Ben L. Kaufman writes about Malachi Martin in The Cincinnati Enquirer and his book Jesus Now: How Jesus Has No Past Will Not Come Again and In Loving Action Is Dissolving the Mold of Our Spent Society. The article-interview has several very interesting items of note. Among them:
Malachi Martin was nothing like anyone could have expected. From his previous books, I knew he had been a Jesuit priest, archaeologist, rogue and strong-arm man for liberal organizers in the Vatican Council, and somewhat depressed observer of organized religion in the West.
The archeology mentioned above on which Martin worked, was the Dead Sea Scrolls of which, God willing, we will have a post on in the future. Also of note, is that Martin was working for the liberals at the Second Vatican Council. This is before Martin reinvented himself with the shtick of a conservative priest who was always loyal to the Catholic Church.
Martin was finishing his doctorate in Semitic languages at Louvain University in Belgium in the 1950s when he came to the attention of a leader of the liberal caucus in the Roman Catholic Church, Cardinal Bea. His dossier included Martin’s request for lay status, that is, he wanted to leave the active priesthood. Paths kept crossing and the cardinal recruited Father Martin as his aide-de-camp, Martin said, and a new career, about which Martin has really written little began.
Martin’s years at the Louvain relate to his study of the Dead Sea Scrolls and his questioning of Jesus the Christ. These qualities so impressed Cardinal Bea that he hand picked Martin to be his “aide-de-camp”. Yikes! Notice, “Martin’s request for lay status”. The interview-article continues,
Martin went to Rome with Cardinal Bea, and as the cardinal and Pope John XXIII began rallying forces to push the Vatican Council, Martin was given exciting and seductive chores, he said. Some of his work involved intelligence gathering behind the Iron Curtain and throughout the Middle East, he said, and some of it involved shaking long closeted skeletons in the faces of cardinals who didn't quite want to do what Cardinal Bea and the pope wanted at the Vatican Council. "I saw cardinals sweating in front of me," Martin recalled with mixed emotions. It was heady, having that power, "and I began to enjoy it." A clear understanding of this malicious joy brought Martin to decide to get out of the Vatican power game, he said with a rare, calm and almost serious expression on his lively face, and he called in Cardinal Bea's promise to promote his request for lay status. By that time, Pope John was dead and Pope Paul VI was on the Throne of Peter, and no one really regretted seeing Martin go. You don't play that game without making powerful enemies Martin said, and his effectiveness had ended. (Bold in original article.)
Here we have from Martin’s own blabbering mouth of him gathering intelligence on cardinals and using it to blackmail them into the desires which Cardinal Bea and John XXIII wanted at the Second Vatican Council. Martin said, “I saw cardinals sweating in front of me, and I began to enjoy it.” Hmm, isn’t it very interesting that the kindly old traditional priest character with salacious stories about the inner workings of the Vatican that Malachi Martin played in his later life never came clean or talked about his days at the Second Vatican Council? The reason for this is simple enough, Martin was a trickster having a joke at Catholics expense. What was Cardinal Bea responsible for at the Second Vatican Council? Bea was the unofficial ambassador from the Vatican who met with rabbis discussing with them what the Talmudic Jews wanted to happen at the Council (Nostra Aetate). He also met with members of the Orthodox Churches inviting them to the Council as observers and discussed with them how the Council would come to adopt their religious beliefs on the eucharist and ecumenicism (Lumen Gentium, Dignitatis humanae, Unitatis redintegratio, Catholic–Orthodox Joint Declaration of 1965). Another interesting omission from the granfatherly-like character Martin played later in his life was that he was blackmailing those opposed to ecumenicism and as we have written previously Malachi Martin was an active participant in destruction of the Catholic Church. Martin then decides to take up Cardinal Bea’s promise and becomes laicized because, “You don't play that game without making powerful enemies... and [my] effectiveness had ended.” Any mention of the multitude of affairs Martin carried on? Nope. Any mention of Martin’s doubt of Catholicism? Nope. Why did he never mention this laicization later in life or the reasons for it? Simply because as we stated before Martin was a trickster having a joke on Catholics with his buddies in the occult lodge.
