THE TRADITIONAL CATHOLIC FAITH
Monday, 27 September 2010
Sunday, 26 September 2010
VATICAN: LES CLEFS D'UNE CRISE
Le pape Benoït XVI contredit même au sein de son camp.
La main tendue de Benoît XVI aux intégristes et le scandale Williamson font tanguer l'Eglise. Cette fois, les critiques fusent de l'intérieur même du Saint-Siège. Coulisses d'une affaire théologico-politique qui marquera le pontificat.
Un désastre. Trois semaines après la levée des excommunications de quatre évêques intégristes -dont le négationniste Richard Williamson- le 21 janvier dernier, le Vatican ne parvient pas à faire taire le scandale. Mgr Williamson bafoue l'autorité du pape en persistant dans ses propos niant les chambres à gaz. Angela Merkel, la chancelière allemande, tance le pontife bavarois. Partout, les fidèles sont en ébullition. Même les papistes convaincus se mettent à douter. Et voilà Benoît XVI rattrapé par son image de "Panzerkardinal". Lui, le théologien puissant, l'adversaire farouche du fondamentalisme religieux. Sa visite en Terre sainte, prévue en mai prochain, est compromise. Décryptage en quatre points clefs d'une crise qui laissera des traces.
Mgr Richard Williamson, négationniste obstiné, défie le pape.
Pourquoi avoir levé l'excommunication d'un évêque révisionniste?
Si l'antisémitisme historique -"les juifs, peuple déicide"- n'a pas disparu des rangs de l'Eglise, il paraît impossible d'intenter ce procès au pape actuel. Benoît XVI réprouve entièrement la théorie de la "substitution", chère aux intégristes, selon laquelle le christianisme aurait remplacé le judaïsme. Préfet de la Congrégation pour la doctrine de la foi, il a coordonné l'important document théologique de mai 2001, où le Vatican rappelle que "sans l'Ancien Testament, le Nouveau Testament serait [...] une plante privée de ses racines et destinée à se dessécher". Tout comme son prédécesseur, il s'est rendu à Auschwitz et il a visité une synagogue lors de son premier voyage pontifical, en Allemagne. "Le fait que Benoît XVI emboîte le pas à Jean-Paul II en ce domaine est extraordinairement important, estime Jean-Pierre Denis, directeur de la rédaction de l'hebdomadaire catholique La Vie. Cela prouve que le rapprochement avec les juifs est crucial pour l'Eglise."
Alors, pourquoi cette mansuétude envers un révisionniste notoire?
Mgr Dario Castrillon Hoyos, l'interlocuteur des lefebvristes.
Il suffisait de taper "Mgr Williamson" sur Google pour connaître les tristes antécédents du prélat. Benoît XVI a déclaré, via sa secrétairerie d'Etat, qu'il "n'était pas au courant". Stupéfiant aveu de faiblesse. Mais aussi premier élément d'explication: âgé (81 ans), cérébral et prêtant peu l'oreille au tohu-bohu du monde, le pontife gouverne seul. Il n'a pas constitué une équipe de collaborateurs rompus au jeu politique. "Le numéro un est entouré de numéros zéro", sifflent les mauvaises langues, à Rome. "Il a fait venir des gens qui avaient travaillé auprès de lui à la Congrégation pour la doctrine de la foi, sans se préoccuper de savoir s'ils étaient faits pour le job", renchérit un connaisseur des arcanes du Vatican. Le très conservateur Mgr Castrillon Hoyos, chargé des négociations avec les lefebvristes, sera, sans aucun doute, évincé. Et la purge ne devrait pas s'arrêter là.
Une offensive religieuse et... politique
Deuxième élément d'explication : Benoît XVI a été, en quelque sorte, aveuglé par la question du schisme intégriste. Tout à sa volonté d'en finir avec cette longue querelle de famille, il a fait passer la "structure" avant le message, sans voir qu'il était le jouet de l'aile dure de la curie. Dans ce "Kremlin chrétien" qu'est le Vatican, les clefs sont toujours, en partie, politiques.
Avril 2005. Joseph Ratzinger est élu avec une feuille de route non écrite, établie par les cardinaux électeurs: recentrer l'action de la papauté sur le spirituel et... en finir avec les hérétiques lefebvristes. Intégrer les intégristes -en leur demandant de reconnaître Vatican II- est encore la meilleure façon de les neutraliser, pensent les prélats -même les plus modérés. Ratzinger paraît l'homme de la situation. De 1980 à 1988, alors gardien du dogme, il a négocié d'arrache-pied avec Mgr Lefebvre à la demande de Jean-Paul II, accablé par l'équipée sauvage du prélat. Dans un entretien accordé en 1977 au journaliste Giancarlo Zizola, coauteur d'un livre au titre bien trouvé, Benoît XVI ou le mystère Ratzinger (Desclée de Brouwer-Seuil), Marcel Lefebvre désigne lui-même le préfet comme son interlocuteur naturel. "Parmi nos sympathisants, nous avons beaucoup d'évêques, glisse-t-il. Le nouveau cardinal Ratzinger, archevêque de Munich, se proposera-t-il d'intervenir auprès du pape pour favoriser une solution?"
Pope Benedict XVI walks through Auschwitz's notorious gate with the phrase
Grandi dans la foi classique et pieuse de sa Bavière natale, Ratzinger partage avec les lefebvristes le goût de la tradition et de la "belle" messe. Son frère Georg est de sensibilité traditionaliste. Moins connu, son actuel secrétaire personnel, Georg Gänswein, a fréquenté le séminaire fondé par Mg Lefebvre à Ecône, en Suisse. Mais la tradition telle que la conçoit Benoît XVI est une tradition vivante, contrairement à celle, figée dans le marbre du temps, des intégristes. "En 2005, les cardinaux ont misé sur l'autorité morale de Ratzinger, analyse un vieux routier de la curie. Ils n'imaginaient pas qu'il serait incapable de gouverner et que la gestion du schisme tomberait dans les mains de l'extrême droite de la curie."
