Back To The Future
by Thomas A. Droleskey
This will be a very brief article. It has to be very brief considering the fact that yesterday's article, Alinsky's Sheen, was not posted until around 3:30 a.m. yesterday.
Bishop Bernard Tissier de Mallerais of the Society of Saint Pius X has let the world know that Joseph Ratzinger/Benedict XVI did indeed write in his own hand both in 2009 and in June of this year that he, Ratzinger/Benedict, had demanded complete and full acceptance of the "Second" Vatican Council and the "magisterium" of the conciliar "popes" for the Society of Saint Pius X to be "reintegrated" back into the life of the counterfeit church of conciliarism:
"[T]he agreement considered in 2011-2012 lasted for six months, it has not been blessed by the Blessed Virgin. (We had prayed rosary after rosary, and we keep doing that, that is very good.) But the Blessed Virgin was clearly not behind this idea. She did not walk this path, because on June 30 (it's a secret that I reveal to you, but it will be made public), on June 30, 2012, the Pope wrote with his own hand a letter to our Superior General, Bp. [Bernard] Fellay, signed personally: 'I confirm to you in fact [that], in order [for you] to be truly reintegrated into the Church [Tissier says:] (let us move beyond this expression), it is necessary to truly accept the Second Vatican Council and the post-conciliar Magisterium.'
"It is, as a matter of principle, a stopping point, because we could not accept it anyway; we would not sign it anyway. One can enter into details, because the Council is so vast one can find good things in it, but this is not the essence of the Council."
"Evidently, we could not sign it. Because we are required to sign it, the agreements do not move forward. I would say that [if] on this point there is no agreement, there will be no agreement.
"This is all I can tell you, I do not think Rome will let us go. The Modernist Rome [sic] will come close to us [once again], it is inevitable. They are determined, they are persistent, they want to lead us to the Council, therefore pray. Personally, I would never sign things like that, that is clear." (As found on the Rorate Caeli blogspot.)
With all due respect to Bishop Tissier de Mallerais, it is delusional to think that "Modernist Rome will come close" to the Society of Saint Pius X. Upon what rational basis can one have such an expectation? As we would say on the streets of New York and environs, "This is crazy. This is nuts." Bishop Tissier de Mallerais, who is a wonderful champion of the Social Reign of Christ the King and who knows the heresies of Joseph Ratzinger/Benedict XVI very well and has written a scholarly treatise on them, wants Catholics to believe the "pope" who personally demanded an adherence to the "Second" Vatican Council and the "post-conciliar" magisterium is going to one day move "close" to the Society of Saint Pius X or that his successor will do so?
Alas, the Society of Saint Pius X is founded on the falsehood that restricts papal infallibility, believing that true popes can teach erroneously when they are not defining something dogmatically, reserving unto itself the right to "sift" through the orthodoxy of a true pope's words. They believe that they have had a mission to "convert" the man they believe to be a true and legitimate Successor of Saint Peter to "Eternal Rome," heedless of the simple truth that True Popes Never Need to Convert to the Faith. Although I have put you good readers through this drill before, the appendix below will give you a review as to why the ecclesiology of the Society of Saint Pius X is as false as that of the "new ecclesiology" of conciliarism.
The long soap opera between the leadership of the Society of Saint Pius X and the leadership of the counterfeit church of conciliarism has had man episodes. This particular saga began on August 29, 2005, the Feast of the Beheading of Saint John the Baptist, when Bishop Bernard Fellay, the Superior General of the Society of Saint Pius X, and Father Franz Schmidberger met with Joseph Ratzinger/Benedict at his summer residence, Castel Gandolfo. It was at that meeting that the man who had written in 1982 that it the "integralists" ("traditionalists") "could not be resisted too firmly" expressed his desire to have the "new theologians" taught at the Society of Saint Pius X's seminaries.