(click image to enlarge)
source: ‘Jesus Now’ Author Not A Swashbuckler, Ben L. Kaufman, The Cincinnati Enquirer, 22 December 1973
“There is something that does not take peace away from me, but which does hurt me, and that is gossip. I don’t like gossip, it makes me sad. It often spreads in closed-off worlds. When it happens in a world of priests and religious I want to ask: how is this possible? You left everything, you decided not to have a wife next to you, you didn’t marry, you had no children… Do you want to finish as a gossiping old bachelor? Oh, my God, what a sad life!”
“I never call a difficulty a “resistance” for to do so would be to renounce discernment. I prefer to discern. It is easy to say there is resistance and not realize that a moment of conflict is actually bringing out some crumbs of truth. So I think that such conflicts can help me. I often ask a person: “What do you think?” This would help me to relativize many things that at first sight might seem like resistances but are actually a reaction that comes from a misunderstanding, from the fact that some things need to be repeated, better explained… This might be my defect, the fact that sometimes I take things for granted and make a logical jump without explaining the process clearly, for I am convinced that the person I am talking to has quickly understood my reasoning. I am aware that, if I go back and explain things better, then at that point the other will say, “Ah, yes, agreed…” All in all, it is very helpful for me to examine the meaning of conflicts carefully. But when I am aware that there is true resistance, certainly, I am displeased. Some say to me that it is normal that there is resistance when someone wants to make changes. The famous “this has always been done this way” reigns everywhere: “It has always been done this way, why should we change? If things are the way they are, they have always been done this way, so why change?” This a great temptation that we all faced in the period after the Second Vatican Council. The resistances are still present and try to tell us to relativize the Council, to water it down. I am even sadder when someone joins a campaign of resistance. And alas I see this too. You asked me about resistances, and I cannot deny that there are some, then. I see them and I know them.
There are doctrinal resistances that you know about better than I. For my own good I do not read the content of internet sites of this so-called “resistance.” I know who they are, I know the groups, but I do not read them for my own mental health. If there is something very serious, they tell me about it so that I know. You know them… It is displeasing, but you have to go on. Historians tell us that it takes a century for a Council to put down its roots. We are halfway there.
Sometimes we ask: but that man, that woman, have they read the Council? And there are people who have not read the Council. And if they have read it, they have not understood it. Fifty years on! We studied philosophy before the Council, but we had the advantage of studying theology after it. We lived through the change of perspective, and the Council documents were already there.
When I perceive resistance, I seek dialogue whenever it is possible; but some resistance comes from people who believe they possess the true doctrine and accuse you of being a heretic. When I cannot see spiritual goodness in what these people say or write, I simply pray for them. I find it sad, but I won’t settle on this sentiment for the sake of my own mental well-being.”
“I think that one of the things that the Church most needs today is discernment. This is put very clearly in the pastoral perspectives and objectives of Amoris Laetitia. We are used to a “yes you can or no you can’t” mentality. The morality used in Amoris Laetitia is the more classic Thomist morals, that is, the one from St. Thomas himself not the decadent version of later Thomism that some have studied. I too received a formation in the way of thinking of “yes you can or no you can’t,” or “up to this point you can, up to here you can’t.” I wonder if you remember [and here the pope looks at one of those present] that Colombian Jesuit who came to teach morals at the Collegio Massimo? When he taught the sixth commandment someone dared to ask: “Can a man and a woman who are engaged to be married kiss each other?” If they could they kiss each other! Do you get it? And he replied: “Yes they can! No problem! They just have to put a tissue between them.” This is a forma mentis (a way of thinking) for doing theology generally. It is a forma mentis that is based on a limit. And we bear the consequences.
