Here is a very good article entitled: "A Catechism of the Crisis in the SSPX"
It is a first part of two; a translation from French for TheRecusant.com.
http://www.therecusant.com/catechism-of-the-sspx-crisis-------------------------------
By a French priest of the SSPX
Original text:
http://www.lasapiniere.info/catechisme-de-la-crise-dans-la-fraternite/--------------------------------
1. Has there ever really been a crisis ?
Yes. Bp. Fellay speaks of “a very great trial in the SSPX” (Econe, 07/09/2012); “A sorrowful trial” with “serious problems” (Cor Unum, Nov. 2012) “The greatest that we’ve ever had” (01/11/2012)
2. Why speak of these problems in public?
For the simple reason that we must “never say these theological discussions are a matter for specialists and do not concern us. It must be emphasised to show that exactly the opposite is the case: because they touch on faith, these issues concern us all, clergy and laity. We must therefore take pains to understand and make understood the issues. "(Fr. de Cacqueray, Suresnes, 31/12/2008)
3. Why deal with these problem in the form of a catechism?
Because, as Mgr. Fellay said, “Aware of the vital need on behalf of souls to preach time and time again the truths of Faith, the Catholic Church has always sought to make available to her children the teaching of eternal truths ... May the pages of the Catechism enlighten souls of good will ... "(Preface to the catechism of Christian doctrine)
4. Of what exactly has the crisis in the SSPX consisted?
“There has been a challenge to authority, a radical challenge, since it accused the authorities of no longer directing the Society towards its end” (Bp. Fellay, Cor Unum, Nov.2012)
5. But wasn’t this crisis overcome at the General Chapter in July 2012?
No. “There is a distrust of authority.” (Bp. Fellay, Econe, 07/09/2012
6. Have there not been significant actions by Menzingen since then?
Because, as Bp. Fellay himself recognised, “I am well aware that this does not happen in a day and it is useless to say ''Trust us!''. It is after the facts, in actions, that little by little it will come back. It is following the facts, and through acts, that little by little it will return.
7. Have there not been any significant actions by Menzingen since then?
Of course! The expulsion of Bp. Williamson!
8. But is that enough to conclude that the crisis is still going on? You’d have to show that, apart from some disciplinary matters, Menzingen continues its doctrinal slide.
This is exactly what we are going to do: explain how and why Menzingen is continuing down the wrong road.
9. Why would Menzingen be going down the wrong road?
Because the authorities of the SSPX refuse to get rid of the ambiguity which they have created.
10. What is this ambiguity?
It is twofold and concerns the two acts performed by Benedict XVI which are favourable to Tradition in a material way and which Bp. Fellay presents as formally favouring Tradition.
11. What do these strange words mean?
When you have cement, sand and gravel, you have a house materially speaking, but not formally. There is a huge difference.
12. What is the first act of Benedict XVI which is a problem?
This is the Motu Proprio of Pope Benedict XVI on the use of the Roman liturgy prior to the reform of 1970. Bishop Fellay claims that "By the Motu Proprio Summorum Pontificuм, Pope Benedict XVI has restored to its rightful place the Tridentine Mass, stating clearly that the Roman Missal promulgated by St. Pius V has never been abrogated."
(Menzingen, 07/07-2007)
13. Where is the ambiguity?
In reality, the Motu Proprio says that the Traditional Mass has never been abrogated as the extraordinary form but that it was repealed as the ordinary form. By this act, Benedict XVI made the Roman rite of Mass lose, de jure, its status as the only ordinary and official form, and relegated it to the status of “extraordinary form”, after having humiliated it by comparing its sanctity to that of the “bastard rite.” Despite these facts, no official docuмent from Menzingen exists condemning this liturgical cohabitation.