Yes, Ratzinger/Benedict, who is himself a product of the "new theologians, whose work was summarized very succinctly by my former colleague John Vennari in A Short Catechism on the New Theology, expressed a desire over seven years ago for his beloved "new theologians" to be taught. That was not enough right then and there to stop any thought of "reconciliation" with a man whose very false "new theology" had been condemned by Pope Pius XII in Humani Generis, August 12, 1950?
Yet it is that Bishop Fellay proceeded to believe that a "reconciliation" was possible with a man whose very "hermeneutic of continuity" was but a repackaging, revealed in his infamous December 22, 2005, Christmas address to his curia, of what his own Hegelian mentor, Father Hans Urs von Balthasar, referred to as "living tradition," a phrase invoked endlessly by Karol Wojtyla/John Paul II during his twenty-six and one-half years as the head of the counterfeit church of concilairism. Indeed, Wojtyla/John Paul II was so dedicated to Hans Urs von Balthasar's "living tradition" that he was prepared to give him a red hat as a member of the conciliar church's college of "cardinals," being unable to do so only by the fact that God saw fit to prevent this by happening by summoning von Balthasar to his Particular Judgment on June 26, 1988, two days before the consistory at which "Pope" Wojtyla would have so honored him.
Expecting the modernized version of the Immemorial Mass of Tradition to be "liberated" and a gesture of "good will" on the part of the "pope," Bishop Fellay rarely said a word as his "pope" said and did things offensive to God and thus contrary to the good of souls and of the state-of-the world (see What Lines Are You Reading Between, Bishop Fellay?). When that "pope" "liberated" the "modernized" version of the Immemorial of Mass of Tradition by means of Summorum Pontificum, July 7, 2007, he promised to review the "possibility" of incorporating some of the elements of the Protestant and Masonic Novus Ordo service, a promise he meant to keep and is in fact fulfilling come the First Sunday of Advent, December 2, 2012 (see Next Stop On The Motu Madness Merry-Go-Round: 1969 And Beyond).
"Pope" Ratzinger made it clear in 2008 and 2009 that he wanted to "pacify the spirits" of the members of the Society of Saint Pius and to "break down" what he considered to be "obstinate" and "one-sided" opinions:
Fr Federico Lombardi, S.J., Director of the Holy See Press Office: What do you say to those who, in France, fear that the "Motu proprio' Summorum Pontificum signals a step backwards from the great insights of the Second Vatican Council? How can you reassure them?
Benedict XVI: Their fear is unfounded, for this "Motu Proprio' is merely an act of tolerance, with a pastoral aim, for those people who were brought up with this liturgy, who love it, are familiar with it and want to live with this liturgy. They form a small group, because this presupposes a schooling in Latin, a training in a certain culture. Yet for these people, to have the love and tolerance to let them live with this liturgy seems to me a normal requirement of the faith and pastoral concern of any Bishop of our Church. There is no opposition between the liturgy renewed by the Second Vatican Council and this liturgy.
On each day [of the Council], the Council Fathers celebrated Mass in accordance with the ancient rite and, at the same time, they conceived of a natural development for the liturgy within the whole of this century, for the liturgy is a living reality that develops but, in its development, retains its identity. Thus, there are certainly different accents, but nevertheless [there remains] a fundamental identity that excludes a contradiction, an opposition between the renewed liturgy and the previous liturgy. In any case, I believe that there is an opportunity for the enrichment of both parties. On the one hand the friends of the old liturgy can and must know the new saints, the new prefaces of the liturgy, etc.... On the other, the new liturgy places greater emphasis on common participation, but it is not merely an assembly of a certain community, but rather always an act of the universal Church in communion with all believers of all times, and an act of worship. In this sense, it seems to me that there is a mutual enrichment, and it is clear that the renewed liturgy is the ordinary liturgy of our time. (Interview of the Holy Father during the flight to France, September 12, 2008.)