If you take a look at the panorama of reactions to Amoris Laetitia you will see that the strongest criticisms of the exhortation are against the eighth chapter: “Can a divorced person receive communion, or not?” But Amoris Laetitia goes in a completely different direction; it does not enter into these distinctions. It raises the issue of discernment. This was already at the heart of truly great classic Thomist morals. So the contribution that I want from the Society is to help the Church to grow in discernment. Today, the Church needs to grow in discernment. And to us the Lord has given this family grace to discern. I do not know if you know this, but I have said it during other similar meetings with Jesuits: at the end of Fr. Ledóchowski’s time as superior general, the highest work of the spirituality of the Society was the Epitome. Everything you had to do was all regulated in an enormous mix of the Formula of the Institution, the Constitutions and the rules. There were even rules for the cook. And it was all mixed, without following a hierarchy. Fr. Ledóchowski was a great friend of the abbot general of the Benedictines and once he went to visit him bringing along this volume. Shortly after, the abbot sought him out and said: “Father General, with this you have killed the Society of Jesus.” And he was right, for the Epitome took away any room for discernment.”
“Thank you. The word “reconciliation” is not only manipulated, it is demolished. Today – not just here for this applies in other Latin American countries too – the word “reconciliation” has been emptied of its power. When St. Paul describes the reconciliation of all with God, in Christ, he delivers a strong word. Today, however, “reconciliation” has become wrapping paper. It’s been emptied out. It’s been weakened not only of its religious content but also of its human content, that is, what we share when we look each other in the eye. Instead, today, it is being done under the counter.
I would say that these stunts should not be accepted, nor should we struggle against them. We must say to those who adopt it in its weaker form: use it, but we won’t use it, for the concept has been demolished. We do need to continue to work, however, seeking to reconcile people. From below, from the sides, with a good word, with a visit, with a course to help understanding, with the weapon of prayer that will give us strength and make miracles, but especially with the human weapon of persuasion, which is humility. Persuasion acts through humility.”
“Yesterday I spoke to the priests and religious men and women of Chile in the cathedral of Santiago. This is the greatest desolation that the Church is suffering. It brings shame, but we need to remember that shame is also a very Ignatian grace, a grace that St. Ignatius asks us to make in the three colloquies of the first week. And so let us take it as a grace and be fully ashamed. We have to love the Church with her wounds. Many wounds…
Let me tell you something. On March 24 Argentina remembers the military coup d’état, the dictatorship, the desaparecidos (the disappeared)… and every March 24 the Plaza de Mayo fills to remember it. One year, on March 24, I left the archbishop’s house and went to serve as confessor for the Carmelite sisters. On my return I took the subway and got out six blocks away from Plaza de Mayo. The Plaza was full … and I walked those six blocks to enter by the side. When I was about to cross a road, there was a couple with a child of two or three years, and the child ran ahead. The father said to him: “Come, come, come here… Be careful of the pedophiles!” How shameful I felt! What shame! They didn’t realize that I was the archbishop, I was a priest and… what shame!
Occasionally there are “consolation prizes,” and someone might even say: “OK. Look at the statistics … I don’t know … 70 percent of pedophiles are in the family setting, people known to the family. Then at the gyms and in the swimming pools. The percentage of pedophiles who are Catholic priests does not reach 2 percent, it’s 1.6 percent. It is not that much.” But it is terrible even if only one of our brothers is such! For God anointed him to sanctify children and adults, and instead of making them holy he has destroyed them. It’s horrible! We need to listen to what someone who has been abused feels. On Fridays – sometimes this is known and sometimes it is not known – I normally meet some of them. In Chile I also had such a meeting. As their process is very hard, they remain annihilated. Annihilated!
For the Church this is a great humiliation. It shows not only our fragility, but also, let us say so clearly, our level of hypocrisy. In cases of corruption, in the sense of abuse of an institutional type, it is notable that there are some newer Congregations whose founders have fallen into these abuses. These cases are public. Pope Benedict had to suppress a large male Congregation. The founder had spread such habits. He abused young and immature religious men. It was a Congregation that had a female branch, and the female founder had also spread such habits. Benedict had started the process on the women’s branch. I had to suppress it. You here have many painful cases. But it is curious that the phenomenon of abuse touched some new, prosperous Congregations.
Abuse in these Congregations is always the fruit of a mentality tied to power that has to be healed in its malicious roots. And I will add: there are three levels of abuse that come together: abuse of authority (mixing the internal forum with the external forum), sexual abuse and an economic mess.