Un autre facteur a joué: l'importance accordée par Benoît XVI à l'unité de l'Eglise. Tout pontife oeuvre à rassembler son troupeau, mais chez ce pape allemand, né dans un pays marqué par la déchirure de la Réforme, la pleine communion des catholiques est à la source même de son projet. Faire corps autour de Rome, autour du dogme -le noyau de la foi- autour de catholiques engagés: telle est la seule façon, pense-t-il, de rendre au catholicisme toute sa force de proposition- et d'opposition. A cela près qu'on voit mal les lefebvristes accepter de "passer l'éponge" sur le concile Vatican II, condition de leur réintégration.
FILES - Picture taken on September 9, 2006 shows German Chancellor Angela Merkel and Pope Benedict XVI at the Residenz in southern German city of Munich. Pope Benedict XVI and German Chancellor Angela Merkel spoke on the telephone to try to put a row over a Holocaust-denying bishop behind them, the two said in a joint statement on February 8, 2009. AFP PHOTO DDP/MICHAEL URBAN
Au coeur de la bataille: Vatican II
En tirant la ficelle intégriste, les ultras avaient un objectif : amener la papauté à réviser a minima ce concile, le dernier en date, abhorré pour ses réformes et son esprit "moderniste". Les lefebvristes rejettent toutes ses avancées: liberté religieuse, dialogue avec les autres confessions, assouplissement de la liturgie, collégialité... En leur tendant la main, Benoît XVI semblait annoncer un enterrement de première classe.
Là encore, il faut revenir au passé. En 1965, après trois années de débats passionnés, suivis au jour le jour par tous les médias du monde, Paul VI clôt le concile. Mais, déjà, Vatican II divise l'Eglise. Les progressistes pensent vivre une révolution, les tenants de la tradition craignent que le "dépôt de la foi" ne finisse balayé par les vents nouveaux. "Certains ont cru que l'Eglise sortait revêtue de la tunique de la modernité, alors que les choses étaient beaucoup plus compliquées", souligne l'historien Philippe Levillain (Le Moment Benoît XVI, Fayard).
Joseph Ratzinger, acteur remarqué du concile, passe du camp progressiste au camp conservateur. Il est déçu: au lieu d'enrayer la chute des vocations, les réformes ont entraîné une "désagrégation", déplore-t-il. Prêtres en jean, essor de la théologie marxiste... Dès 1968, dans son Introduction au christianisme, ce disciple de saint Augustin dit son scepticisme envers le monde moderne.
Pour autant, Ratzinger n'appelle pas à la révision de Vatican II. Et, devenu Benoît XVI, il n'a pas changé d'avis. Mais -et c'est sur ce "mais" que les boutefeux conservateurs ont fondé leur stratégie -il prône bien sa "relecture". "Le pape dit: relisons le concile ensemble et dépouillez-vous de ce que vous avez mal compris", analyse Philippe Levillain. En clair: replaçons Vatican II dans la continuité de la tradition.
Le pape de la restauration
Jusqu'où ira Benoît XVI? Toute la question est là. Ses trois années de pontificat livrent quelques pistes:
La liturgie : Benoît XVI a exhumé les ciboires dorés, la croix de Léon XIII chère aux traditionalistes, les surplis en dentelle, la communion dans la bouche. Surtout, il a libéralisé la messe en latin. Mais il a aussi réaffirmé le caractère « ordinaire » de la messe de Paul VI, en vigueur depuis le concile. Et c'est cette dernière qu'il a choisi de célébrer sur l'esplanade des Invalides, moment « phare » de sa visite en France.
Le dialogue oecuménique : Vatican II avait rêvé d'une « Grande Eglise » rassemblant tous les chrétiens. « Benoît XVI estime, lui, qu'il faut d'abord être clair sur la doctrine, souligne Jean-Pierre Denis. Il a réorienté l'oecuménisme vers les Eglises les plus fidèles au dogme chrétien. » Ainsi, le rapprochement avec les orthodoxes est évident, il l'est beaucoup moins avec les protestants réformés.
Le dialogue avec les autres religions : « Jamais les rencontres avec les musulmans n'ont été si nombreuses », constate Mario Giro, membre de la communauté Sant'Egidio, très engagée dans le domaine. Le pape a rectifié le tir, après son discours de Ratisbonne, en 2006, où il associait l'islam à la violence. Mais il veut un dialogue circonscrit, de religieux à religieux, autour de valeurs communes et non autour de questions théologiques.
Du côté de la communauté juive, plusieurs épisodes ont semé le trouble : la prière du vendredi saint pour la "conversion" des juifs dans la messe en latin -Benoît XVI l'a fait modifier, mais ne l'a pas supprimée du missel ; les hommages du pape à Pie XII, critiqué pour son silence sur le génocide durant la Seconde Guerre mondiale et qui fait l'objet d'un procès en béatification...
"Benoît XVI est un pape de la restauration", conclut l'historien Philippe Levillain. Un mot lâché par Ratzinger lui-même, dans une interview au mensuel Jésus, en 1984: "Si nous indiquons par ce mot la recherche d'un nouvel équilibre, après les excès d'une ouverture totale au monde, [...] alors, oui, la restauration est souhaitable." Le risque? Qu'au nom de ce "nouvel équilibre" Benoît XVI en arrive à tolérer l'intolérable. Et divise là où il voulait rassembler.
Par Claire Chartier, publié le 12/02/2009 09:00
L'EXPRÈS
Beata Jacinta Marto, roga por nós!