Liturgical worship is the supreme expression of priestly and episcopal life, just as it is of catechetical teaching. Your duty to sanctify the faithful people, dear Brothers, is indispensable for the growth of the Church. In the Motu Proprio “Summorum Pontificum”, I was led to set out the conditions in which this duty is to be exercised, with regard to the possibility of using the missal of Blessed John XXIII (1962) in addition to that of Pope Paul VI (1970). Some fruits of these new arrangements have already been seen, and I hope that, thanks be to God, the necessary pacification of spirits is already taking place. I am aware of your difficulties, but I do not doubt that, within a reasonable time, you can find solutions satisfactory for all, lest the seamless tunic of Christ be further torn. Everyone has a place in the Church. Every person, without exception, should be able to feel at home, and never rejected. God, who loves all men and women and wishes none to be lost, entrusts us with this mission by appointing us shepherds of his sheep. We can only thank him for the honour and the trust that he has placed in us. Let us therefore strive always to be servants of unity! (Meeting with the French Bishops in the Hemicycle Sainte-Bernadette, Lourdes, 14 September 2008.)
Leading men and women to God, to the God Who speaks in the Bible: this is the supreme and fundamental priority of the Church and of the Successor of Peter at the present time. A logical consequence of this is that we must have at heart the unity of all believers. Their disunity, their disagreement among themselves, calls into question the credibility of their talk of God. Hence the effort to promote a common witness by Christians to their faith - ecumenism - is part of the supreme priority. Added to this is the need for all those who believe in God to join in seeking peace, to attempt to draw closer to one another, and to journey together, even with their differing images of God, towards the source of Light - this is inter-religious dialogue. Whoever proclaims that God is Love 'to the end' has to bear witness to love: in loving devotion to the suffering, in the rejection of hatred and enmity - this is the social dimension of the Christian faith, of which I spoke in the Encyclical 'Deus caritas est'.
"So if the arduous task of working for faith, hope and love in the world is presently (and, in various ways, always) the Church's real priority, then part of this is also made up of acts of reconciliation, small and not so small. That the quiet gesture of extending a hand gave rise to a huge uproar, and thus became exactly the opposite of a gesture of reconciliation, is a fact which we must accept. But I ask now: Was it, and is it, truly wrong in this case to meet half-way the brother who 'has something against you' and to seek reconciliation? Should not civil society also try to forestall forms of extremism and to incorporate their eventual adherents - to the extent possible - in the great currents shaping social life, and thus avoid their being segregated, with all its consequences? Can it be completely mistaken to work to break down obstinacy and narrowness, and to make space for what is positive and retrievable for the whole? I myself saw, in the years after 1988, how the return of communities which had been separated from Rome changed their interior attitudes; I saw how returning to the bigger and broader Church enabled them to move beyond one-sided positions and broke down rigidity so that positive energies could emerge for the whole. Can we be totally indifferent about a community which has 491 priests, 215 seminarians, 6 seminaries, 88 schools, 2 university-level institutes, 117 religious brothers, 164 religious sisters and thousands of lay faithful? Should we casually let them drift farther from the Church? I think for example of the 491 priests. We cannot know how mixed their motives may be. All the same, I do not think that they would have chosen the priesthood if, alongside various distorted and unhealthy elements, they did not have a love for Christ and a desire to proclaim Him and, with Him, the living God. Can we simply exclude them, as representatives of a radical fringe, from our pursuit of reconciliation and unity? What would then become of them?
"Certainly, for some time now, and once again on this specific occasion, we have heard from some representatives of that community many unpleasant things - arrogance and presumptuousness, an obsession with one-sided positions, etc. Yet to tell the truth, I must add that I have also received a number of touching testimonials of gratitude which clearly showed an openness of heart. But should not the great Church also allow herself to be generous in the knowledge of her great breadth, in the knowledge of the promise made to her? Should not we, as good educators, also be capable of overlooking various faults and making every effort to open up broader vistas? And should we not admit that some unpleasant things have also emerged in Church circles? At times one gets the impression that our society needs to have at least one group to which no tolerance may be shown; which one can easily attack and hate. And should someone dare to approach them - in this case the Pope - he too loses any right to tolerance; he too can be treated hatefully, without misgiving or restraint. (Letter to the Bishops of the Catholic Church concerning the remission of the excommunication of the four Bishops consecrated by Archbishop Lefebvre, March 10, 2009.)