There is always money involved. The devil enters through the wallet. Ignatius places the first step of the devil’s temptations in riches…then come vanity and pride, but first of all, it’s riches. The three levels come together very often in the new Congregations that have fallen into this problem of abuse.
Forgive my lack of humility in suggesting that you read what I said to the Chileans. That material is more carefully articulated and reasoned than what comes to me now spontaneously.”
“Thank you. I’ll reply with just one word. It might seem that I say nothing, but instead I say everything. And the word is “Council.” Pick up again the Second Vatican Council, and read Lumen Gentium. Yesterday, with the bishops of Chile – or was it the day before, I don’t even know what day it is! – I encouraged them to declericalize. If there is something that is very clear, it is the awareness of the faithful holy people of God, infallible in credendo, as the Council teaches us. This brings the Church forward. The grace of being missionary and proclaiming Jesus Christ comes to us in baptism. From there we can move forward…
We should never forget that evangelization is done by the Church as a people of God. The Lord wants an evangelizing Church, I see that clearly. This came from my heart, in simplicity, in the few minutes I spoke during the general congregations before the conclave. A Church that goes out, a Church that goes out proclaiming Jesus Christ. After or in that very moment when she adores and fills herself with him. I always use an example tied to the Book of Revelation where we read: “I am at the door and knock. If someone opens I will enter” (cf. Rev 3:20). The Lord is outside and wants to come in. Sometimes the Lord is inside and is knocking because he wants us to let him out! The Lord is asking us to be a Church outside, a Church that goes out. Church as a field hospital… Ah, the wounds of the people of God! Sometimes the people of God is wounded by a rigid, moralist catechism, of the “you can or you can’t” variety, or by a lack of testimony.
A poor Church for the poor! The poor are not a theoretical formula of the communist party. The poor are the heart of the Gospel. They are the center of the Gospel. We cannot preach the Gospel without the poor. So I say to you: it is along this line that I feel the Spirit is leading us. And there are strong resistances. But I must also say that for me the fact that resistances arise is a good sign. It is a sign that we are on the right road, this is the road. Otherwise the devil would not bother to resist.
I would say these are the criteria: poverty, being missionaries, the conscience of the faithful people of God… In Latin America, particularly, you should ask: “But where have our people been creative?” With some deviations, yes, but it has been creative in its popular piety. And why have our people been able to be creative in popular piety? Because the clergy weren’t interested, and so they let them do it… the people went on ahead…
And then, yes, what the Church is asking today of the Society – this I have said often, and Spadaro, who publishes these things, has grown tired of writing it – is to teach discernment with humility. Yes, as pontiff I ask this of you officially. Generally, above all, we who are part of the religious setting of life as priests and bishops often show little ability to discern, we don’t know how to do it for we have been educated with another theology that is more formal. We go as far as “you can or you can’t,” as I said to the Chilean Jesuits concerning the resistances to Amoris Laetitia. Some people are reducing the entire fruit of two synods – all the work that has been done – to “you can or can’t.” Help us to discern then. Certainly, someone who is not discerning cannot teach others to discern. And to be discerning you have to enter into practice, you have to examine yourself. You have to start with yourself.”
I cordially greet all of you who attend the third International Symposium on the Apostolic Exhortation, Amoris Laetitia, convened by the Office for Pastoral Care of the Family of the Italian Bishops’ Conference.
The theme you have proposed: The Gospel of Love between Conscience and Norm, is of great importance, and can illuminate the path that the Churches in Italy are taking, in order to respond to the desire for family that emerges in the soul of the young generations. Love between a man and a woman is obviously among the most generative human experiences; it is the leaven of a culture of encounter, and introduces to the present world an injection of sociality. Indeed “the good of the family is decisive for the future of the world and of the Church. (Amoris laetitia, 31)” The family born of marriage creates fruitful bonds, which reveal themselves to be the most effective antidote against the individualism that currently runs rampant; however, along the journey of marital love and family life there are situations that require arduous choices, which must be made with rectitude. In the domestic reality, sometimes there are concrete knots to be addressed with prudent conscience on the part of each. It is important that spouses, parents, be not left alone, but accompanied in their commitment to applying the Gospel to the concreteness of life. On the other hand, we know well that “we are called to form consciences, not to pretend to substitute them. (Ibid., 37)”
The contemporary world risks confusing the primacy of conscience, which is always to be respected, with the exclusive autonomy of the individual with respect to the relations that he entertains in life.
