate. With this in mind he encouraged the foundation of priories, schools, retreat houses, chapels and homes for the elderly. To assure the continuation of this apostolate our founder prudently decided to consecrate four bishops who have since traveled the world continuing the work of the Archbishop by establishing and developing the apostolate, by preaching, ordaining priests and administering the sacraments. The aim of this chapter is to show the diverse nature of the apostolate with the help of a few introductory remarks and numerous pictures of some of the works founded and developed by the Society in the period after the episcopal consecrations. 51 St. Thomas Aquinas Seminary Dillwyn, Virginia, United States New Seminary in America The Harvest Indeed Is Great Unfortunately, throughout the Catholic world, seminaries are in an unprecedented decline. In some parts of the world, Africa for example, there appears to be a certain hope, but there is also grave concern in terms of the quality of the candidates and their motivation in becoming priests, due to a desire to escape intolerable conditions in society. The announcement of a new seminary for the Society of St. Pius X in Buckingham County, Virginia, near Charlottesville, to replace the seminary in Winona has been a cause of great joy as well as sadness at leaving such a beloved place of study and formation. An estate of over eleven hundred acres has been purchased: projected costs of over twenty-five million dollars are the present estimate, and a construction period of thirty months is foreseen. All this is necessary as the present seminary of Saint Thomas is so overcrowded it almost threatens one of the essential aspects of seminary life—silence and privacy. The new location with a proposed architectural style that has not been seen in almost a hundred years in the United States assures all the conditions required for an excellent seminary formation: a first-class • The Society runs six seminaries: in Ecône, Switzerland; Flavigny, France; Zaitzkofen, Germany; Winona, United States; La Reja, Argentina; and Goulburn, Australia. The Growth of the Society • At present there are 217 seminarians preparing for the priesthood. • The course of studies takes six years: one year of spirituality, two years of philosophy and three years of theology. The seminary of Winona also offers a year of general studies for prepartion. We need priests, holy priests; they are the backbone of the Church. Pray for the young candidates aspiring to the priesthood... Archbishop Marcel Lefebvfre April 6, 1980 location, total privacy from the outside world, an excellent climate and an atmosphere of natural silence conducive to prayer and recollection. In the last decade seminary numbers have almost doubled, so finding a new home was a priority. The seminary offers a complete formation—a formation of the mind and will as well as the encouragement and affirmation of natural virtue enhanced and uplifted by the supernatural. All this takes place in an atmosphere of prayer, recollection, meditation, and interior and exterior silence. The future priests are grounded in the knowledge of philosophy and theology and sound pastoral practice. Recreation has its place and is not neglected as a healthy mind is formed in a healthy body. The house of priestly formation is dominated by the Sacred Liturgy as men are trained in the beauty of the Sacred and Holy Other. 53 Priories A priory is a religious house in which a number of priests, forming a small community, live, work and pray together in conformity with their particular rule of life approved by the Church. In the priories of the Society of St. Pius X, which number over a hundred throughout the world, the ideal of the priestly life is lived in a spirit and bond of apostolic charity. The ideal priory is three priests and, if possible, a religious brother. There are larger priories dependent upon the number and needs of the faithful and the scope of the apostolate undertaken. Four times a day the community of priests come together to pray the Divine Office and the Rosary, which is offered for all our benefactors. The offices prayed are Prime, Sext and Compline, which is sung. The community takes its meals together and assembles for other functions when necessary. As a true family the priests share their lives and apostolate with one another. The superior of the house is the The Growth of the Society 54 The Angelus May - June 2013 Everywhere schools and priories are springing up. Parishes are multiplying in many countries. Everywhere churches are being acquired for Tradition. We must build again the Social Reign of Our Lord Jesus Christ in this Christian world, which is disappearing. Archbishop Marcel Lefebvre, Nov. 19, 1989 Presence in the World • Priories 125 • Chapels/Missions 525 • Priests 560 • B  rothers 102 prior. He is the one in charge of the missionary work of the priory and the chapels which depend on it. The priests are usually assigned to a particular chapel which they serve on the weekend, but from time to time there is a visiting priest who gives the faithful an opportunity to confess to a different priest. The role of the prior is like that of a parish priest in many respects. He administers a parish, as it were, and fosters and nourishes spiritually, with the help of his brother priests, the various organizations such as the Third Order, the Holy Name Society, the Legion of Mary, etc. Various priories are scattered throughout a district and work closely under the guidance and supervision of a District Superior. The priories form the backbone of the worldwide organization of the Society of St. Pius X. The community life is one without religious vows, though the spirit of the vow of poverty is highly to be prized. 55 Our Lady of Angels Novitiate Nairobi, Kenya Society Congregations of Sister’s Distinctive Charisms The various branches of religious Sisters in the Society of St. Pius X owe their existence and inspiration to Archbishop Lefebvre and also to his blood sister Mother Mary Gabriel. The Sisters with their own distinctive charisms make an indispensable and magnificent contribution to the work of the Society. Their hidden life, lived in great discretion, their particular work, their sacrifices and prayers are a wonderful blessing for every one. In the Society there are four great families working under the Superior General: priests, brothers, and seminarians; all the Sisters of the Society; the Oblate Sisters, and finally the laity belonging to the Third Order. The Growth of the Society I earnestly wish that this religious habit you are going to receive will be for you a continuous lesson, and for others and all those whom you will meet, that it be a sign of your faith. Archbishop Marcel Lefebvre, March 30, 1975 Sisters • Oblate Sisters 75 • Communities of 24 Society Sisters helping in priories and schools 56 The Angelus May - June 2013 A Recent Foundation The most recently founded female branch is that of the nuns in Kenya, truly also a work of Divine Providence. The Sisters have just celebrated their second anniversary. In the beginning a few vocations were gathered around the Oblate Sisters under the direction of Sister Maria Josepha. In September 2010 the Superior General, Bishop Fellay, spent six days in Kenya to assess the situation, and on that occasion he appointed Fr. Philippe Pazat to replace Fr. Gregory Obih as chaplain. The Foundation was canonically erected on the 19th of March 2011 as the Missionary Sisters of Jesus and Mary. As of today, April 2013, there are four novices: one French, two Nigerians, and one Swiss. Two more postulants have joined from France and Gabon. Four oblate sisters form part of the nascent community. The Constitutions provide for the care of children, women and priests in Mission countries. 