14. But that’s just the way you see things.
No, it’s also the view of Fr. de Cacqueray in his Letter to Friends and Benefactors of 2009. The Motu Proprio, he said, “does not correspond, and is not a response, to the first requirement of the SSPX except materially speaking.” (Suresnes, 31/12/2008)
What’s more, Archbishop Lefebvre, after realising that it had been a mistake to sign an agreement with Rome in May 1988, put us on our guard after the Consecrations: “You can see clearly that they wanted to bring us back into the Conciliar Church... they want to impose these novelties on us in order to have done with Tradition. They don’t allow anything through esteem for the traditional liturgy but simply in order to trick those who they give it to and to diminish our resistance, to drive a wedge into the Traditionalist camp, in order to destroy it. That’s their policy, their tactics...” (Econe, 09/09/1988)
15. So how should Bp. Fellay have responded?
The same way the Society once upon a time responded to a similar action by Rome (the Indult of 1984). The Superior General of the SSPX said that this indult was “ruinous for the metaphysics of law”. It could only be an “argumentum ad hominem,” because “its conditions are unacceptable.” A Catholic, “who thinks with the Church, can only consider the indult as being the foundation of a request.” (Cor Unum, June 1985)
16. So, strictly speaking, the first requirement of the SSPX didn’t succeed?
In effect, the General Chapter of 2006 spoke of “the necessity of having two requirements” in the “discussions with Rome.” A note recalled the first one: “Complete liberty without any conditions for the Tridentine Mass.” However, the liberating of the Mass, in addition to the deception already noted, was not unconditional. Article 2 of the Motu Proprio gives this freedom to say Mass without need for “authorisation from the Apostolic See or the Ordinary” only to “Masses which are celebrated without the people.”
17. Should we therefore not have pursued discussions with the Roman authorities any further?
If we had respected what the General Chapter of 2006 had decided: that’s right, yes. And yet, Bishop Fellay did the opposite, because after recalling “the Hegelian approach of Benedict XVI, according to which the change, which was necessary, nonetheless cannot be a rupture with the past”, he wrote: “Regarding Rome, not knowing how and when the situation can change, we prefer to prepare the ground for discussions by an ad hoc group and not let ourselves be taken by surprise, if there are any surprises.” (Cor Unum, 16/07/2007)
18. What is the second act of Benedict XVI which poses a problem?
It is the decree lifting the latae sententiae excommunications of the Society Bishops (21/01/2009), which didn’t correspond either with the second requirement of the 2006 Chapter, which is to say: “The repeal of the Decree of Excommunication of the four Society Bishops.”
For, just as in 1988, “For Rome, the goal of these discussions is reconciliation, as Cardinal Gagnon says, the return of the lost sheep into the sheepfold. When we think of the history of relations between Rome and Traditionalists from 1965 to our own time, we are obliged to state that it is one cruel, relentless persecution to oblige us to submit to the Council. The conciliar, modernist Rome of today could never tolerate the existence of a healthy, vigorous branch of the Church which condemns them by its vitality.” (Abp. Lefebvre, Econe, 19/06/1988)
19. But it doesn’t matter a great deal whether the excommunications are “repealed” or “lifted”, does it?
“The Society refuses to ask for a ‘lifting of the sanctions.’ It is seeking ‘the repeal of the decree of excommunication’ and anyone can see that the terms which we employed to make our request are that way by design. We want to make manifest our conviction that the sanctions are invalid.” (Fr. de Cacqueray, Suresnes, 31/12/2008)
20. But the result is there, and in spite of everything, it is positive!
“If what we’re talking about is really the repeal of a decree - and not the lifting of excommunications – then that will be the beginning of repairing the unprecedented injustice that we know of, and we will be able to rejoice. However, if there were to be a “lifting of excommunications,” then things would be quite different. That would not correspond to our second requirement, and it would not cleanse our Bishops of the unjust proceedings that have been practised against them. If we allow it to be thought that the penalties pronounced were not invalid, and perhaps were deserved, would that not result, in a certain sense at least, in a new and more profound evil? In that case, Rome, with an appearance of compassion, would have removed penalties which have been found by the same act to have been validly or legitimately made.” (Fr. de Caqcueray, Suresnes, 31/12/2008)
21. How did Bp. Fellay react in public to the lifting of the excommunications?
He expressed his “filial gratitude to the Holy Father for this act which, going beyond the SSPX, will benefit the whole Church ... Besides our recognition to the Holy Father, and to all those who helped him make this courageous act, we are happy that the decree of 21st January sees “discussions” with the Holy See as necessary... In this new climate, we have a firm hope of arriving soon at a recognition of the rights of Catholic Tradition.” (Menzingen, 24/01/2009)
22. Did anyone take issue with this communiqué at that time?
Yes. On the occasion of a meeting of priors, one of them commented that the communiqué told a lie, was deceiving our faithful, and that things needed clarification. He used this image: “When I order a pear cake, and I get delivered an apple cake, I can’t say I’ve obtained what I asked for.”