As I said recently to the Pontifical Academy for Life, “There are those who even speak of ego-latry, that is, of a true worship of the ego, on whose altar is sacrificed everything, including the dearest affections. This perspective is not harmless: it molds a subject that looks constantly in the mirror, until it becomes incapable of turning its eyes to others and the world. The spread of this attitude has most serious consequences for all the affections and ties of life. (5 Oct., 2017)” This is a “pollution” that corrodes souls and confounds minds and hearts, producing false illusions.
Romano Guardini, in a text on the subject of conscience, indicates the way to the search for the true good. He writes: “From this imprisonment in myself I am free only if I find a point, which is not my ego: a height higher than myself; something solid and working in my interior – and behold! Here we are come to the core [...] that is, to religious reality. That good [...] is something alive. [...] It is the fullness of worth, which belongs to the selfsame living God. (La coscienza, Brescia 1933, 32-33)”
In the very depths of each one of us there is a place wherein the Mystery reveals itself, and illuminates the person, making the person the protagonist of his story. Conscience, as the II Vatican Council recalls, is this, “most secret core and sanctuary of a man. There he is alone with God, Whose voice echoes in his depths. (GS 16)” To the Christian falls the task of being vigilant, so that in this sort of tabernacle is no want of divine grace, which illuminates and strengthens married love and parental mission. Grace fills the amphorae of human hearts with an extraordinary capacity for gift, renewing for the families of today the miracle of the wedding feast at Cana.
Commenting on that Gospel episode, I have been able to say that, “By transforming into wine the water of the jars used ‘for the Jewish rites of purification’ (Jn 2:6), Jesus preforms an eloquent sign: he transforms the Law of Moses into the Gospel, bearer of joy. (Gen. Audience, June 8, 2016)” Jesus points in particular to the medicine of mercy, which cures the hardness of the heart, restoring the relationship between husband and wife, and between parents and children.
Dear Brothers and Sisters, I wish all the best for your work in this Symposium. Let the Church in Italy help to assimilate and develop Amoris laetitia’s content and style; may she contribute to the formation of family group animators in parishes, associations, and movements; may she support the journey of so many families, helping them to live the joy of the Gospel, and to be active cells in the community. I bless you, and I ask you, please, to pray for me.
John XXIII’s speech on the night of the opening of the
Second Vatican Council, 11 October 1962
Dear children,
I hear your voices. Mine is only a single voice. But what resounds here is the voice of the whole world; here all the world is represented. One might even say that the moon rushed here this evening – Look at her high up there – to behold this spectacle. This is how we close a great day of peace ... of peace! “Glory to God and peace to men of good will”.
We repeat often this greeting. And when we can say that the ray, the sweetness of the peace of the Lord truly unites us and carries us, we say: here is a taste of what should be the life of all the centuries and of the life that awaits us in eternity. How about a little more. If I asked – if I could ask – each of you, “You, where do you come from?” The children of Rome who are especially represented here would respond, “Ah, we are your nearest children and you are the Bishop of Rome”. But you , Roman children, do you feel like you really represent ROMA CAPUT MUNDI (“Rome the head of the world”), for this is what in God’s Providence you have been called to be, for the spread of truth and of Christian peace?
In these words is the response to your homage. My own person counts for nothing – it is a brother who speaks to you, who has become a father by the will of the Lord ... but everyone together, in paternity and fraternity, and the grace of God, everything, everything ... Let us continue, therefore, to love each other, to love each other so, by looking at each other in our encounters with one another: taking up what unites us and setting aside anything that might keep us in a bit of difficulty ... This morning there was a spectacle that not even the Basilica of Saint Peter’s – which has four centuries of history – could ever have contemplated. We belong, therefore, a time in which we are sensitive to the voices that come from above: and we want to be faithful and to stand according to the directions which our Blessed Christ has given us. I end by giving you the Blessing.