57 Sacred Heart School Libreville, Gabon Catholic Schools Learn and Grow in the Faith A truly Catholic school is a splendid environment in which to learn and grow in the Catholic Faith. What makes a Catholic school different is its unmistakable atmosphere of charity—Holy Mass, Benediction of the Blessed Sacrament, Confession and daily prayer. The specific purpose of a Catholic school is to create in the pupils a distinct Christian, Catholic character of mind, body, and soul. Through the formative character of the Latin Catholic liturgy of the ancient rite, the student’s appreciation of the sacred liturgy and Gregorian chant is greatly enhanced. The life of prayer in union with Christ is awakened and deepened. • The Society operates 112 schools. • 77 Primary Schools • 35 Secondary Schools • 2 Universities • 6 Seminaries • Most of these schools receive between 50 and 250 pupils. Some of them are smaller. The school in St. Marys, Kansas, has more than 800 pupils. The Growth of the Society Well-Educated for the Benefit of State and Church From this essential, foundational, aspect of the school program everything else flows: academic studies, music, drama, sport. There is no divorce between the spiritual life and learning. All teaching and instruction is bathed in an atmosphere of faith and charity. Everything at school and by extension at home is seen in the light of the truth that is Christ—all things academic, spiritual, material. The Catholic school aims to form well-developed, welleducated and committed citizens for the benefit of both Church and State. We Catholics are citizens of two kingdoms, the Kingdom of God before all else and the kingdom of Man in the light of God’s truth in the service of our fellow man. Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven. Matthew 19:14 59 P. Vrau Trade School La Martinerie, France Vocational School The Growth of the Society Christian Formation Forty years ago Monsignor Lefebvre involved the Society of St. Pius X in the work of education by starting the school of Saint Michel in France. It was his fervent desire that this first school and eventually those that would follow would become “seedbeds of vocations and Christian families.” The Society responded even more to its founder and his intentions by opening last September its first ever vocational school at Chateauroux. From now on, not only teachers, priests, engineers, doctors, soldiers, and lawyers, but also managers of industrial plants and enterprises, skilled workmen, carpenters, electricians, plumbers, stone masons and landscape designers all studying together will profit immensely from this Christian formation and the presence of God in their lives to the benefit of the society in which they will work and live. Already the school has changed. In a few months, these first students already found jobs thanks to their Christian teachers not only in the work place but also at school. At the new trade school, boys struggling under the weight of studies that were too abstract are now radiant with the joy of their duty of state and the knowledge of a job well done that will last and give delight to the eye. Plans for the Future The opening of the Philibert Vrau Trade School is a delightful surprise on the part of Divine Providence enabling us to find a university campus that supplies all our needs for the future development of our school. We move to the new site in 2013. The following year the Society Sisters will open a primary school and perhaps soon we will start a domestic science school for girls. Our students’ lives will be an example of practical charity in all they undertake professionally. 60 The Angelus May - June 2013 “It was Christianity that raised manual labor to its true dignity, whereas it had hitherto been so despised...” (Pope Pius XI, Divini Redemptoris) 61 Retreat House Antwerp, Belgium Ignatian Retreats One of the most important works of the Society of St. Pius X is the preaching of the Spiritual Exercises of St. Ignatius of Loyola. Down through the centuries since they were first preached by Ignatius and his followers, the Exercises have received the fulsome praise of the popes even to our day. This is certainly the preferred retreat method in the Catholic Church and every other method of retreat has been in one way or another inspired by it. This preaching method is highly successful provided the plan of St. Ignatius is closely followed and no innovative deviations are permitted. There is really no improving upon what has been received from the hands of the Blessed Virgin Mary. Profound Spiritual Life A retreat is vital to the development of a profound spiritual life for a serious Catholic. In the retreat of St. Ignatius, order in one’s life and true peace of soul and a renewed zeal for the faith are the key components. A real attachment to the person of Jesus Christ and His royal Kingship are awakened in the soul of the person following the retreat. Their life is changed forever if the retreat is well followed. Perhaps the retreatant is seeking to overcome some serious fault in his life, or trying to discern the particular will of God The Growth of the Society The 5-day retr are the workho SSPX in terms profound conve for his life or anxious about an important life change that has to be made, this particular Ignatian retreat is the answer. A retreat undertaken in an atmosphere of prayerful silence and meditation is one in which God speaks to the soul. Consultation with the Fathers who preach the exercises forms an important part of the retreat in which spiritual guidance is given proper to one’s state in life. The retreat usually lasts five days and involves the making of a general confession advocated by St. Ignatius and encouraged by the Church. reats orse of the s of obtaining ersions. 