Summorum Pontificum was a trap from the very beginning. Undaunted, though, Bishop Fellay walked readily into that trap, and only time will tell how many of younger Catholics who assist at Holy Mass at the Society's chapels will now drift over, at least now and again, to a staging of the conciliar "Motu Mass" after seven years of waiting for a "reconciliation" that they believed might ease some of the estrangements with family members and friends who consider them schismatic and disloyal to the "pope" for adhering to the Society of Saint Pius X.
Another trap was set when the "excommunications" of the four bishops consecrated by the late Archbishop Marcel Lefebvre and co-consecrated by the late Bishop Antonio de Castro Mayer on June 30, 1988, was "lifted" on Saturday, January 24, 2009, as the stage was then set for the beginning of the "doctrinal" discussions that have now stalemated once again, perhaps ad infinitum, because of Ratzinger/Benedict's entirely unsurprising demand for there to be complete adherence to the "Second" Vatican Council and its aftermath that was ordered on its final day, December 8, 1965, by Giovanni Montini/Paul VI, to be "religiously observed:"
APOSTOLIC BRIEF "IN SPIRITU SANCTO' FOR THE CLOSING OF THE COUNCIL - DECEMBER 8, 1965, read at the closing ceremonies of Dec. 8 by Archbishop Pericle Felici, general secretary of the council.
The Second Vatican Ecumenical Council, assembled in the Holy Spirit and under the protection of the Blessed Virgin Mary, whom we have declared Mother of the Church, and of St. Joseph, her glorious spouse, and of the Apostles SS. Peter and Paul, must be numbered without doubt among the greatest events of the Church. In fact it was the largest in the number of Fathers who came to the seat of Peter from every part of the world, even from those places where the hierarchy has been very recently established. It was the richest because of the questions which for four sessions have been discussed carefully and profoundly. And last of all it was the most opportune, because, bearing in mind the necessities of the present day, above all it sought to meet the pastoral needs and, nourishing the flame of charity, it has made a great effort to reach not only the Christians still separated from communion with the Holy See, but also the whole human family.
At last all which regards the holy ecumenical council has, with the help of God, been accomplished and all the constitutions, decrees, declarations and votes have been approved by the deliberation of the synod and promulgated by us. Therefore we decided to close for all intents and purposes, with our apostolic authority, this same ecumenical council called by our predecessor, Pope John XXIII, which opened October 11, 1962, and which was continued by us after his death.
We decided moreover that all that has been established synodally is to be religiously observed by all the faithful, for the glory of God and the dignity of the Church and for the tranquillity and peace of all men. We have approved and established these things, decreeing that the present letters are and remain stable and valid, and are to have legal effectiveness, so that they be disseminated and obtain full and complete effect, and so that they may be fully convalidated by those whom they concern or may concern now and in the future; and so that, as it be judged and described, all efforts contrary to these things by whomever or whatever authority, knowingly or in ignorance be invalid and worthless from now on.
Given in Rome at St. Peter's, under the [seal of the] ring of the fisherman, Dec. 8, on the feast of the Immaculate Conception of the Blessed Virgin Mary, the year 1965, the third year of our pontificate. (APOSTOLIC BRIEF - IN SPIRITU SANCTO.)
Why the surprise or shock at Ratzinger/Benedict's demand for what "Pope" Montini, who could be called the non-pope in red (for his Communist sympathies, that is) or, as a former friend of mine in the conciliar presbyterate used to say mockingly, "Paul the Sick," demanded at the end of the "Second" Vatican Council.