I love to invite to be near me the Madonna, holy and blessed, whose great mystery we remember today; I have heard that one of you has remembered [the 431 AD Council of] Ephesus and the lamps lit around the basilica, that I saw with my own eyes (not in those ancient times, mind you, but recently), and that recalls the proclamation of the dogma of the Divine Maternity of Mary.
This evening the spectacle offered to me is one that will remain in my memory as it will in yours. Let us honour the images of this evening! That our feelings might always be just as they are now as we express them before heaven and before the earth. Faith, Hope, Charity, the love of God, the love of our brothers and sisters; and then everyone together helped by the holy peace of the Lord, in doing good works. When you go back home, you will find your children: and give them a hug and say,“This is a hug from the Pope. You will find some tears that need to be dried: speak a good word:“The Pope is with us, especially in times of sadness and bitterness.” And then all together let us encourage one another: singing, breathing, weeping, but always full of faith in Christ who helps us and who listens to us, let us continue on our journey.
“The path of reconciliation between the FSSPX and the Holy See has been pursued persistently since 2009, albeit gradually and at different stages. Today we can say that the rapprochement has progressed a lot, and we can be confident that the rupture will soon be overcome with the canonical recognition of the Fraternity in the legal form of a Personal Prelature.”
“I think it is clear that the possible acquisition of a governing church or a church in Rome by the SSPX presupposes full reconciliation and formal legal recognition by the Holy See.”
“The problem then is not the Vatican II Council as such, but a certain form of understanding, practice or application , which is called the ‘spirit of the council.’ Pope Benedict XVI spoke of a ‘true council’ and a ‘virtual council’, the latter being the fruit of the power of mass media, the modernist current in theology, in other words, has eclipsed the authentic ‘mens’ [Latin: mind] of the council fathers.”
“On the other hand, the preservation of the spiritual, theological, liturgical, disciplinary and pastoral identities of the priestly brotherhood [FSSPX] is guaranteed by a special law with its corresponding statutes. There are no fixed time limits. Let us entrust ourselves to the intercession and maternal support of Our Lady of Fatima, whose hundredth anniversary we are celebrating this year.”
“You can read all the theoretical texts that there are on the new evangelization. But if you want to see it in Technicolor, look at him (Francis).”
Rosica was recently the keynote speaker at a triennial multi-day convocation being held in the Diocese of Pittsburgh at Oglebay Park. The topic of the four day gathering was, “Prophets of a future not our own: Leading with confidence in a time of transition.” Ann Rodgers the general manager of the Pittsburgh Catholic was in attendance and the excerpt below is from her article, Speaker: Pope Francis 'IS the new evangelization'. If and when the delusional Rosica publishes his full speech, we will re-post it on Call Me Jorge... in its entirety. One can imagine Rosica saying all the following with his usual tone of dead seriousness.
“Honeymoons don’t last this long,” he said. “We are not in a honeymoon period right now. We are really in the period of the new evangelization.”
People who sit near Father Rosica on airplanes used to tell him their complaints about the church; now they talk about how much they love Pope Francis, he said. When someone asked him to hear a confession mid-flight in the galley, he asked what had prompted the urgent request.
“We just saw the pope on television,” the person said.
Some priests have complained that Pope Francis has been harsh on clergy, with his criticism of clericalism. Instead, “he is the best agent we have working for us,” Father Rosica said. “We have a pope who is preoccupied with mercy, compassion and love.”
Last year when Pope Francis addressed the U.S. Congress, Father Rosica assisted news media at the Capitol. As the pope spoke, the representative of a major network tapped him on the shoulder and asked, “Father, is it normal that most of us are crying right now?”
Father Rosica looked around and saw news producers and burly cameramen with tears streaming down their faces.
This has happened despite the fact that Pope Francis has been very direct in offering the church’s critique of issues such as abortion and same-sex marriage, Father Rosica said.
“In a relatively short time at the helm of the Catholic Church he has effectively opened up gates of communication that have been effectively cloistered and closed for generations,” he said. Although the media sometimes publish distortions based on their own wishful thinking, “the world is listening and watching because he models a solid consistency.”