63 Precious Blood Residence Lévis, Canada Old Age Homes Given the situation at the present time it has become very difficult for families to care for their elderly parents at home. So a new opportunity for the apostolate has opened up for the Society, the spiritual and physical care of the aged in our own Care Homes. The elderly for the most part are very conscious in fact of how fragile life can be, and they desire not only to spend their declining years in peace and security but also to prepare, in a peaceful religious atmosphere, for that inevitable death of the body which determines our mortal frame for ever. The Society runs several care homes throughout the world and takes care of both the physical and above all the spiritual needs of the residents; a priest chaplain is permanently on call, living in the home itself so as to manifest the presence of Jesus himself among those suffering and failing in bodily health. The chaplain’s work is essentially the distribution of the sacraments, in particular the Holy Eucharist, Confession and Extreme Unction. This apostolate is greatly enhanced by the loving and much loved presence of the priest, ready to talk about everything and anything, the future and the past—everything in fact as he visits regularly the sick, sympathetic to their sufferings, the radiant smile of the gentle Christ upon his countenance. The medical team, doctors, nurses, volunteers, families of the residents and the many visitors are all indirectly affected by this apostolate. A Catholic Care Home is neither a morgue nor a place of idle distraction, but a joyful, happy environment where everyone is in preparation for their real home which is in Heaven, supported and helped by the dedicated priest. The Growth of the Society The Lord is good to those whose hope is in him, to the one who seeks him. Lamentations 3:25 65 St. Gonsalvo Garcia Orphanage Vasal, India Orphanage “Whoever receives one of these little ones in my name receives Me.” Circumstances Reveal the Hand of God These words of our Blessed Lord in the Gospel of St. Mark, chapter 9, verse 37, are the driving force behind our work in education. They are directed in particular towards those little ones who are orphans, children deprived of what is natural for the immense majority of us—a father and a mother. The Society was called to look after these orphans in circumstances that reveal the hand of God. A young lady had turned her back upon all that the world deems worthy of pursuit, and in her home town of Cuddapah, Andhra, Pradish, she founded an orphanage and an old folks home. Thanks to her cousin, one of our faithful, she also discovered the Tridentine Mass and The Growth of the Society Religion clean and undefiled is this: Visit the fatherless and the widows in their tribulation. James 1:27 eventually her true vocation in life, namely, to be a religious sister of a Congregation that has its origin in Italy. Through her, the Society took over the orphanage. This even involved the transportation of all the children who were willing to move to another location 450 miles away so as to be close to the Mass and sacraments and be part of a Society school. Spiritual Support In India we in fact work with two orphanages, bringing material and above all spiritual support. At Palayamkottai, in the province of Tamil Nadu in the south, we serve as chaplains to the orphanage run by the Consoling Sisters of the Sacred Heart. At Vasai, in the north of the country, we look after the orphanage in the province of Maharashtra near Bombay, or, as it is known today, Mumbai. The orphanage is called Saint Gonsalo Garcia. Our apostolate to the orphaned children of India is in the great tradition St. John Bosco and St. Joseph Benedict Cottolengo, among other saints. For these children our priests are fathers with a mother's heart. They give them their life, the grace of the sacraments. They have been for them a new incarnation of that living charity who is Jesus Christ. It is a demanding apostolate, but how blessed by Our Saviour in His own words: “Whoever receives one such child receives Me.” 67 St. Joseph’s Church Brussels, Belgium Our Religious Patrimony Maintaining Religious Patrimony Archbishop Lefebvre founded the Society of St. Pius X to keep intact, in the souls of the faithful, the deposit of Faith and adherence to Sacred Tradition through the Mass and the sacraments as administered prior to the Second Vatican Council. The co-operation of the Society in this work of the Church, though small in itself, is clearly seen in the maintaining of her religious patrimony. It is for that reason the Society has always sought, as far as possible within its means, to purchase real churches and chapels as soon as they become available. So in Belgium we acquired the magnificent St. Joseph’s Church, in the heart of the diplomatic quarter of Brussels. Besides buildings, the Society, like other religious congregations, tries to preserve works of art associated with Catholic worship; silver works, liturgical furniture, etc. So we try to acquire, insofar as we can and within our means, chalices, ciboria, bells and missals—products of a truly Catholic artistic genius in the service of the glory of God. Taste for Beautiful Things God is Being itself. God is Truth, but also Beauty. In order to be properly disposed for union with God, the soul must open itself to what is truly beautiful, and that is important not just for the priest but for the faithful as well. The restoration of the Faith depends also upon the taste for beautiful things so as to experience beauty and perfection inherent in the Sacred Liturgy. The recent acquisitions since the purchase of St. Joseph’s, such as that of Our Lady of Compassion in Paris and the former convent of the Sisters of the Presentation in Saint Cesaire, Quebec, have no other purpose than to draw souls to God. Beauty is an aid to prayer, and we pray to be in wonderment of God. 68 The Angelus May - June 2013 The Growth of the Society Cultural heritage is unique and irreplaceable, which places the responsibility of preservation on the current generation. Its preservation demonstrates recognition of the necessity of the past and of the things that tell its story. 