While I did really believe that Bishop Fellay was going to lead the Society of Saint Pius X into "full communion" with the conciliar authorities, the fact that this did not occur was not for the superior-general's surrender of his integrity as he tried to justify various conciliar apostasies, including "religious liberty," and kept his mouth very quiet as Ratzinger/Benedict went into mosques and synagogues and gave "joint blessings" with the "clergy" of Protestant sects. Bishop Fellay even made gestures of acceptance of the Protestant and Masonic Novus Ordo service itself now and again in the past seven years, which have been nothing other than a gigantic farce that some believe has finally made "possible" a debate by theologians in the conciliar structures about the "council" that has been analyzed very well for decades by those who came to realize that it is not possible for men who defect from the Faith by holding to one condemned proposition after another cannot hold ecclesiastical office in the Catholic Church legitimately.
This is what I wrote at the beginning of "stage two" of this farce back in 2009:
Ratzinger/Benedict is not seeking to end the conciliar revolution with alleged strokes of "conservatism." He is seeking to preserve the doctrinal and liturgical revolutions of conciliarism by neutralizing the most identifiable source of "resistance" affiliated with his conciliar structures, the Society of Saint Pius X, as all other voices belonging to clergy in the Motu communities have been muted to such an extent that they cannot be raised in defense of the honor and majesty and glory of God when he, Ratzinger/Benedict commits, objectively speaking, Mortal Sins against the First Commandment such as occurred on Thursday, April 17, 2008, in Washington, District of Columbia, as he esteemed with his own priestly hands the symbols of five false religions. Then again, where was Bishop Fellay's voice when this blasphemy against God took place on April 17, 2008? The neutralizing effect of the "process" of the Society of Saint Pius X's regularization is already being evidenced. (Nothing to Negotiate.)
The Catholic Church can never make any terms with error:
As for the rest, We greatly deplore the fact that, where the ravings of human reason extend, there is somebody who studies new things and strives to know more than is necessary, against the advice of the apostle. There you will find someone who is overconfident in seeking the truth outside the Catholic Church, in which it can be found without even a light tarnish of error. Therefore, the Church is called, and is indeed, a pillar and foundation of truth. You correctly understand, venerable brothers, that We speak here also of that erroneous philosophical system which was recently brought in and is clearly to be condemned. This system, which comes from the contemptible and unrestrained desire for innovation, does not seek truth where it stands in the received and holy apostolic inheritance. Rather, other empty doctrines, futile and uncertain doctrines not approved by the Church, are adopted. Only the most conceited men wrongly think that these teachings can sustain and support that truth. (Pope Gregory XVI, Singulari Nos, May 25, 1834.)
In the Catholic Church Christianity is Incarnate. It identifies Itself with that perfect, spiritual, and, in its own order, sovereign society, which is the Mystical Body of Jesus Christ and which has for Its visible head the Roman Pontiff, successor of the Prince of the Apostles. It is the continuation of the mission of the Savior, the daughter and the heiress of His Redemption. It has preached the Gospel, and has defended it at the price of Its blood, and strong in the Divine assistance and of that immortality which has been promised it, It makes no terms with error but remains faithful to the commands which it has received, to carry the doctrine of Jesus Christ to the uttermost limits of the world and to the end of time, and to protect it in its inviolable integrity. (Pope Leo XIII, A Review of His Pontificate, March 19, 1902.)
For the teaching authority of the Church, which in the divine wisdom was constituted on earth in order that revealed doctrines might remain intact for ever, and that they might be brought with ease and security to the knowledge of men, and which is daily exercised through the Roman Pontiff and the Bishops who are in communion with him, has also the office of defining, when it sees fit, any truth with solemn rites and decrees, whenever this is necessary either to oppose the errors or the attacks of heretics, or more clearly and in greater detail to stamp the minds of the faithful with the articles of sacred doctrine which have been explained. (Pope Pius XI, Mortalium Animos, January 6, 1928.)
It's one or the other. Catholicism or conciliarism. It cannot be both.