The pope isn’t inventing new doctrines, but he is applying the teachings of his predecessors and of Vatican II to new questions, Father Rosica said. And he is able to articulate those teachings in language that speaks directly to people’s hearts, he said. Although he hasn’t changed its content or mission, “Francis is rebranding Catholicism and the papacy,” Father Rosica said.
“Francis is giving us the (Vatican II) council and helping us to appreciate the great themes that were announced there and how do we apply them to the questions of today ... For those who have dismissed the council — and some have — Francis has said, ‘Do not dismiss it. We do not need to go for a Vatican III, IV and V. We need to go back to Vatican II.”
At the conclusion of the meeting of the major superiors of the Society of Saint Pius X that was held in Switzerland, from June 25 to 28, 2016, the Superior General addressed the following communiqué:
The purpose of the Society of Saint Pius X is chiefly the formation of priests, the essential condition for the renewal of the Church and for the restoration of society.
In the great and painful confusion that currently reigns in the Church, the proclamation of Catholic doctrine requires the denunciation of errors that have made their way into it and are unfortunately encouraged by a large number of pastors, including the Pope himself.
The Society of Saint Pius X, in the present state of grave necessity which gives it the right and duty to administer spiritual aid to the souls that turn to it, does not seek primarily a canonical recognition, to which it has a right as a Catholic work. It has only one desire: faithfully to bring the light of the bi-millennial Tradition which shows the only route to follow in this age of darkness in which the cult of man replaces the worship of God, in society as in the Church.
The “restoration of all things in Christ” intended by Saint Pius X, following Saint Paul (cf. Ep.h 1:10), cannot happen without the support of a Pope who concretely favors the return to Sacred Tradition. While waiting for that blessed day, the Society of Saint Pius X intends to redouble its efforts to establish and to spread, with the means that Divine Providence gives to it, the social reign of Our Lord Jesus Christ.
The Society of Saint Pius X prays and does penance for the Pope, that he might have the strength to proclaim Catholic faith and morals in their entirety. In this way he will hasten the triumph of the Immaculate Heart of Mary that we earnestly desire as we approach the centennial of the apparitions in Fatima.
Bishop Bernard Fellay, Superior General of the Society of Saint Pius X
Ecône, June 29, 2016
The Feast of Saints Peter and Paul
Following the meeting of the superiors of the Society of St. Pius X, in addition tothe statement he read on June 29, 2016, during the priestly ordinations in Ecône, Bishop Bernard Fellay, the day before, had addressed the priests in a statement that DICI publishes today exclusively.
For the glory of God,
for the honor of Our Lord Jesus Christ and of His Most Holy Mother,
for our salvation.
In the present grave state of necessity in the Church, which gives it the right to administer spiritual aid to the souls that turn to it, the Society of Saint Pius X does not seek above all a canonical recognition, to which it has a right because it is Catholic. The solution is not simply juridical. It depends on a doctrinal position that it is imperative to express.
When Saint Pius X condemned modernism, he traced the whole argument of the encyclicalPascendiback to one initial principle: independence. Now the world makes all its efforts to change the axis around which it must turn. And it is obvious to Catholics, as it is to those who are not, that the Cross is no longer that axis. Paul VI said it very well: man is (See Closing Speech of Vatican II, December 7, 1965).
Today the world turns around this, according to him, definitively established axis: human dignity, man’s conscience and freedom. Modern man exists for his own sake. Man is the king of the universe. He has dethroned Christ. Man exalts his autonomous, independent conscience, to the point of dissolving even the very foundations of the family and marriage.
The Society of Saint Pius X has always opposed this project of deconstruction of the universe, both the political society, and the Church.
To remedy this universal disorder, the Good Lord raised up a man, a Christian, a priest, a bishop. What did he do? He founded a society—a hierarchical society—the principle and end of which are just the antidote to this universal disorder: The Sacrament of Holy Orders. The purpose of the Society of Saint Pius X continues to be not only the actual remedy of the crisis but also thereby the salvation of all who cooperate in it. The Society is determined to keep doctrinal, theological and social rectitude, founded on the Cross of Jesus Christ, on His Kingship, on His sacrifice, and on His priesthood, the principle of all order and of all grace. Archbishop Marcel Lefebvre fought his whole life long for the triumph of these fundamental truths. It is incumbent on us at the present hour to redouble our efforts and to intensify the same fight on the same principles.