69 A Glimpse of Catholic Life A Glimpse of Catholic Life There is no doubt that the face reflects a state of soul— serious faces, playful faces, thoughtful faces and funny faces. The present chapter intends to portray faces from all over the world indicating the diversity of apostolic work the Society undertakes. Behind each photo there is a story; behind each face a soul, the object of a particular love on the part of God, and which has also been entrusted to our love and zeal. Such variety as to give us a tiny glimpse of “the wisdom of God in its diversity of richness: (Eph. 1:10). Every Christian, and in particular the priest, should train himself to see this; behind our neighbor, behind circumstances and annoyances God lies hidden. God conceals Himself so as to give free rein to our love in seeking and serving Him. We do not stop at appearances and looks but touch the soul in order to find God. In this chapter we shall see parish and apostolic activities. We shall wonder at the exotic costumes, all so different from what we see daily. It is not a matter of judging, but of admiring the wonderful ingenuity of the man who desires to love God in prayer and in his particular culture. We need to marvel also at the Creator who, by all possible means, makes Himself available to man. Of course a smile lights up the photo but also brightens the world because a smile calls forth another smile. A true smile speaks the language of the heart. It is an expression of the joy that dwells in the soul, the joy of the child of God that knows that it is loved by Him and tries in its turn to love Him as much as possible. In a word, it is the expression of Charity, for a smile is an opening up to one’s neighbor and a help in trouble. These photos are a little trip around the world, the world of traditional Catholics certainly, but also of a world that awaits only priests and souls who pray and sacrifice for it. Have a nice trip in seeing the wonder and generosity of the world of Tradition. The essential in the Society’s life is its combat for the Faith. This faith is given by God and supernatural in essence. However, it wants to show in all situations of daily life: “But some man will say: Thou hast faith, and I have works: shew me thy faith without works; and I will shew thee, by works, my faith” (James 2:18). 72 The Angelus May - June 2013 A Glimpse of Catholic Life 73 Episcopal Functions 74 The Angelus May - June 2013 A Glimpse of Catholic Life Within no time, Archbishop Lefebvre received invitations of Catholics from all over the world. They were asking for the Mass, for the sacraments, for catechism. Soon the Society priests were sent to the ends of the world to continue Catholic Tradition and to build up priories, chapels, churches, schools... 75 A Glimpse of Catholic Life Traditional faith is received by young and old and by people of all nations and races. Catholic life flourished in many places and transforms the life of individuals as well as the life of whole communities. 77 Theme The 1988 Consecrations The Role of Bishops in the Church by Fr. Johnathan Loop, SSPX 78 1 Ever solicitous to follow Providence, he judged that two events in particular indicated that it was necessary to proceed with or without the approval of the Roman authorities: namely, the grievous scandal of the Assisi prayer meeting which took place in October 1986 and the response of the Congregation of the Doctrine of the Faith to his Dubia concerning religious liberty. 2 Rome would eventually set a date, but immediately proceeded to ask the Archbishop to provide a list of more candidates. This made clear that the candidates which he had already offered were unacceptable. For the The Angelus May - June 2013 On June 29, 1987, Archbishop Lefebvre shocked the Catholic world by announcing his intention of consecrating a bishop to succeed him in the providential work of preserving the Catholic priesthood.1 The Roman reaction was swift. Within months, Rome had re-opened “negotiations” in order to find some kind of canonical arrangement for the Society. The results of these discussions—the famous Protocol of May 1988—would be signed by the Archbishop, but almost immediately became complicated precisely because Rome refused to set a date to consecrate a bishop to succeed Archbishop Lefebvre.2 As our venerated founder observed, from the point of view of Rome, there would be no need for a bishop if the Society were recognized. The Society would be able to ask any bishop in the world to confer ordinations and confirmations.3 For the Archbishop, this was unacceptable. In a conference to his priests at St. Nicholas du Chardonnet on May 10, he said: “This is impossible. This is a condition sine qua non.”4 For this reason, he proceeded the following June 30th to elevate four young priests to the episcopate without the approval of Rome. Above all things, the Archbishop viewed a bishop taken from the ranks of tradition as necessary Archbishop, the reason was clear: they were too traditional and unlikely to be influenced by pressure from Rome. 3 This is precisely what has happened with the Priestly Fraternity of St. Peter, which has never been accorded a bishop by Rome. This leaves them dependent on whatever bishop is pleased to perform ordinations for their seminarians. 4 Archbishop Lefebvre & the Vatican, 2nd ed. (Angelus Press, 1999), p. 89. Cf. Msgr. Pozzo’s sermon. 5 1917 CIC, 329 § 1. 6 St. Matt. 28:19. 7 Acts of the Apostles 6:2. 8 Acerbo Nimis, 1905. 9 I Cor. 9:16. 10 Editae Saepe, May 26, 1910. St. Pius X takes this quote from the First Provincial Synod organized by the saintly bishop of Milan. 11 Archbishop Lefebvre loved to observe that the first question asked of the candidate for baptism by the priest in the rite of baptism is “What do you seek?” to which the candidate responds “Faith.” 12 Ordinary jurisdiction is a technical term in canon law which means a power and right to rule over a portion of the Church in virtue of the office which one has received. Normally, this is referred to diocesan bishops who, for that reason, are often referred to as “local ordinaries.” Since the pope alone has the right to determine who receives those offices to which are attached this ordinary jurisdiction, Archbishop Lefebvre made it abundantly clear he was not in any way conferring such a power to the bishops he was consecrating. to carry on the work entrusted to him in all its integrity. Why? To answer this question, we ought to consider briefly precisely what a Catholic bishop is and what is his role in the Church. The 1917 Code of Canon Law is succinct in its definition of the episcopacy: “Bishops are successors of the Apostles.”5 The same sacred canon explains that “by divine institution they are placed over specific churches that they govern with ordinary power under the authority of the Roman Pontiff.” In other words, the bishops perform within their territories the same functions as were exercised by the apostles in an extraordinary manner throughout the world. Chiefly, the apostles were called by Our Lord to teach, to sanctify, and to govern the Church together with and under the direction of St. Peter. We may truly observe that of these three duties, the chief is the obligation to teach the Faith. It is this which is first and foremost in Our Lord’s command to the apostles before His Ascension: “Go therefore and teach all nations.”6 Thus, it is no surprise to learn that when a dissension arose among the disciples regarding the care provided to widows, the apostles decided to appoint deacons, saying: “It