(Da esquerda para a direita: Jacinta e Lúcia)
Hoje cumpre-se o 100º Aniversário de nascimento da Beata Jacinta Marto. Recordando a sua personalidade, é oportuno postar aqui algumas das mais intensas referências, que a Irmã Lúcia de Jesus e do Coração Imaculado redigiu nas suas memórias, sobre o amor de Jacinta ao Santo Padre: Foram interrogar-nos dois sacerdotes que nos recomendaram que rezássemos pelo Santo Padre.
A Jacinta perguntou quem era o Santo Padre e os bons sacerdotes explicaram-nos quem era e como precisava muito de orações.
A Jacinta ficou com tanto amor ao Santo Padre que, sempre que oferecia os seus sacrifícios a Jesus, acrescentava: e pelo Santo Padre.
No fim de rezar o Terço, rezava sempre três Ave Marias pelo Santo Padre e algumas vezes dizia:
– Quem me dera ver o Santo Padre! Vem cá tanta gente e o Santo Padre nunca cá vem. Na sua inocência de criança, julgava que o Santo Padre podia fazer esta viagem como as outras pessoas.
Um dia, meu pai e meu tio foram intimados para nos apresentarem, no dia seguinte, em a Administração. Meu tio disse que não levava os seus filhos, porque, dizia ele, não tenho por que apresentar em um tribunal duas crianças que não são responsáveis pelos seus actos; e ademais disso,eles não aguentam o caminho a pé até Vila Nova de Ourém! Vou ver o que eles querem. Meu pai pensava doutra maneira:
– A minha, levo-a; ela que se arranje lá com eles, que eu cá destas coisas não entendo nada.
Aproveitaram então a ocasião para nos meterem todos os sustos possíveis. No dia seguinte, ao passar por casa de meu tio, meu pai esperou alguns instantes por meu tio. Corri à cama de Jacinta a dizer-lhe adeus. Na dúvida de nos tornarmos a ver, abracei-a. E a pobre criança, chorando, disse-me: – Se eles te matarem, diz-lhes que eu e mais o Francisco somos como tu e que também queremosmorrer. E vou já com o Francisco para o poço rezar muito por ti.
Quando, à noitinha, voltei, corri ao poço e lá estavam os dois, de joelhos, debruçados sobre a beira do poço, com a cabecinha entre as mãos, a chorar. Assim que me viram, ficaram surpreendidos: – Tu vens aí?! Veio aqui a tua irmã buscar água e disse-nos que já te tinham matado. Já rezámos e chorámos tanto por ti!…
Saturday, 25 September 2010
JUAN KROHN ARRESTADO EN BRUSELAS
http://edant.clarin.com/diario/2000/05/17/i-03601.htm
En ese lugar se realizó la ceremonia de recepción a los reyes de España, que realizaban su segunda visita oficial a Bélgica.
El ex sacerdote es un individuo de complexión robusta y no les fue fácil a varios policías de particular y de uniforme reducirlo, lanzándose encima de él. Fernández Krohn profería gritos contra los monarcas españoles. "¡Yo no maté al Papa!", repitió varias veces mientras los policías lo sacaban en andas de la zona.
INCIDENTE DURANTE LA VISITA DE LOS REYES DE ESPAÑA A BELGICA
Arrestan al ex sacerdote que en 1982 quiso matar al Papa
Fue en Bruselas, cuando se acercaba en forma amenazante a los reyes de Bélgica. Fernández Krohn estuvo detenido 7 años tras el ataque a Juan Pablo II.
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JUAN CARLOS ALGAÑARAZ. Madrid. Corresponsal
El ex sacerdote integrista español Juan Fernández Krohn, que intentó asesinar al Papa en 1982 durante su visita al santuario de Fátima, fue arrestado ayer en Bruselas al acercarse en actitud amenazante al podio donde se encontraban los reyes de Bélgica, que aguardaban a los monarcas españoles.
Fernández Krohn está considerado una persona muy peligrosa y agresiva, probablemente con sus facultades mentales alteradas, y fue buscado por la policía portuguesa e Interpol durante la reciente peregrinación de Juan Pablo II a Fátima.
El ex sacerdote residía en Bruselas, donde ha tenido constantes problemas con la Justicia y la policía. Pese a estos antecedentes, Fernández Krohn no pudo ser localizado cuando Karol Wojtila viajó, hace una semana, a Portugal para beatificar a los dos pastores a los que, según la tradición católica, se les apareció la Virgen.
Las medidas de seguridad en torno de la Plaza del Palacio, frente a la imponente sede oficial de los reyes de Bélgica, eran muy severas ayer cuando los monarcas, Pablo II y Paola, se dirigieron a pie hasta un podio cruzado por una alfombra roja.
En ese lugar se realizó la ceremonia de recepción a los reyes de España, que realizaban su segunda visita oficial a Bélgica.
Pese a estar intensamente buscado por la policía, que poseía fotografías suyas recientes, Fernández Krohn se aproximó hasta la primera línea del público y, cuando llegaron al lugar los reyes de Bélgica, saltó la valla y se dirigió hacia donde se encontraban los monarcas. ¿Cómo ha sido posible semejante falla de seguridad?, se preguntaban ayer los medios de comunicación belgas y europeos.
El ex sacerdote es un individuo de complexión robusta y no les fue fácil a varios policías de particular y de uniforme reducirlo, lanzándose encima de él. Fernández Krohn profería gritos contra los monarcas españoles. "¡Yo no maté al Papa!", repitió varias veces mientras los policías lo sacaban en andas de la zona.
Ya canoso, vestido con una camisa celeste y un pantalón oscuro, el ex sacerdote continuaba gritando, completamente fuera de control, mientras la policía lo maniataba e introducía en una furgoneta.
