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Letter
to friends and Benefactors
February
2009
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Society
of St. Pius X, District of Canada,
45 Guthrie Avenue, Toronto, ON, M8Y 3L2,
Telephone: 416.251.0499 Fax: 416.251.7430 |
Dear faithful,
The
lifting of the excommunications and the excitement following
Bishop Williamson’s interview with the Swedish television
are perhaps the two topics that have filled the most pages
of the newspapers this past month. More than one month later
we’ll take the time to evaluate the question.
The
history of the excommunications
On June
30, 1988, Archbishop Lefebvre consecrated four bishops for
the Society of St. Pius X. Pope John Paul II judged that “this
act was one of disobedience to the Roman Pontiff in a very
grave matter and of supreme importance for the unity of the
Church,… Hence such disobedience - which implies in
practice the rejection of the Roman primacy - constitutes
a schismatic act” (Motu Proprio Ecclesia Dei). Archbishop
Lefebvre accomplished this act despite formal instructions
that had been sent to him and the Pope declared the excommunication
of Archbishop Lefebvre, Bishop de Castro Mayer and the four
consecrated bishops.
Until
the pilgrimage of Tradition in Rome in the Holy Year 2000,
there were only insignificant developments in the relations
between Rome and the Society. But the pilgrimage demonstrated
to the Roman authorities the fruits of Catholic Tradition:
numerous young vocations, large families, Catholic people
who are fervent, joyful and proud of their faith. Thanks to
the convincing faith of the pilgrims, already during the pilgrimage
the way to new contacts was opened: Cardinal Castrillon Hoyos
invited the four bishops of the Society to the Vatican. Admittedly,
it was just a first contact, but it showed that the Romans
were willing to interest themselves with the Society. How
would this small feeble Society proceed in front of the powerful
giant of Rome?
The
General Council sketched the outline for the future path of
the Society in January 2001. As the ways of Rome with regard
to Tradition do not inspire confidence, the Society must logically
expect to be treated as all those who have left the combat
of Archbishop Lefebvre. To protect itself, the Society asked
concrete actions which would indicate unmistakably the Vatican’s
intentions in their regard: that all priests would have the
freedom to celebrate the Tridentine Mass, and that the decree
of excommunication would be lifted. These two measures were
not asked in order to obtain directly an advantage for the
Society itself, but rather to give a traditional breath to
the Mystical Body and thus, indirectly, aid towards a healthful
accord between the Society and Rome. Once Rome had satisfied
the requests of these two preliminaries and the “anti-traditional”
climate had begun to change, the Society would take up the
discussions with Rome. Afterwards, the canonical situation
could be regulated.
On
July 7, 2007, after the Rosary Crusade, the Motu Proprio “Summorum
Pontificum” was made public. What a beautiful act –
what an encouraging act – for Tradition. Not only from
now on were all priests free to say the Mass, but the Pope
had also stated that the Tridentine Mass had never been abrogated.
The combat of Archbishop Lefebvre is restored, his courage
crowned with the Pope’s support. Even more, the Motu
Proprio gives priests the right to say the Breviary and use
for the administering of sacraments and for blessings the
Ritual of 1962. The first obstacle had passed.
In
the beginning of June 2008 Cardinal Castrillon Hoyos sent
an ultimatum to Bishop Fellay and threatened the Society with
a “re”-declared schism if it did not publicly
show its willingness to collaborate with Rome before the end
of the month. The Society was supposed to commit itself:
- to an answer in proportion to the generosity of the Pope,
- to refrain from any public discourse that does not respect
the person of the Holy Father and that would be contrary
to ecclesial charity,
- to avoid the claim of being a magisterium which is superior
to the Holy Father and to not put the Society forward in
contraposition to the Church,
- to demonstrate the willingness to act honestly, in all
ecclesial charity and with respect for the authority of
the Vicar of Christ,
- to respect the date – fixed for the end of the
month of June – for a positive answer. This would
be a required and necessary condition as immediate preparation
to the accord for the attainment of full communion.