is not right for us to forgo preaching God’s word, and bestow our care upon tables.”7 Indeed, on some occasions the apostles even seemed ready to neglect the administration of the sacraments in order to give themselves wholly to teaching the Faith: “Christ sent me not to baptize, but to preach the Gospel.” St. Pius X, commenting on this verse, notes that the Apostle “indicat[es] thus that the first office of those who are set up in any way for the government of the Church is to instruct the faithful in sacred doctrine.”8 Therefore, we are not surprised to hear St. Paul declare to the Corinthians, “Woe unto me if I preach not the Gospel.”9 St. Paul and the other apostles passed down this sacred and fundamental duty to their successors, the bishops of the Holy Catholic Church. Thus, we may say in truth that Catholic bishops have no greater obligation before God than to preach the Faith. They must ensure that the faithful entrusted to them know their catechism; that is to say, that they know Our Lord Jesus Christ. Quoting St. Charles Borromeo, St. Pius X observed: “The primary and most important duty of pastors is to guard everything pertaining to the integral and inviolate maintenance of the Catholic Faith, the faith which the Holy Roman Church professes and teaches, without which it is impossible to please God.”10 Ordinaries must govern their dioceses so as to help their flock live the Gospel. They must work so that the faithful may receive the sacraments in such a manner as to render fruitful the grace of their baptism, when they approached the Church in order to receive the faith and, through it, eternal life.11 Having briefly examined the role of bishops in the Church, we can begin to understand why Archbishop Lefebvre viewed as a sine qua non condition for any agreement with Rome the consecration of a bishop taken from the ranks of tradition. It is of course true that the Archbishop never intended to confer on the bishops he would ordain any kind of ordinary jurisdiction in the Church;12 nevertheless, he wished to ensure that the Society would have at its disposal bishops whose doctrine was unquestionably orthodox. Indeed, we may say there were two aspects to His Excellency’s concern. On the one hand, he wished to ensure that there would be at least some bishops 79 Theme The 1988 Consecrations 80 13 Taken from sspxasia. com. http://www. sspxasia.com/Documents/ Archbishop-Lefebvre/ To_the_Four_Bishops_ Elect_June_13_1988.htm. Last accessed April 4, 2013. 14 Letter of Archbishop Lefebvre, December 4, 1990. 15 Letter of Archbishop Lefebvre to Bishops-elect, August 29, 1987. 16 For instance, this year three different bishops will have provided the ordinations to major orders for the FSSP seminarians at Our Lady of Guadalupe Seminary: the Most Reverend James Timlin, Bishop-Emeritus of Scranton, Pennsylvania; the Most Reverend Alexander Sample, Archbishop of Portland, Oregon; the Most Reverend James Conley, Bishop of Lincoln, Nebraska. All three bishops are personally devout (the author has met two of them), but nonetheless are affected by the intellectual rot prevalent among the leadership of the Church. At his installation as Archbishop of Portland, Alexander Sample—a pious and courageous prelate— said that Jesus Christ is God and that Catholics ought to proclaim Him, and at the very same time made a point of declaring his intentions of working together with ‘brothers and sisters’ of other religions! “I am so very happy that so many of our ecumenical and interreligious brothers and sisters have joined us today in this celebration. I will truly value and respect our friendships and relationships and will work hand in hand with our brothers and sisters in promoting the true common good and the dignity of every human person” (April 2, 2013). The true common good of men consists in the knowledge of the true God, Our Lord Jesus Christ. How can people who deny His divinity help promote that common good? Furthermore, he identified as one of his pressing concerns the need to promote religious liberty, a concept wholly at odds with the teaching of the kingship of Jesus Christ. The Angelus May - June 2013 willing to preach the Faith in its integrity. On the other hand, he wished to protect the Society from members of the hierarchy who were preaching what amounted to a new gospel. In his letter to the bishops-elect on June 13, 1988, Archbishop Lefebvre wrote: “Your function will be to give the sacraments, and to preach the Faith.”13 When the Archbishop wrote to Msgr. de Castro Meyer in order to suggest that he appoint a successor for the diocese of Campos without the authorization of Rome, he asks: “Why envisage such a successor outside of the usual norms of Canon Law?” To which he himself gives the following answer: “Firstly, because priests and faithful have a strict right to have shepherds who profess the Catholic Faith in its entirety, essential for the salvation of their souls, and to have priests who are true Catholic priests.”14 Archbishop Lefebvre clearly believed that it was insufficient to have priests alone who were willing to preach the Faith in its integrity. As holy and learned as a priest may be, he is not in a strict sense a successor of the apostles. Bishops have a special grace to enlighten the faithful; this is the reason for the special unction which characterizes the sermons and instructions of dutiful bishops. Given the fact that we are living in an age where the authorities of the Church are at best failing to defend the Faith and at worst promoting a reformation of the Church which, in the words of the famous Declaration of 1974, “deriv[es]…from Liberalism and Modernism [and therefore] is entirely corrupted; it derives from heresy and results in heresy, even if all its acts are not formally heretical,” there is a more acute need than ever before for pastors willing and able to lead the flock to healthy pastures and to protect it from dangerous weeds and predators. One might object to this emphasis on the teaching authority of the bishops of the Society by quoting His Excellency’s letter to the four bishopselect: “The main purpose of my passing on the episcopacy is that the grace of priestly orders be continued, for the true Sacrifice of the Mass to be continued, and that the grace of the Sacrament of Confirmation be bestowed upon children and upon the faithful who will ask you for it.”15 In other words, the bishops’ primary role is not so much to teach as to dispense the sacraments. However, we must understand that the Archbishop was speaking here primarily of the practical duties of his successors. Were we to interpret his words too categorically, then we would reach the conclusion that the episcopal consecrations were strictly unnecessary, since all of these functions could just as easily have been provided by diocesan bishops, as is the case for the FSSP.16 No, the Archbishop knew well that it is necessary for the sacraments to be administered in a spirit of faith in order to be truly fruitful. In the conference to the SSPX members of May 10, he rejected the possibility of receiving the sacraments from bishops who preach the very errors which lie at the root of the crisis: “What would these bishops preach? Their preaching would always be: ‘You must accept the Council, you must accept the novelties, you must accept what the Pope does.’ ” Such bishops would inevitably encourage silence regarding the errors of the Council and encourage a false obedience to the Roman pontiff: one based on the person of the present Pope and not on his eternal office to guard and preserve unchanged17 the deposit of Faith. It is for this reason that Archbishop 17 Archbishop Lefebvre was accustomed to cite Chapter 4 of the Constitution Pastor Aeternus from Vatican I: “For the Holy Spirit was promised to the successors of Peter not so that they might, by his revelation, make known some new doctrine, but that, by his assistance, they might religiously guard and faithfully expound the revelation or deposit of faith transmitted by the apostles.” 18 Letter of Archbishop Lefebvre to His Holiness Pope John Paul II, June 2, 1988. 19 Bishop Tissier de Mallerais once observed that from a certain point of view it was preferable that the Superior General not be one of the four bishops so as to avoid giving the impression that the bishop in question had any sort of ordinary ecclesiastical jurisdiction as a result of his episcopacy. 20 Letter of Archbishop Lefebvre to Bishops-elect, August 29, 1987. Lefebvre wrote to His Holiness John Paul II to declare his intention to proceed with the episcopal ordinations of June 30: “Being radically opposed to this destruction of our faith and determined to remain within the traditional doctrine and discipline of the Church, especially as far as the formation of priests and the religious life is concerned, we find ourselves in the absolute necessity of having ecclesiastical authorities who embrace our concerns and will help us to protect ourselves against the Spirit of Vatican II and the Spirit of Assisi.”18 In order to be as free as possible from superiors infected with the spirit of Vatican II and Assisi, it was necessary for the Archbishop to give himself successors from amongst the ranks of Tradition. Of course, the Archbishop made it clear that he was in no way conferring ordinary jurisdiction over priests and faithful associated with the Society. The bishops would be merely at the service of the Society and subject to the superior general, whose office it would be to deal with Rome.19 From 1987 on, Archbishop Lefebvre judged that it was necessary for him to provide successors for himself in the episcopal office so as to continue the work of the Church: namely, handing over the deposit of the Faith which had been received from previous generations of loyal Catholics. Given the intransigence of Roman authorities regarding the actual consecration of a bishop, it became clear that he would have to proceed against their will. Though he was clear in his mind about the necessity of this course of action and at peace in his soul, it was nonetheless a heart-rending decision for our founder. In the 1987 ordination sermon in which he announced his intentions to consecrate a bishop, he could not help but exclaim: “Tell me, has such a situation ever existed in the Church? The Pope making himself, as I was saying a little while ago, into a sort of guardian of the Pantheon of all religions, making himself the Pontiff of Liberalism? What are we to do, faced with such a reality? Weep, no doubt. Oh, weep, we do! Our heart is grieved, our heart is crushed by this situation! We would give our life, we would shed our blood to turn it around—but there it is.” He was ready to put into effect what came to be known as “Operation Survival,” and it is to his clarity of mind and steadfastness of will that faithful Catholics for the past 25 years have been assured access to bishops who would feed their souls with the pure and unadulterated Faith and administer to them certainly valid sacraments. Nevertheless, the anniversary which we are celebrating this year is bittersweet inasmuch as it is a testament to the continued catastrophe which is afflicting the Church. Were the Archbishop still with us, he would surely exhort us to pray for the speedy arrival of the day when “the See of Peter will be occupied by a successor of Peter who is perfectly Catholic, and into whose hands you will be able to put back the grace of your episcopacy so that he may confirm it.”20 Fr. Jonathan Loop was born and raised an Episcopalian. He attended college at the University of Dallas, where he received the grace to convert through the intermediary of several of his fellow students, some of whom later went on to become religious with the Dominicans of Fanjeaux. After graduating with a bachelor’s degree in political philosophy, he enrolled in St. Thomas Aquinas Seminary, where he was ordained in June 2011. 81 Theme The 1988 Consecrations The Consecrations of 1988: Necessary for the Church’s Survival by Fr. Paul Robinson, SSPX Three motorists are traveling down a twolane highway on a moonless night. Suddenly, a white-tailed deer bounds onto the road. The first driver veers into the left lane and passes safely, the second swerves off the road into a ditch on the right, while the third slams into the animal at high speed. According to the law, all three should have stayed in their lane. Driver 3 died by following the law, Driver 2 died by deviating too far from the law, while Driver 1 saved his life by breaking the law while keeping its spirit. From this example we can draw an important principle: in a state of necessity, both those who follow the law and those who deviate from its spirit perish. Only those who break the law for the sake of the law can survive in such situations. To adapt a time-honored saying, necessity knows no law’s letter, but it must know law’s spirit. This is the 82 The Angelus May - June 2013 perfect balance that we find in the episcopal consecrations of 1988. Rejection of the Reform: A Necessity of Faith Fifty years after Vatican II and 25 years after the consecrations, it is hard to argue that the salvation of souls has not been placed in dire peril by the innovations of the Council. By and large, Catholics have either abandoned the Faith by leaving the Church or not practiced it while remaining within its confines. No objective statistician would dare say that Catholics who have followed Conciliar law have held their soul’s salvation in security. The path of obedience has been the path of spiritual destruction. Truly, in 1 Cf. Abp. Lefebvre’s 1974 declaration: “This reform, since it has issued from Liberalism and from Modernism, is entirely corrupt. It comes from heresy and results in heresy, even if all its acts are not formally heretical. It is thus impossible for any faithful Catholic who is aware of these things to adopt this reform, or to submit to it in any way at all. To ensure our salvation, the only attitude of fidelity to the Church and to Catholic doctrine, is a categorical refusal to accept the reform.” 