Fernández Krohn reside en Bruselas desde que salió de la cárcel portuguesa, en 1990, después de cumplir siete años de condena por el atentado contra el Papa.
El ex sacerdote ha tenido todo tipo de problemas con sus vecinos, tiene varias denuncias por agresión, y con la Justicia. Ha sido denunciado por repartir panfletos antisemitas, por estafa y lesiones.
El militante ultra se hizo tristemente famoso por su atentado en Fátima. Durante el acto principal un joven sacerdote vestido con sotana se lanzó contra Karol Wojtila, gritando en español: "¡Abajo el Papa!", "¡Abajo el Concilio Vaticano Segundo!" Aunque el agresor llegó a tocar levemente al Papa, los equipos de seguridad lograron reducirlo.
Fernández Krohn se graduó en la Universidad Complutense de Madrid en ciencias económicas y en derecho. Militó en organizaciones ultras del falangismo y entró en contacto con medios religiosos integristas argentinos y franceses. Además vivió un tiempo en Argentina y en Brasil.
JUAN KROHN
Juan María Fernández y Krohn was born in Spain in 1948. He is is a former Roman Catholic priest. On 12 May 1982, he tried to stab Pope John Paul II with a bayonet in Fátima, Portugal. It was unclear at the time whether he wounded the Pope or not, but recent accounts in the documentary "Testimony" reveal that the Pope was indeed cut by Krohn. Cardinal Stanislaw Dziwisz says in the movie:
I can now reveal that the Holy Father was wounded. When we got back to the room [in the Fatima sanctuary complex] there was blood
Krohn received a six year prison sentence for the attack on the Pope but was incarcerated for only three years before being expelled from Portugal. During his trial and afterwards in prison, he showed no remorse. Krohn remained opposed to the reforms of Vatican II and believed Pope John Paul II had been in league with the Soviet Union and was a secret Communist agent trying to corrupt the Vatican!
Krohn abandoned the priesthood and after his release moved to Belgium where he became a controversial lawyer.In Belgium he was accused of slapping judge and Cassation president Erik Carre in the face. Krohn was also accused of spreading anti-semitic propaganda in the councillors' room of the Brussels Palace of Justice.
In 1996, he was charged, although subsequently acquitted, with setting fire to Brussels headquarters of Basque separatist party Herri Batasuna, the political branch of the terrorist Basque separatist group ETA. Krohn was arrested again in July 2000 as he ran shouting accusations of murder toward the red carpet in front of the Royal Palace, where King Albert II and Queen Paola were awaiting the arrival of King Juan Carlos of Spain, who was making a state visit to Belgium.
He accused King Juan Carlos of killing his brother Alfonso in order to become King of Spain. Krohn received a four-month probational sentence and a fine. After this arrest, Krohn has lived in Belgium and Spain and is reported to have become an expert in art and literature of the Spanish post Civil War period.
PADRE KROHN AFINAL NÃO QUERIA MATAR
27 Abril 2010
Entrevista O padre Juan Krohn, condenado por ter tentado matar João Paulo II em Fátima em 1982, diz que não queria matar o papa e lamenta nunca ter tido o seu perdão. Na única reportagem a uma televisão portuguesa, que hoje é transmitida no 30 Minutos na RTP, o espanhol lamenta não ter conseguido o mesmo perdão de Ali Agca.
http://dn.sapo.pt/inicio/portugal/interior.aspx?content_id=1554132
BISHOP FRANCO MUNARI
Encyclopedia > Franco Munari
Franco Munari is a traditionalist Catholic bishop. He was ordained priest on June 29, 1982 at Econe, Switzerland by Marcel Lefebvre and consecrated bishop on November 25, 1987 in Ravaux, France by Guerard des Lauriers as a Sedeprivationist bishop, assigned to Rome, Italy.
It is claimed that he lost the faith and eloped with a woman to Madagascar, ceasing to function as a priest and bishop for a long time, but has recently returned to the faith, separated from his companion and ministers in Madagascar and its neighborhood, where he keeps a low profile. He is, however, in contact with Bishop Anthony Chadwick in France and others in the Traditionalist Catholic movement.
Episcopal Lineage
Consecrated by: Guerard des Lauriers
Date of consecration: November 25, 1987
BISHOP TISSIER AND THE CONSECRATIONS
The following was received as an e-mail and I pass it along without comment. (Thanks for sending this Rosie! - Bill)
The Candid Admissions of Bishop Tissier de Mallerais
by Father Francesco Ricossa
IN AN "INTERVIEW" given by Bishop Tissier de Mallerais (one of the bishops consecrated by Archbishop Lefebvre and by Bishop de Castro Mayer) in the French magazine of the Society of Saint Pius X, Fideliter, (n. 123, pp. 25-29), candid and baffling admissions were made. Bishop de Mallerais confronts one of the first difficulties, which is that of jurisdiction. Bishop de Mallerais admits that his consecration was "accomplished against the will of the Pope" and that he has not received jurisdiction either from Archbishop Lefebvre ("he was not able to give it to us") neither from the Pope ("the Pope refused to give it to US"). He claims to have jurisdiction from the Church. "It is the Church which gives it to US" as if there could be opposition between the Church ( which concedes the jurisdiction) and the Pope (who denies it), or as if the hierarchical Church were not, in the ultimate analysis, the Pope.
Nevertheless, for Bishop Tissier de Mallerais, there is a problem yet more serious than that of jurisdiction. Let us hear Bishop de Mallerais speak: "Are these bishops who are not recognized by the Pope legitimate? Do they enjoy formal apostolic succession? Are they, in a word, Catholic bishops?" This problem, Bishop de Mallerais explains, "concerns the very constitution of the Church, as all tradition teaches: there cannot be a legitimate bishop without the pope, the head by divine right of the episcopal body. Therefore the answer is less clear, and in fact it is not absolutely clear..." Bishop Tissier de Mallerais, therefore, ten years after his consecration, does not know whether his consecration or his being a bishop is a legitimate act!