Four
months later, in October, Bishop Fellay responded to this
threat in his “Letter to Friends and Benefactors”:
“When we take a stand this is interpreted as a delay,
a voluntary procrastination. Our intentions and our good will
to really discuss with Rome are doubted. They do not understand
why we do not want an immediate canonical solution. For Rome,
the problem of the Society would be resolved by that practical
agreement; doctrinal discussions would be avoided or postponed.
For us, each day brings additional proofs that we must clarify
to the maximum the underlying issues before taking one more
step toward a canonical situation, which is not in itself
displeasing to us. But this is a matter of following the order
of the nature of things, and to start from the wrong end would
unavoidably place us in an unbearable situation. We have daily
proofs of this. What is at stake is nothing more nor less
than our future existence. We cannot, and will not let any
ambiguity subsist on the issue of the acceptation of the Council,
of the reforms, of the new attitudes which are either being
tolerated or fostered.” Our Superior General showed
himself firm and resolute in not abandoning the path outlined
in 2001. Before the two preliminaries would be satisfied,
the Society would not enter into discussions and a canonical
solution would not be foreseen until after the end of these
discussions. In the same letter he restarted the faithful
on a new Rosary Crusade.
In
a letter dated December 15, Bishop Fellay reaffirmed our will
to remain Catholic: “We firmly believe in the Primacy
of Peter. We are ready to write the Credo with our blood…,
we adhere to all the Councils up to Vatican I. Nevertheless,
we cannot but put forward certain reserves with regard to
the Second Vatican Council.” In the same letter, the
Bishop clearly expressed our great sufferings caused by the
actual situation and asked again for the withdrawal of the
document of excommunication of 1988.
In
the month of January, the Bishop brought to Rome the results
of the Second Rosary Crusade: 1,703,000 rosaries for the lifting
of the excommunication. In the days which followed his visit
to Rome, on January 21 the Roman decree was signed and it
was made public on January 24.
Consequences
The Second Vatican
Council was the clear-cut turning away from Tradition, and
the opening up of new ideas. The decree of the lifting of
the excommunications will be the beginning of a new interest
in traditional teachings and the return from the conciliar
changes. The decree, after more than forty years, brings Rome
closer to Tradition. It is a big step towards the reunification
of the Catholic Authority with the Catholic Truth. For too
long, the authority and the truth were divorced. Since the
Motu Proprio Summorum Pontificum, one can no longer affirm
that the true rite of the Mass is prohibited by Rome. Of course,
some will, even so, act as if the rite were still forbidden.
After the decree of January 21, no one may any longer say
that Catholics attached to the Tradition are “outside
of the Church”. And here also, certain conciliarists
will continue to act as if traditionalists were out of the
Church. But this time, they will no longer have the Pope on
their side.
The
multitude of articles published against the lifting of the
excommunications shows clearly that the followers of the Second
Vatican Council are opposed to the action of the Pope. They
fear the logical consequences from the lifting of the excommunications.
Articles entitled such as: “Keep the course of the Second
Vatican Council” prove what is at stake in the question.
The petition in Germany against the papal act reveals that
which modern theologians ask of us, and that which they desire
to defend: “It’s the absolute recognition of the
decisions made at the Second Vatican Council which is demanded.”
The theologians invite all visitors to their site to vote
against the decision because they rule out the acceptance
of “a group within the Church that refuses to accept
the council.” … Cardinal Kasper, President of
the Pontifical Council for the Union of Christians deplores
the decree that for him is a “partial Rehabilitation
(restoring to favor) of Tradition”; CWN news stated
in an article that “Pope Benedict has made a bold move
toward ending a split that began more than 20 years ago. At
the same time, he has cleared the way for a debate on the
most important theological issue facing the Christian world
today. The outcome of that debate will have an importance
that stretches far beyond the circles of Catholic traditionalism.”