2 Faith concerns what we believe; prudence, how we act on those beliefs. the last 50 years, it has been necessary to disobey commands to attend a protestantized Mass, to receive Communion in the hand, and to accept other religions as valid paths to God, in order to keep faith sound.1 Some, however, were not content in straying from Conciliar law in order to stay faithful to God’s law. Seeing the confusion created by an ecumenical council of the Church, they rejected not only the laws of churchmen, but the laws of the Church’s constitution. For these, the Sedevacantists, all law had been destroyed, since the Church no longer possessed her attributes of visibility, authority, and indefectibility. They drove off the Conciliar highway to slam into the ditch of Protestant ecclesiology. For the Archbishop, it was clear that he could reject certain errors contained in the documents of a Council of the Church without rejecting the very attributes of that Church. He was not going to throw the Pope out along with the Conciliar back waters. He would not travel on the Conciliar highway, but he would stay on the Catholic one. He would not swerve away from Protestantism in order to fall into it. The clarity of the Archbishop’s faith dictated as much. For the consecrations, however, a keen supernatural prudence was needed in addition to limpid faith.2 It is one thing to reject Church “reforms” that disable one’s Catholicism; it is quite another to consecrate bishops when the Pope is forbidding it. The Consecrations: A Necessity of Prudence Of the many great qualities for which Archbishop Lefebvre is justly revered by posterity, the one which no doubt stands above the rest is his heroic prudence. There were many at the time of the Council whose sense of the Catholic Faith told them that something was drastically wrong, but none of them was able to translate this conviction into concrete, effective action as did the Archbishop. It was his faith that directed him to reject the revolutionary spirit of the Council and its offspring, but it was his supernatural prudence that led him to start a society of priests formed by Thomistic principles and consecrate four bishops to ensure the continuance of that work. To understand this latter decision properly, it is necessary to investigate both the principles by which the Archbishop acted and the historical context of his action. On July 8, 1987, the Archbishop included the following words in a letter to Cardinal Ratzinger: “a) The permanent will to annihilate Tradition is a suicidal will, b) which justifies, by its very existence, true and faithful Catholics c) when they make the decisions necessary for the survival of the Church and the salvation of souls”3 (letters added). This one sentence contains the three necessary conditions that had to be in place for the consecrations to be a good decision: a) Clear signs on the part of Rome that it was committed to the path of destroying Tradition, and was not going to turn back; b) A recognition of these signs by the Archbishop through a process of prayerful discernment; 83 Theme The 1988 Consecrations 3 4 84 Fr. François Laisney, Archbishop Lefebvre and the Vatican, 2nd ed. (Kansas City: Angelus Press, 1999), p. 22 (letters added). Ibid., p. 16. The Angelus May - June 2013 c) The taking of steps necessary for the survival of the Church and the salvation of souls upon this recognition. The Archbishop saw that the Society of St. Pius X was the only organization in the Catholic world that was forming Traditional priests according to a non-Modernist faith, that the Catholic Faith and Catholic souls cannot survive without such priests, and that this work would die with him if he did not consecrate bishops. But was Rome really committed to the insane path of reconciling the Church with the Revolution? If so, the SSPX would continue to be the only venue for a true priestly formation in the foreseeable future. This was the first prudential question to be asked, and the Archbishop explains its resolution in his 1987 ordination sermon: “I have had the occasion to say that I was waiting for signs from Providence to carry out the acts that seemed to me necessary for the continuation of the Catholic Church. I must acknowledge now that I am convinced that these signs have come. “What are they? There are two: Assisi, and the response that has been made to us from Rome to the objections that we had formulated with regard to religious liberty. “Assisi took place last October 27th, and the answer from Rome to our objections on the errors of Vatican II relating to religious liberty reached us at the beginning of March.”4 No, Rome was definitely not changing its Modernist program in the foreseeable future, and Providence confirmed this by a concrete event—the ecumenical gathering that we today call Assisi I of III, showing how the Modernist program has not changed—and an ideological response from the Vatican affirming its commitment to the false religious liberty of Dignitatis Humanae and hence to the dethroning of Christ the King. Through the two signs, the Archbishop was able to take a fairly clear look into the future and he saw the following: the unabated pursuit of the Church’s self-destruction by the Church hierarchy; his own death and the refusal of the bishops of the world to ordain SSPX priests; the eventual dying out of the SSPX by a natural death; the eventual dying out of the Church itself by a violent death. And, while looking at the future’s dire prospects, based on the objective facts of the present, the Archbishop understood that he had just as much a responsibility to act on behalf of the Church at the end of his life as he had for his entire priestly career. If he had been given the grace of receiving episcopal consecration, of maintaining his faith whole throughout the crisis, of founding the only society of priests formed on the faith of ages, AND now he realized that his days were drawing to a close without any real answer to the crisis beyond that group of priests, COULD he go to his grave without providing for its survival? No, for by doing so, he himself would be giving consent to the destruction of the Church, and in fact aiding it. As he said so eloquently on the very day of “Operation Survival”: “It seems to me, my dear brethren, that I am hearing the voices of all these Popes—since Gregory XVI, Pius IX, Leo XIII, St. Pius X, Benedict XV, 5 Ibid., p. 118. 