For a moment, he seems to evoke the sede vacantist "solution." "...unless one were to suppose...it is necessary to recognize that if we were able to affirm that owing to heresy, schism, or some secret problem in the election, the pope would not be truly the pope, if we were able to pronounce such a judgement, then the response to the delicate question of our legitimacy would be clear..." If, according to Bishop de Mallerais, ''sede vacantism'' is the only clear explanation to justify his own consecration, we would expect a public adherence to sede vacantism, or a reasoned refutation. But such is not the case. Sede vacantism is refuted only because Archbishop Lefebvre refused it: "The problem, so to speak, is that neither Archbishop Lefebvre nor my confreres, nor I myself, have been or are sede vacantists....Archbishop Lefebvre was not of this opinion, nor did he have the sufficient principles in order to make such a judgement. It is very important to take this into account."
At this point, even the interviewer is a little baffled: if we cannot make bishops against the will of the Pope, and if John Paul II is the Pope, and if John Paul II was against the consecrations done by Archbishop Lefebvre, and if there are no other "clear" solutions,... "Then how did Archbishop Lefebvre solve the dilemma...?" Bishop de Mallerais, who has no theological or doctrinal responses, baffles once again the reader with a response which we could term ''charismatic'': "...Our founder confronted the problem from above and resolved it at the same time in a manner more concrete than it is here. It is the sign of supernatural intuition which was proper to him and of an action in him of the gift of wisdom, the gift of the Holy Ghost...Only Archbishop Lefebvre was able to make such a judgement [that is, Pope John Paul II is no longer Catholic]! He was also the only one who had the moral authority to decide 'I will do the consecrations.' There were no others. Thus it was not according to my own lights that I accepted the consecration, my consecration, understand! Only Archbishop Lefebvre was able to decide this consecration, he alone received grace to decide. We had the grace to follow him. And it is with these very simple and very beautiful words, which belong to one of my confreres in the Society of Saint Pius X, that I must conclude: they represent my most intimate conviction, my most firm security of being on the right path."
Bishop Tissier de Mallerais, in his sincere and moving affection for Archbishop Lefebvre, does not realize how erroneous his thinking is. He substitutes a bishop for the pope as a criterion of catholicity. He condemns those who are blindly submissive to the Pope, who has the charism of infallibility, and then follows a bishop in a decision contrary to the Pope, without finding any other motive for the decision than the charismatic infallibility of this bishop. In this way, Bishop Tissier de Mallerais overturns completely the divine constitution of the Church, by opposing the charism of a (presumed) sanctity to that of papal authority.
http://sspx.agenda.tripod.com/id94.html
The Candid Admissions of Bishop Tissier de Mallerais
by Father Francesco Ricossa
IN AN "INTERVIEW" given by Bishop Tissier de Mallerais (one of the bishops consecrated by Archbishop Lefebvre and by Bishop de Castro Mayer) in the French magazine of the Society of Saint Pius X, Fideliter, (n. 123, pp. 25-29), candid and baffling admissions were made. Bishop de Mallerais confronts one of the first difficulties, which is that of jurisdiction. Bishop de Mallerais admits that his consecration was "accomplished against the will of the Pope" and that he has not received jurisdiction either from Archbishop Lefebvre ("he was not able to give it to us") neither from the Pope ("the Pope refused to give it to US"). He claims to have jurisdiction from the Church. "It is the Church which gives it to US" as if there could be opposition between the Church ( which concedes the jurisdiction) and the Pope (who denies it), or as if the hierarchical Church were not, in the ultimate analysis, the Pope.
Nevertheless, for Bishop Tissier de Mallerais, there is a problem yet more serious than that of jurisdiction. Let us hear Bishop de Mallerais speak: "Are these bishops who are not recognized by the Pope legitimate? Do they enjoy formal apostolic succession? Are they, in a word, Catholic bishops?" This problem, Bishop de Mallerais explains, "concerns the very constitution of the Church, as all tradition teaches: there cannot be a legitimate bishop without the pope, the head by divine right of the episcopal body. Therefore the answer is less clear, and in fact it is not absolutely clear..." Bishop Tissier de Mallerais, therefore, ten years after his consecration, does not know whether his consecration or his being a bishop is a legitimate act!
For a moment, he seems to evoke the sede vacantist "solution." "...unless one were to suppose...it is necessary to recognize that if we were able to affirm that owing to heresy, schism, or some secret problem in the election, the pope would not be truly the pope, if we were able to pronounce such a judgement, then the response to the delicate question of our legitimacy would be clear..." If, according to Bishop de Mallerais, ''sede vacantism'' is the only clear explanation to justify his own consecration, we would expect a public adherence to sede vacantism, or a reasoned refutation. But such is not the case. Sede vacantism is refuted only because Archbishop Lefebvre refused it: "The problem, so to speak, is that neither Archbishop Lefebvre nor my confreres, nor I myself, have been or are sede vacantists....Archbishop Lefebvre was not of this opinion, nor did he have the sufficient principles in order to make such a judgement. It is very important to take this into account."