Discussions
If in the near future
the Society engages itself in discussions with Rome, this
does not mean to say that it will be automatically brought
under the aegis of Vatican II. The decree engages in nothing
more than the undertaking of the discussions to which the
Society itself had taken on from the year 2000 when it asked,
as preliminaries, for the liberation of the Mass and the lifting
of the “excommunications”. How could the Society
not rejoice at the occasion which it has been given to be
able to expound before Rome the serious doctrinal grounds
which she believes to be at the root of the actual crisis
in the Church? Of course, there are from two sides –
the sedevacantists and the conciliarists – voices that
claim to know that Bishop Fellay has already signed agreements
with Rome. Some mobilize the “powerful” in battle
formation against “Bernie Fellay” and draw up
petitions to remove “the traitor to the mission of Archbishop
Lefebvre” from his post. Others, wishing to calm the
modernist circles, say: “We know that delicate negotiations
between the Vatican and the SSPX have been going on for the
past several years. Bishop Fellay met the Pope in 2005; the
excommunications remained in force for more than three years
after that meeting. During that time, it’s safe to say,
the Vatican sought assurances that the SSPX would be open
to a true reconciliation. The excommunications were lifted
only when those assurances were received. In other words,
the Pope’s public gesture tells us that private talks
are already advanced.”
New Crusade
The Pope has displayed
courage and an exceptional benevolence toward Tradition by
satisfying the two preliminaries set down in 2001. That which
seemed at the time to be an unrealistic demand and beyond
all possibilities – of which the fulfillment is an obvious
miracle – now is a reality.
But
we must be aware that everything up until now has been just
the modest introduction in the true combat and until now we
have done nothing but place the pieces on the chessboard and
show ourselves as respectable players: nothing more. The great
game only now begins. The discussion will be taken up and
we will finally see the moving of positions.
Who
will win? Without a doubt: The Blessed Virgin! Through her
we have obtained the liberation of the Mass in a first Rosary
Crusade. She has bestowed upon us new graces in our Second
Crusade. The 1,703,000 rosaries have earned us the lifting
of the excommunications.
A third Crusade
can only lead to the final victory!
So
then, let us faithfully pray our rosary during this time of
Lent. Let us voluntarily add a second or even a third rosary
per day. The game is of tremendous importance. The Church
could, yes, she must come out of her crisis.
- The first intention in the recitation of our rosary will
therefore be in thanksgiving to the Blessed Virgin Mary.
- The second intention will be the recitation of the Aves
for our Holy Father the Pope. There was probably not any
other Cardinal – eligible in 2005 – who would
have wanted or would have dared to take the steps that were
undertaken by Pope Benedict XVI. Certainly he foresaw the
refusal on the part of many of the bishops and the general
outcry on the part of the press each time he undertook a
step in favor of Tradition. And even so, he did not hesitate
to liberate the Mass and to lift the excommunications. His
pontificate, subsequently, is criticized as never before.
Among the modern theologians voices are raised asking the
Pope to renounce his position and to retire. The pressure
on him increases from day to day. It will be up to him to
make the final decision in the coming discussions, so then,
to him to assume the responsibility and to receive on himself
all the attacks from those people and groups opposed to
him. He deserves our support through our greatest possible
number of prayers.
- The third intention will be to pray for the Superiors
of the Society, especially for Bishop Fellay, our Superior
General. The new situation is not without danger, the discussions
will be difficult, probably very long, and there are numerous
adversaries. The bishop shoulders all the responsibility
for the 500 priests of the Society, a certain responsibility
for the communities which are friends of the Society and
the responsibility for some hundreds of thousands of faithful
from all over the world.
During
this time of Lent, I entrust these intentions to you, I count
on your commitment, and I know to whom I am speaking. During
the last Crusade, the faithful from Canada have shown themselves
extremely fervent. May they increase even more their endeavors:
For God, for the Church, for the Catholic faith!
May
this holy time of Lent be for us and for our beloved Church,
through our sincere, persevering and generous efforts, a time
of spiritual revival.
Father Jürgen Wegner, District Superior
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