23. Did Bp. Fellay publicly correct the position he had taken?
No. The following year, the prior was silenced and appointed as a junior priest in a new post. In the meantime, Bp. Fellay wrote in the internal bulletin of the Society: “At the same time as I handed over to the Cardinal the bouquet for Pope Benedict XVI, I received from his hands the decree signed by Cardinal Re, dated 21st January. How can one not see the hand of Our Lady in that? I swear to you, I am still today amazed by it. This goes beyond human expectations, even if the decree speaks of remitting [pardoning] the excommunications and not of cancelling the decree of 1988, and even if the text arranges things in such a way that the Holy See doesn’t lose face. The essential thing is still that the excommunications - which we have always contested – no longer exist, and the path recommended by us of discussions of the root problems (doctrine, faith, etc.) is recognised as necessary.
24. Surely what matters is the effect?
No, since “The essential thing is that the excommunications no longer exist” is another way of saying that we’re content with having a thing materially whereas we wanted to have it formally.
25. So in spite of these “even if”s, Bishop Fellay considered the second requirement fulfilled?
Yes. Not only would he engage in discussions with Rome, but he had already begun to talk to members of a “canonical situation, when it will be possible” where “we would necessarily have to have a system of protection, as Archbishop Lefebvre so wisely foresaw, with a committee for the defence of Tradition in Rome at its head.” (Cor Unum, 08/02/2009)
26. So we began the discussions with Rome on a false foundation?
Completely, since “we don’t see reconciliation in the same way. Cardinal Ratzinger sees it in the sense of reducing us, of bringing us back to Vatican II. We see it as the return of Rome to Tradition. We don’t agree with one another. It’s a dialogue of the deaf.” (Archbishop Lefebvre, Fideliter, Sept-Oct 1988)
27. But we’re no longer in the era of John-Paul II.
“But, is the thinking of Benedict XVI better in this respect than that of John Paul II? It is enough to read the study made by one of us three, The Faith in Peril from Reason, to realize that the thought of the current Pope is also impregnated of subjectivism. It is all the subjective imagination of the man in the place of the objective reality of God. It is all the Catholic religion subjected to the modern world.”
(Bishops Williamson, Tissier, de Galarreta 07/04/2012)
28. All the same, even if both the requirements were not strictly speaking met, in terms of the media and also psychologically speaking they showed that Benedict XVI was really benevolent towards the Society and its doctrinal position.
“As a subjectivist this can easily be the case, because liberal subjectivists can tolerate even the truth, but not if one refuses to tolerate error. He would accept us within the framework of relativistic and dialectical pluralism, with the proviso that we would remain in “full communion,” in relation to the authority and to other “ecclesiastical entities.” For this reason the Roman authorities can tolerate that the Society continue to teach Catholic doctrine, but they will absolutely not permit that it condemn Conciliar teachings. That is why an even purely practical agreement would necessarily silence little by little the Society, a full critique of the Council or the New Mass. By ceasing to attack the most important of all the victories of the Revolution, the poor Society would necessarily cease being opposed to the universal apostasy of our sad times and would get bogged down.”
(Bishops Williamson, Tissier, de Galarreta 07/04/2012)
29. But when Rome calls on us to take part in discussions, we have to come running, don’t we?
No! We mustn’t rush in: “I will lay down my conditions for eventually resuming talks with Rome” (Abp. Lefebvre, Fideliter Sept-Oct 1988) Note well that these conditions are for entering back into contact, and not for signing an agreement!