At this point, even the interviewer is a little baffled: if we cannot make bishops against the will of the Pope, and if John Paul II is the Pope, and if John Paul II was against the consecrations done by Archbishop Lefebvre, and if there are no other "clear" solutions,... "Then how did Archbishop Lefebvre solve the dilemma...?" Bishop de Mallerais, who has no theological or doctrinal responses, baffles once again the reader with a response which we could term ''charismatic'': "...Our founder confronted the problem from above and resolved it at the same time in a manner more concrete than it is here. It is the sign of supernatural intuition which was proper to him and of an action in him of the gift of wisdom, the gift of the Holy Ghost...Only Archbishop Lefebvre was able to make such a judgement [that is, Pope John Paul II is no longer Catholic]! He was also the only one who had the moral authority to decide 'I will do the consecrations.' There were no others. Thus it was not according to my own lights that I accepted the consecration, my consecration, understand! Only Archbishop Lefebvre was able to decide this consecration, he alone received grace to decide. We had the grace to follow him. And it is with these very simple and very beautiful words, which belong to one of my confreres in the Society of Saint Pius X, that I must conclude: they represent my most intimate conviction, my most firm security of being on the right path."
Bishop Tissier de Mallerais, in his sincere and moving affection for Archbishop Lefebvre, does not realize how erroneous his thinking is. He substitutes a bishop for the pope as a criterion of catholicity. He condemns those who are blindly submissive to the Pope, who has the charism of infallibility, and then follows a bishop in a decision contrary to the Pope, without finding any other motive for the decision than the charismatic infallibility of this bishop. In this way, Bishop Tissier de Mallerais overturns completely the divine constitution of the Church, by opposing the charism of a (presumed) sanctity to that of papal authority.
http://sspx.agenda.tripod.com/id94.html
THE GOOD SHEPHERD INSTITUTE
Vatican Approves New Traditionalist Institute
Friday, September 08, 2006 12:00:00 AM GMT
The Vatican has established a new religious institute to accommodate priests and seminarians leaving the schismatic Society of St. Pius X, the I Media news agency report.
The new group, the Good Shepherd community, will be located in Bordeaux. Members will be allowed to celebrate Mass using the traditional liturgy exclusively.
Cardinal Dario Castrillon Hoyos, the prefect of the Congregation for the Clergy, signed the decree establishing the Good Shepherd community on September 8 (2006). The institute will be a "society of apostolic life," under the supervision of the Congregation for Clergy and the Congregation for Religious.
The Vatican has approved the canonical statutes for the new institute, as well as the first superior: Father Philippe Laguérie, a priest who was dismissed from the Society of St. Pius X (SSPX).
Informed sources at the Vatican report that Pope Benedict XVI personally approved the settlement that will allow members of the Good Shepherd society to use the traditional liturgy, following the Missal of St. Pius V. Members of the new institute point out that by authorizing this move, the Pope has fulfilled one of the major demands made by the late Archbishop Marcel Lefebvre before his break with the Vatican in 1988.
The new fraternity will include five priests and a number of seminarians, including several who are in line for ordination to the priesthood shortly. Cardinal Castrillon Hoyos will celebrate the group's first ordinations. All of the members have already left the SSPX.
By establishing this new community, the Vatican has chosen to pursue talks with priests who have left the breakaway traditionalist group, rather than with the SSPX itself. In that respect the move might signal a decision by Vatican leaders that reconciliation with the SSPX is unlikely, after years of unfruitful negotiations. The creation of the Good Shepherd institute could provide an incentive for other priests to leave the SSPX. Talks between the Holy See and the SSPX intensified in 2000, when Pope John Paul II asked Cardinal Castrillon Hoyos to make a special effort to achieve reconciliation with the traditionalists who split from Rome in 1988. Those talks gained even more momentum with the election of Pope Benedict XVI, who was widely seen as sympathetic to the traditionalists' concerns.
In August 2005 the Pope met with Bishop Bernard Fellay, the SSPX superior, for private talks at Castel Gandolfo. However, the talks between traditionalist leaders and Vatican officials eventually cooled, and Bishop Fellay -- who was recently re-elected as the head of SSPX -- has told journalists that he sees little likelihood of a reconciliation in the near future. Father Laguérie, the leader of the new institute, expressed the concerns of traditionalists in March of this year when he wrote that the Vatican should remedy "the scandals of the years 1960 - 2000," and insisted that traditionalists should have "total freedom for the liturgy" and the liberty to question the teachings of Vatican II. He argued that Pope Benedict, in a December speech to the Roman Curia, had acknowledged the damage done by popular interpretations of Vatican II.
In April 2006, speaking at Lourdes, Cardinal Jean-Pierre Ricard told the bishops of France that "the question of relations with the SSPX" deserved special treatment. He added that Pope Benedict was particularly anxious to find a resolution after years of division. The French hierarchy, he said, should be prepared to welcome traditionalists back into full communion.
The priests who will compose the Good Shepherd institute have all found themselves in conflict with the traditionalist group to which they once belonged. Father Paul Aulangnier was the superior of the SSPX in France until 2003, when he was dismissed from the group after defending an agreement between the Vatican and another traditionalist group, the Brazilian Society of St. John Vianney. Father Laguérie, the group's superior, was expelled in 2004 after he openly criticized the formation at SSPX seminaries.
This article courtesy of Catholic World News. To subscribe or for further information, contact subs@cwnews.com or visit http://www.cwnews.com/.
An Overview -- What is the Society of St. Pius the Tenth (SSPX)?
The SSPX was founded by Archbishop Marcel Lefebvre in 1970 to train priests to preserve "Catholic traditions," primarily the Tridentine Rite of the Mass which had been swept away in the wake of Vatican II. But is this an organization with which anyone should become involved? Is it under Rome? Is it truly Catholic in its teachings and operations? What do we really know about the Society of St. Pius the Tenth?
The Society was established as a "pious union of the faithful" (not a priestly fraternity as the SSPX claims) ad experimentum (as an experiment), by Bishop Charriere, Bishop of Lausanne, Geneva, and Fribourg, Switzerland, for a period of six years. Click here for more on this. Without permission, Lefebvre established his first seminary in Econe, Switzerland.