6 It is one thing to say that the SSPX is the Church and another to say that it is necessary for the Church’s survival. The position of the Archbishop, and that of this article, is the latter, not the former. The Church is indefectible, but God wills that she be so through human instruments. God willed to need St. Athanasius for the Church to survive the Arian crisis, and similarly He willed to need the Archbishop and his work for the Church to survive its current crisis. This latter reality alone justifies the act of the 1988 Consecrations, and it is the difficulty of discerning and acting on that reality that makes for the Archbishop’s heroism. Pius XI, Pius XII—telling us: ‘Please, we beseech you, what are you going to do with our teachings, with our preaching, with the Catholic Faith? Are you going to abandon it? Are you going to let it disappear from this earth? Please, please, continue to keep this treasure which we have given you. Do not abandon the faithful, do not abandon the Church! Continue the Church!… All the errors which we have condemned are now professed, adopted and supported by the authorities of the Church....Unless you do something to continue this Tradition of the Church which we have given to you, all of it shall disappear. Souls shall be lost.’ Thus, we find ourselves in a case of necessity.”5 Quite simply, the Consecrations were an obligation imposed on the faithful Archbishop by the Providence of God. But before he would work outside the law, he had to make sure that he could not work inside the law. After the Assisi event and the Roman religious liberty answer, Archbishop Lefebvre traveled to Rome and begged papal permission to continue Church-saving Tradition through this act of consecration. It was a practical request that obtained a practical response: he would have to sign a doctrinal preamble and agree to the canonical structure laid down by Rome. The Archbishop was willing, and even signed a protocol, but after a sleepless and prayerful night, it became clear to him that the one thing he wanted was not being given to him: the survival of Tradition. Rome wanted to put him off, not fulfill his request. They would neither give him the name nor the consecration date of the bishop he desired. Without such guarantees and with his health declining under the stress of the negotiations, the Archbishop could not wait any longer: On June 30, 1988, he provided the Church with four traditional bishops. It was an act of consummate prudence. Conclusion Today’s vantage point of the silver anniversary of the consecrations shows clearly how very necessary they were. Remove them from the annals of history and the ecclesial picture in 2013 turns much darker: the SSPX stunted in growth and without a voice in Rome or Church-wide influence; no Ecclesia Dei Commission or establishment of the “legal” yet shackled traditionalist groups; no Summorum Pontificum or worldwide traditionalist grass roots movement. In short, a Tradition with dizzy vision and wobbly legs, headed for the tomb. Instead, both the writer and readers of this article can look with great confidence into the decades ahead and see unabated growth in the already healthy body of Traditional Catholicism. The Archbishop went to his reward having accomplished his mission. Tradition, and hence the Church herself, will survive.6 Fr. Paul Robinson was born in Louisville, Kentucky, and entered the Seminary in Winona in 2000, two years after completing a Master’s in Computer Science Engineering. He was ordained in 2006 by Bishop Bernard Fellay and is currently a professor at Holy Cross Seminary in Goulburn, Australia. 85 “Tradidi quod et accepi” “I have transmitted to you what I have received, nothing else.” I’m just the postman bringing you a letter. Archbishop Marcel Lefebvre, June 30, 1988 The Last Word Dear Readers, In the book of Genesis (12:1) we read of God’s call to Abraham. At the ripe age of 75, God led him away from his homeland and relatives and sent him into an unknown country, into exile and isolation. Yet God decided to grant a special grace to Abraham; henceforth, he and his descendants would be God’s chosen people, a sacred nation. This great blessing was promised to Abraham and to his seed alone, but under one condition: they had to maintain an uncompromising, unwavering faith. Thus God’s choice and Abraham’s unbending fidelity gave rise to a special people, a nation which would eventually produce the Savior of the world, Jesus Christ. We can draw a striking parallel between Abraham and our venerable founder, Archbishop Lefebvre. For many years, even decades, Marcel Lefebvre was an exemplary and highly respected priest who subsequently grew into a renowned bishop. When he was named Vicar Apostolic of Dakar and later Apostolic Delegate for French-speaking Africa, extraordinary responsibilities over large parts of the Church were entrusted to his care. Working closely with Pope Pius XII, he founded many dioceses, ran several seminaries, and laid a solid foundation for the Faith on this continent. Following the Second Vatican Council, however, the Archbishop quickly fell into oblivion and even disgrace. He was singled out, rejected, and repelled to the fringes of the Church. Aged and isolated like Abraham, he received a special call. Only in “exile,” on the verge of retirement, did Archbishop Lefebvre undertake the most important work of his life as he fought to preserve the traditional liturgy and transmit an unadulterated Faith. His courage and his open speech, combined with his profound love for the Church and for souls, instantly made him the focal point of the traditionalist movement. In a sense, he became the father of all those who would uncompromisingly maintain the true Faith in its beauty and fullness. What would the Church be today without him? Where would we be if he had not consecrated four bishops 25 years ago? We all owe him our gratitude, for he is truly our spiritual father. Let us give thanks to God for what the Archbishop has transmitted to us: the Faith which gives eternal life in Jesus Christ. In Christo, Father Jürgen Wegner The Society of St. Pius X is an international priestly society of common life without vows, whose purpose is the priesthood and that which pertains to it. The main goal of the Priestly Society of Saint Pius X is to preserve the Catholic faith in its fullness and purity, to teach its truths, and to diffuse its virtues. Authentic spiritual life, the sacraments, and the traditional liturgy are its primary means of bringing this life of grace to souls. The Angelus aims at forming the whole man: we aspire to help deepen your spiritual life, nourish your studies, understand the history of Christendom, and restore Christian culture in every aspect. $ 7.00 Return undeliverable Canadian addresses to: The Angelus, 480 McKenzie Street, Winnipeg, MB, R2W 5B9