30. What were the conditions, so wisely foreseen by Archbishop Lefebvre, for eventually resuming talks with Rome?
“At that point, I will be the one to lay down conditions. I shall not accept being in the position where I was put during the dialogue. No more. I will place the discussion at the doctrinal level: ‘Do you agree with the great encyclicals of all the popes who preceded you? Do you agree with Quanta Cura of Pius IX, Immortale Dei and Libertas of Leo XIII, Pascendi Gregis of Pius X, Quas Primas of Pius XI, Humani Generis of Pius XII? Are you in full communion with these Popes and their teachings? Do you still accept the entire Anti-Modernist Oath? Are you in favor of the social reign of Our Lord Jesus Christ?
If you do not accept the doctrine of your predecessors, it is useless to talk! As long as you do not accept the correction of the Council, in consideration of the doctrine of these Popes, your predecessors, no dialogue is possible. It is useless.’ The positions will then be made more clear.” (Abp. Lefebvre, Fideliter Sept-Oct 1988)
31. Did the work of our theologians lack clarity?
Absolutely not. “On our side, our experts have shown the opposition between the Church of all time and the teaching of Vatican II, and what came from it.” (Bp. Fellay, Cor Unum, March 2012)
32. What were the results of these discussions?
“The discussions have shown a profound disagreement on virtually all the points touched upon.” (Bp. Fellay, Cor Unum, March 2012)
33. So why this “proposition from the Roman congregation to recognise the Society through the juridical status of a Personal Prelature on condition that we sign an ambiguous text?” (Bp. Fellay, Cor Unum, March 2012)
The discussions with Rome showed “that they are not ready to renounce the Second Vatican Council” and they want “to bring us to it.” However the return of the Society could “be useful” to the Conciliar Church “in order to endorse the renewal of the reform with continuity.”
(Bp. De Galarreta, Albano, 07/10/2011)
34. But is Bp. Fellay aware of that?
Yes. “So we received a proposal which was an attempt to make us enter into the system of the hermeneutic of continuity.” (Bp. Fellay, Cor Unum, March 2012) And in the same docuмent, he claims to be surprised by this proposal from Rome.
35. Surprised or not, what does he decide to do?
First of all, to call a meeting of all the Society superiors (except Bishop Williamson) at Albano to seek advice. (Oct. 2011)
36. What was said to him at this meeting?
That the offer from Rome was “confused, equivocal, false and evil concerning essentials.” “Their doctrinal preamble” is “worse than the protocol of 1988, particularly regarding the Council and the post-conciliar Magisterium.” “Given the circuмstances, it is certain that in the end, after a long palaver, we would end up with absolutely nothing.” To continue the contacts would “necessarily mean some harming of the common good that we possess, for the Society and for the family of Tradition.” (Bp. De Galarreta, Albano, 07/10/2011)
37. Did he follow the advice?
No.
38. So Bishop Fellay showed a serious lack of prudence?
Yes, but that wasn’t his only fault, because doing that meant going against the will of the General Chapter of 2006. Therefore, there has been not only a very rash imprudence, but also a serious disobedience.
39. Which means?
In March 2012, the Superior General wrote the following to all the members of the Society:
“The few acts of Benedict XVI ad intra affecting the liturgy, discipline and morals are important even though their implementation still leaves much to be desired. Some young bishops clearly show us their sympathies ... It may be that these things are more obvious in Rome! We now have friendly contacts in the most important dicasteries, and equally among those closest to the Pope!”
Bishop Fellay thinks he is witnessing “the restoration of the Church. While one should not exclude the return of a Julian the Apostate, I do not think this movement could be stopped. If this is true, and that's for sure, it demands of us a new position in relation to the official Church. This is the appropriate context in which to consider the question of the Society’s recognition by the official Church. It’s a question of having a supernatural view of the Church, and the fact that She is still in the hands of Our Lord Jesus Christ, although disfigured by Her enemies. Our new friends in Rome confirm that the impact of such a recognition would be extremely powerful, throughout the whole Church, like a confirmation of the importance of Tradition for the Church. All the same, such a concrete realisation requires two absolutely necessary points in order to ensure our survival: the first is that the Society not be asked for concessions on anything touching the Faith, or flowing from it (liturgy, sacraments, morals, discipline). The second is that a real liberty and autonomy of action be granted to the Society, and that it be permitted to live and develop concretely. These are the concrete circuмstances which will demonstrate when the time has arrived to make steps back towards the official Church. Today, and in spite of the Roman approach of 14th September, and because of the attached conditions, that still seems to be impossible. When God wishes it, the time will arrive. We can no longer exclude the possibility, because the Pope is putting his full weight behind this matter, that it reaches a sudden end.” (Cor Unum)
40. How could he justify such a change of direction?
By scorning all friendly warnings and cancelling the decisions of the 2006 Chapter which bound him.