It was a conciliar official, now deceased, who recognized that the See of Peter would be vacant in the case of heresy even though he, the late Mario Pompedda "Cardinal" Francesco, did not believe that the situation obtained at the time that he spoke (in February of 2005 as Karol Wojtyla/John Paul II was dying of Stage III Parkinson's Disease). Yes, sedevacantism is a canonical doctrine of the Catholic Church, Bishop Fellay, not some kind of "false solution" as it was called by Father Niklaus Pfluger four months ago now (False Doctrine, Father Pfluger?).
It is true that the canonical doctrine states that the see would be vacant in the case of heresy. ... But in regard to all else, I think what is applicable is what judgment regulates human acts. And the act of will, namely a resignation or capacity to govern or not govern, is a human act. (Cardinal Says Pope Could Govern Even If Unable to Speak, Zenit, February 8, 2005; see also see also Gregorius's The Chair is Still Empty.)
Unlike what many traditionally-minded Catholics have heard from the theologians of the Society of Saint Pius X, however, Pompedda was intellectually honest enough to admit that sedevacantism is indeed a part of the canonical doctrine of the Catholic Church. Only a handful of Catholics, priests and laity alike, accepted this doctrine and recognized that it applied in our circumstances in the immediate aftermath of the "Second" Vatican Council. I was not one of them.
We separate ourselves from the conciliarists because they offend God by defecting from the Faith, starting with their rejection of the nature of dogmatic truth and their making complex what it is: the knowledge of Him that He has deposited in Holy Mother Church. We must understand, however, that offenses against the moral order are no less of a concern to God than offenses against doctrine. Offenses against the moral order, many of which have been committed by the conciliar "bishops" and their chancery factotums and their insurance companies are not "little things," unless, as I have noted in other commentaries in recent weeks, that the loss of the Faith in a single soul is a "little thing" and that the clergy responsible for indemnifying the loss of just one soul do not show themselves to be enemies of the Cross of the Divine Redeemer as a result.
Although there are those who tell us that we should "stay and fight" in once Catholic parishes that now in the hands of apostates (or their enablers who refuse to speak out against them), we must recognize that offenses against the doctrines of the Faith and offenses against the moral order are never the foundations upon which God will choose to restore His Holy Church. Truth in the moral order is as black and white as truth in the doctrinal realm. Conciliarism consists of its very nature in a rejection of various parts of the Catholic Faith, and it is this rejection that leads in turn to the same sort of despair and hopelessness in the souls of so many men now as existed at the time before the First Coming of Our Lord at His Incarnation and, nine months later, His Nativity.
We do not need to conduct a "search" for the "true meaning" of the doctrines contained the Sacred Deposit of Faith. We accept what has been handed down to us as docile children of Holy Mother Church.
We must remember at all times because the crosses of the present moment, no matter their source, are fashioned to us from the very hand of God Himself to be the means of our participating in Our Lord's Easter victory over the power of sin and eternal death. It matters not what anyone thinks of us for refusing to accept the conciliarists as representatives of the Catholic Church or for refusing to associate with those who believe act in a de facto manner as the authority of the Church while looking the other way at grave abuses of the moral order and indemnifying wrong-doers time and time again. All that matters is that we carry our cross as the consecrated slaves of Our Blessed Lord and Saviour Jesus Christ through the Sorrowful and Immaculate Heart of Mary, looking for no other consolation than that which is given to the souls of the elect upon the Particular Judgment and that is ratified for all to see at General Judgment of the Living and the Dead:
Well done, good and faithful servant, because thou hast been faithful over a few things, I will place thee over many things: enter thou into the joy of thy lord. (Matthew 25: 21.)
We just have to recognize apostasy when it is before our very eyes and then flee from it.
Invoking the intercession of our Holy Guardian Angels, may we continue to make reparation for our own many sins by giving everything do and everything we suffer to the Most Sacred Heart of Jesus through the Sorrowful and Immaculate Heart of Mary. May our Holy Guardian Angels help us to remain faithful to the Catholic Church without once making any further concessions to conciliarism or its false shepherds who violate the First Commandment so regularly, so openly and so egregiously.
Isn't it time to pray a Rosary now?