Also known is that:
In the mid-70's, the Society was suppressed after an investigation by Rome, and, Lefebvre was forbidden to perform his priestly functions (also see the section Double-talk and Confusion below); as the six year period was not extended, the Society has been operating without a legal mandate since the mid 1970's;
- without permission Lefebvre continued to ordain priests;
- without permission Lefebvre created additional seminaries;
- over the years the Society has established many missions, chapels, and schools for the children of the laity all without papal mandate or approval;
- the Society has accumulated much property over the years and this has continued since Lefebvre's death;
- in May of 1988 Lefebvre signed a protocol to allow for the consecration of a bishop - the day after the signing Lefebvre unexpectedly rejects the protocol he signed;
- in June of 1988 and in defiance of Rome, Lefebvre consecrates four bishops - these four plus Lefebvre and Bishop de Castro Mayer (both now deceased) formerly of the diocese of Campos, Brazil, and co-consecrator with Lefebvre, all incurred excommunication;
- the Society, after the consecrations, is now clearly in schism and its patrons can no longer pretend it isn't;
- the Society, especially after Lefebvre's death, drifts more and more toward various heresies such as Jansenism, Manichaeism, and Gallicanism, in its actions and policies;
- the Society adopts rigorous and unwarranted positions with respect to women wearing trousers or pants and has required men at its retreat center in Ridgefield to wear long-sleeved shirts even in summer time;
- at one of the Society schools, girls were told that it was a mortal sin to have any lace on their underwear;
- a student at the Society high school in St. Mary's, Kansas, was kicked out of school simply because he had the picture of a girl, also a student, in his wallet although the two had only written to each other;
- in a sermon, people were told not to vote in elections and that it was wrong for women to drive cars;
- the Society tells people that a television set is a proximate occasion of mortal sin that can never be used without harm to the faith, morals, or a person's mental development;
- the Society condemns natural family planning which the Church has approved;
- the Vice-Rector (Fr. Wolfgang Goettler) of the Society's US seminary has said no one can hold public office in the U. S. and be a good Catholic;
- about 1987 the Society began to openly display an anti-American attitude - condemning the nature and form of our government;
- Masses said under the 1984 Indult, for the use of the Tridentine Rite of Mass, have been called satanic;
- children are told, without distinction, to always obey priests and nuns even if it conflicts with the proper wishes of their parents;
- Society bishops have consecrated a bishop for the diocese of Campos, Brazil without the permission of Rome - another schismatic act;
- the Society, at least since 1993, has been issuing Decrees of Nullity - annulments - in violation of Canon Law;
- the Society leadership has seen fit to associate themselves with the members of the Tridentine Rite Conference (TRC) - organizations and individuals as far ranging as the Feeneyites, who virtually deny the Church's teaching about baptism of desire, to the sede vacantists (chair is vacant), who believe, for a number of reasons, that there is no legitimate pope occupying the chair of Peter, to just plain schismatics who have rejected the authority of the Holy Father;
- many, many priests have left the Society because, as a former Society priest put it, "there's something dysfunctional there"
To further show the anti-Catholic nature of the Society, one example should suffice. In a letter written by a Fr. Terence Finnegan, one of the many priests who have left the Society, to Fr. Franz Schmidberger, then Superior General of the SSPX, he made comments which show the un-Catholic and outlandish dispositions of Bishop Williamson, the rector of the Society's seminary at Winona, Minnesota. These comments centered on the 1991 Tridentine Rite Conference (TRC) sponsored by a Fr. LeBlanc, of Arizona, and a Fr. Wickens of New Jersey.
Of Fr. Scott, Fr. Finnegan, had this to say in another letter to Fr. Schmidberger. "The fact is that after this recent crisis of Faith here in America (the TRC), I have lost all confidence in Fr. Scott (District Superior after Fr. Laisney): as a Catholic, as a priest and consequently 'a fortiori' (for a stronger reason) as a District Superior."
This is the same Fr. Scott who is forever throwing out the phrase the "Social Reign of Christ the King." Yet this Fr. Scott was the one who, when the chips were down, failed to call to account Bishop Williamson for wanting to attend this ignominious conference. Fr. Finnegan makes the point well when he says that Fr. Scott "was not concerned that Our Lord Jesus Christ's rights were being violated" in this gathering of "Catholics." This is the same Fr. Scott who had accused this author of lacking fidelity to Archbishop Lefebvre because he had brought to Fr. Scott's attention, in a series of letters, Fr. Scott's own anti-Catholic attitude and that of the Society with respect to the United States and our form of government. Yet Fr. Scott hypocritically sided with the bishop in the matter of attending the TRC. When he was confronted by Fr. Finnegan, Fr. Scott told him it was none of his business.
It is also interesting to note that the leadership of the Society, i.e., Williamson and Scott, will preach against what they call the "false ecumenism" of the "conciliar church," yet they had no hesitancy, until confronted, to practice their own form of "false ecumenism" with those taking shelter under the umbrella of the TRC. The Society leadership continually exhibits a shocking tendency toward hypocrisy.
"Fr. Wickens," according to Fr. Finnegan, "is a priest who is in entire agreement with the Feeneyite error (denying baptism of desire). I have him saying this in his own handwriting. He not only accepts the Feeneyite error, he promotes it himself. Fr. Wickens is also a promoter of the false OSJ in link with the Messineos. Father Wickens is treated as an example for the seminarians (at Winona, MN) to follow."
If, by now, you are thinking that the SSPX is a group reminiscent of a Jim Jones cult, you're right. Those who have been associated with the SSPX for some time (in my case, over ten years) have reached the same conclusion. Two books, Understanding the Cults by Josh McDowell and Don Stewart and Heavenly Deception by Chris Elkins, give us the following characteristics of cults, all of which have been observed in the Society of St. Pius the Tenth to greater or lesser degrees.