41. Which “friendly warnings” are you thinking of?
This one in particular: “To proceed in the direction of a practical agreement will mean breaking our word and our engagements in front of our priests, our faithful, Rome and the whole world. Such an approach would demonstrate a serious diplomatic weakness on the part of the Society, and to tell the truth, more than just a diplomatic weakness. It would be a lack of coherence, of uprightness and of firmness, the effect of which would be the loss of the credibility and moral authority which we enjoy at present. The simple fact alone of setting out down this road will bring us distrust and division. Lots of superiors and priests will have a problem of conscience and will oppose it. Authority, and even the principle of authority, will be called into question and undermined. Therefore, this is not the time to change the decision of the 2006 Chapter. (Bp. De Galarreta, Albano, 07/10/2011)
42. What did this decision of the 2006 Chapter say?
“The contacts made from time to time with the authorities in Rome have no other purpose than to help them embrace once again that Tradition which the Church cannot repudiate without losing her identity. The purpose is not just to benefit the Society, nor to arrive at some merely practical impossible agreement. When Tradition comes back into its own, "reconciliation will no longer be a problem, and the Church will spring back to life.”
43. What did Bp. Fellay think of the conditions of the 2006 Chapter?
“The 2006 Chapter gave a line which was, one might say clear, but which I would venture to suggest was too abstract. It’s a clear line, it says: the discussions are in order to help Rome return to Tradition and we don’t want to discuss a practical agreement; when Rome returns there will no longer be a problem. How does one judge that? How far does it go? Is it total or partial? On what points?"
44. What did he do with these clear decisions?
He officially threw them in the dustbin in March 2012, in Cor Unum.
45. How?
Through a sophism.
46. Which one?
This one: the so-called “new situation” which requires a new “direction”; the decision of the 2006 chapter is not a “principle” but a “guideline which must inform our concrete action”.
“We're here in front of reasoning in which the major premise is the affirmation of the principle of the primacy of faith in order to remain Catholic. The minor premise is a historical observation on the current situation of the Church and the practical conclusion is based on the virtue of prudence governing human action, not to seek an agreement to the detriment of the faith. In 2006, the heresies continued to emerge, the authorities were even propagating the modern and modernist spirit of Vatican II and were imposing on everyone like a steamroller (that’s the minor premise). Reaching a workable agreement: impossible without the authorities being converted, otherwise we would be crushed, shredded, destroyed or subjected to such strong pressure that we could not resist (that’s the conclusion). If the minor premise were to have changed, that is to say, if there were to be a change in the situation of the Church in relation to the Tradition, this could lead to a corresponding change in the conclusion, without our principles having changed in the slightest! As Divine Providence is expressed through the reality of the facts, to know His Will we must attentively follow the reality of the Church, observe it, scrutinise what’s going on. However, there is no doubt that since 2006, we are witnessing a development in the Church, an important and very interesting development, though barely visible.
47. Where is the error in this reasoning?
It is in a blindness which refuses to see reality for what it is: the authorities are still, in 2012, propagating the modern and modernist spirit of Vatican II!
For Cardinal Ratzinger, “there is no Tradition. There is not deposit to transmit. The Tradition of the Church is whatever the current Pope happens to be saying today. You have to submit to what the Pope and the bishops are saying today. That’s what Tradition means to them, the famous “living tradition,” sole motive of our condemnation... It’s is the tyranny of authority.”
(Archbishop Lefebvre, quoted by Bishop de Galarreta, Albano, 07/10/2011)
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END OF PART 1
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