We are not “conciliarists”: for they deny that Christ’s cross is the world’s axis; neither are we dissenters who reject the social nature of the Church. We are a Society of priests of Jesus Christ, of the Catholic Church.
Is this truly the moment for the general restoration of the Church? Divine Providence does not abandon its Church, the head of which is the Pope, the Vicar of Jesus Christ. This is why an indisputable sign of this restoration will be the express desire will of the Supreme Pontiff to grant the means with which to reestablish the order of the priesthood, of the faith, and of Tradition, sign which will moreover be the guarantee of the necessary unity of the family of Tradition.
Christus regnat, Christus imperat, Deo gratias, Amen.
+ Bernard Fellay
Anzère, 28 June 2016
on the vigil of the Apostles Peter and Paul
Q: “Speaking of Pope Francis, is the delegated jurisdiction which was granted to the priests of the Society of St. Pius X in the moto proprio about the ‘Year of Mercy’ a sign that the Holy Father wants to resolve the canonical status of the Society?”
ENGLISH (Translation by Non Possumus, Please feel free to make any contribution to it)
THE SITE FELLAYCIST "to true Christianity," POSTED TODAY HAS A VIDEO, RECORDED LAST NOVEMBER, IN WHICH THE TOP OF THE SPEAKS OUT SSPX.
Excerpt of the sayings of Bishop Fellay (Subtitles are ours)
ROME REDUCED THE REQUIREMENTS FOR AN AGREEMENT
At the beginning of July, the Congregation for the Doctrine of the Faith has again made a proposal to the Society, the interesting thing is esta That proposal has eliminated the two conditions in September two years early.
Then, They do not ask us to say That the New Mass is licit and do not ask Either to Recognize That the Council is Traditional.
"ROME NO LONGER WANTS TO IMPOSE MODERNISM"
There are interesting points in esta discussion: first, They Recognize us as Catholics.Second, we are Told That are open issues (religious freedom, ecumenism, new mass, collegiality).
If They Say These Things are open, It Means That They Have renounced to impose.For me, this is the first step to, finally, after a long time, reach the condemnation of These Things.
WE SHOULD WAIT UNTIL ROME EVEN 100 YEARS THE CURRENT MODERNIST Condemns ERRORS.
For many years Rome will not say That this is an error. Within 100 years Maybe They Will say so, as (in the case of) the condemnation of Honorius.
ALSO, THE SSPX REDUCES ITS CONDITIONS TO ONLY ONE "TO ACCEPT US AS WE ARE"
What are we going to do With This proposal? It Seems to me impossible. It's impossible to Work With them. What I do now is to say to Rome: the only one, the sine qua non to accept a recognition -which is normally Because We're Catholics- is to accept us as we are condition.
The Liturgical ISSUE COMES FIRST, THE DOCTRINE IS postponed. THE SSPX RENOUNCES TO FIGHT FOR THE KINGDOM OF CHRIST.
What does it mean "as we are"? Means it than we will never say the new mass, we will never concelebrate, we will never give the communion in the hand, we will never give communion in the new mass; and the Opposed, we will say to the people to do not Attend the new mass, do not to take communion in the hand, we will say to priest That's Necessary to examine it to find out if They are priest or not.
That I think to say to Rome That must be enough (for them) to say no. But we say: "If you do not agree With That, do not worth to move ahead Because We're not going to change".
CLEAR NOTHING FOR THE FUTURE. Merely THE SSPX WILL REACT TO ROME'S INITIATIVES.
I think this is going to stop anything for a while.
With the current Pope, WHO goes from one surprise to another, it seems, to me impossible to predict the future.
Again, BP. FELLAY SEES "SPRING BUDS"
Already there are some Bishops starting to approach us saying "we need you".
And Then They are beginning to ask for our help, for example, preaching the retreats for the diocese 'priests.
This Road I think will continue. Little by little we will help the Bishops, priests, to return to Tradition.