Specialized Group This consists of a polarization of people around an ideal which is considered out of the main stream. For the Society, this embodies a historically false notion of 13th century Catholicism and the Tridentine Rite of the Mass. They consider this period a purer time for the Church in its relations with the "state." Comparing apples and oranges, the Society pushes this supposed ideal without explaining just how, politically, they will accomplish it.
The Only Answer Society priests have been heard to say things such as outside of the Society one is outside of the Church. They consider using any rite but the Tridentine, essentially, as the work of the devil - that "their" thoughts and ideals are the only way to be followed for a person to save his soul.
Omnipotent The Society considers itself to have knowledge others do not have and presumes to speak for God and without the blessing of the Church. The Society alone, one is told, has all the answers and is the final determiner of what is or is not morally correct.
Emotional Cult members are generally emotional, hence the SSPX plays to the natural feeling of many people for a more edifying and uplifting rite and its associated liturgies. They play to the emotional appeal the more venerable Tridentine Rite inspires in people.
Exterior Orientation As viewed by many on the outside it appears the Society is performing a worthy function for Catholic faithful - typical of cults. But the lie is put to this by the many priests and laity who have fled from the Society before and since the 1988 episcopal consecrations and even more so since Archbishop Lefebvre died.
Control It is said that within cults many tests are run to see how much control can be exerted on followers. Even small changes will be made for no apparent reason, just to see how well the leadership can control the followers. One means the Society uses is to restrict the reading material of its patrons to the point of telling them that they cannot read from patently Catholic reading material unless the Society has previously given it their blessing.
Godmen The Society's authority is self-contrived, and, as such, they presume to speak for God. They've attempted to build a facade of legitimacy through articles and sermons about what they call supplied jurisdiction. Using this ruse they twist Canon Law to the point where everything they wish to do can be done without permission of the local ordinaries or Rome because it is a matter of "necessity." Necessity - in true liberal/modernist fashion they reserve unto themselves the right to determine, finally, what is right and wrong, what is Catholic or un-Catholic.
Double-talk and Confusion The Society leadership does not shrink from saying one thing while meaning another. They speak of obedience, unity, submission, and authority to their patrons, but they would never consider placing the SSPX under obedience to Rome. We have but to remember that at another time of crisis in the Church, Pope Clement XIV, in 1773, unjustly suppressed the Jesuits. It wasn't until forty-one years later (1814) that the order was reestablished. But did the Jesuits go off and start their own seminaries and chapels? Did they refuse obedience to the Pope? As good sons of the Church, they showed their confidence in the promises of Christ, to be with His Church until the end of time, by faithfully and obediently submitting to the authority of the Pope and closing up shop.
Always Changing In cults it will usually be found that their values, precepts, rules, methods, ideas, plans, and even mores can change over time - characteristics noted by those who have fled the Society.
Strong Leadership Central leaders consider themselves unique and with a special relationship to God. We know this is true of the Society because on October 18th, 1992 Fr. Scott, SSPX District Superior in the U.S., told a meeting in Chicago that they, the Society clergy, are an elite.
Dependence Development Cult followers have it pounded into them that they must pursue and live up to cult beliefs, lifestyle and behavior - so much so is this inculcated, that, for the follower, leaving the cult becomes virtually unthinkable.
Fear of the Future Because of this dependence and the fact that the followers now believe that only the SSPX has the answers, as in other cults, followers fear being separated from the cult to the extent that they will change their own beliefs to stay with the cult. Cult members will even fight vigorously to defend their abandoning of formerly, strongly held beliefs. Those who patronize the Society know that where Peter is, there is the Church. Nevertheless, they obey the Society rather than Rome.
Spy Network That the Society uses its followers to spy on one another is now irrefutable. This was seen in the Chicago mission of the Society after the District Superior, Fr. Scott, forced out the majority of the laymen who were most instrumental in developing and maintaining this mission since 1982. Fr. Scott's replacements kept watch on, and, even followed people around the church to see what they were doing (getting a drink of water, going to the bathroom, checking the bulletin board, etc.). People have testified to the same use of informants at the Society's College and Academy (grade school/high school) in the town of St. Mary's, Kansas. As with other cults, the Society does not discourage such spying, but, rather, uses it to maintain a "Big Brother" element of fear lest someone deviate from cult thinking.
The SSPX - Catholic? Hardly! Out of loyalty to Holy Mother Church and the Papacy, Catholics have a duty to avoid this group as best they can. Anything less is an insult to Our Lord.
VATICANO:VÍTIMAS DE ABUSOS SEXUAIS MANIFESTAM-SE
A 31 de Outubro
As vítimas de abusos sexuais por parte de sacerdotes vão-se manifestar em frente ao Vaticano no próximo dia 31 de Outubro, anunciou este sábado o porta-voz do Instituto António Provolo para crianças com deficiência.
“Será uma manifestação internacional à frente do Vaticano para denunciar, mais uma vez, os numerosos abusos que os menores sofreram por parte de sacerdotes e que ainda não tinham sido conhecidos”, declarou Marco Lodo Rizzini.
Vários empregados do Intituto Católico António Provolo de Verona foram acusados de ter abusado sexualmente de 67 crianças na década de 1950 e em 1984. Para Marco Lodo Rizinni, “a hora de se saber a verdade chegou. Há pessoas cuja vida foi literalmente detruída. Há quem tenha vivido 50 anos com um peso enorme pelo que sofreram”.
Entretanto, várias associações norte-americanas de vítimas de abusos sexuais cometidos por membros da Igreja já convidaram os seus associados a participar na manifestação.
CORREIO DA MANHÃ 25-09-2010
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