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Abbe Ndong, resident in Gabon, in Libreville, one of the two or three priests of the Resistance in Africa, kindly gave us this interview Reconquista blog, which has the joy of making known one of these brave priests of the Resistance. [We will soon publish photos of the Libreville mission]
 We thank him very much.

Father, a big thank you for to have answered our questions To begin, could you introduce yourself to our readers, many of whom do not know you?

Fr. Ndong : I was born in Libreville, Gabon in 1974. I entered the Flavigny seminary in France in 1995 and in 2001 I was ordained a priest in Ecône, Switzerland. From 2001 to 2003, I served in France, then in Belgium from 2003 to 2007. Then another year in France before spending three years in the United States. I returned to Gabon in 2011 and I have been ministering there since this year.

Q: Your name appears for the first time in the priests of the Resistance around November 2013, in a conference of Father Chazal. You then appear as a signatory to the Address to the Faithful. Could you elaborate on the circuмstances and reasons that led you to leave the SSPX?

Fr. Ndong : My departure from the SSPX is due to two causes that I consider inseparable: a misconception of authority and the new direction taken by the Menzingen authorities.

First, a false notion of authority. I know the FSSPX since 1987. I was then in Gabon and I attended the FSSPX as simple faithful. I became a member of the SSPX in 1996. I became a priest of this same SSPX in 2001. I was excluded or I left in 2012. Since 1987, and even more since my seminary years and more since 2001, I have noticed that there is a misconception of authority within the SSPX. This misconception is that the authority within the SSPX is always right and therefore can not be criticized; she must always be obeyed. This false notion is widespread at all levels and is manifested in particular by the use of the famous and smoky state grace of superiors. I have always opposed such a notion and it has earned me to be labeled rebellious by the superiors of the SSPX. Indeed, for them, anyone who criticizes a superior is automatically rebellious. My rebellion was sooner or later to result in my exclusion or departure from the SSPX. It was clear that I could not remain indefinitely in a structure infested with such a false notion of authority.

Then, the new direction of the authorities of Menzingen. This new orientation consists in the fact that the authorities of Menzingen have decided to sign a purely practical agreement with the authorities of Rome. I began to notice this new orientation with the election of Benedict XVI in 2005. This new orientation appeared to me clearer with the Te Deum for the disastrous Motu Proprio of July 2007. And even clearer with the scandalous Te Deum for the decree lifting the excommunications of January 2009. Following Priests'meetingfrom 2009, I finally understood that the authorities of Menzingen wanted a purely [practical] agreement but they did not dare to say it clearly fearing a split of the SSPX. In December 2010, I wrote to Bishop Fellay to tell him my feeling about the Motu Proprio, the decree removing the excommunications. His response, via his Secretary General, was roughly: "You are a proud and I suspect you have a will to revolt" This reaction did not surprise me because I knew that the superiors of the FSSPX, Bishop Fellay at the head, were imbued with such a false notion of authority. It was clear to me that my time with the SSPX was short: sooner or later, I would have to leave or be excluded.

In my mind, the false notion and the new orientation are inseparable and explain that sooner or later I had to leave the SSPX or be excluded: it was simply inevitable. That's why, when I returned from the United States in May 2011, I retired from the SSPX while staying with my parents. Finally in August 2012, I received my exclusion letter from the SSPX. Officially, I became an isolated priest but practically, I was since 2011.

Q : You minister in Gabon, so in the African District of the SSPX. The latter is deemed quite conservative. Is this impression real, or is this district just like the other, the rapid liberalization of the SSPX?

Fr. Ndong : Since my withdrawal from the SSPX in 2011, I have no contact with my former colleagues; I do not know what is happening in the SSPX district of Africa. From the echoes I receive from time to time, it seems that the priests of this district silently follow the new policy of Menzingen.

Q : Let us broaden our perspective: it may have seemed that a certain conservatism also reigned in the conciliar Church in Africa: some prelates were strongly against the synod (admittedly in the name of at least contestable principles), we could hear in chapels that conciliar reforms were put in place only now ... What is it really?
 Fr. Ndong :The conciliar Church in Africa is conservative as a whole because African societies are conservative. However, the conciliar reforms are indeed applied everywhere in Africa but the application is rather conservative. It seems to me that the conciliar Church in Africa has two specificities: syncretism and the usual violation of the priestly vow of chastity. Syncretism means that the faithful of the conciliar Church practice and conciliar Catholicism and African ancestral rites. It is not uncommon to see even priests practice these rites of their ancestors. The second specificity is the usual violation of the priestly vow of chastity. It is not uncommon to see priests who openly and usually rape their vows without being worried by anyone.

Q : As in the post-conciliar council, the Catholic Resistance has a bit of trouble structuring itself and is still quite weak in some countries, such as those on the African continent. What perspectives do you envisage for the entire Catholic Resistance in the world?

Fr. Ndong : I think that time is in favor of the Catholic Resistance and that we must learn to be patient. We must learn from the past not to make the same mistakes and to improve and keep everything that has been done well. It is normal for the Catholic Resistance to gradually build up. Indeed, the things of God are done slowly, almost imperceptibly. However, I have two great fears: the impatience of one and the other; the survival of a false notion of authority.
 * The impatience to want to have everything as before, as when we were in the SSPX or when we attended. This impatience will lead us to make many errors by precipitation and pride. But impatience also to want an end to the crisis; it is the danger of dreaming of a possible agreement with the current Roman authorities. We must not believe that this danger is not waiting for us.

* The survival of a false notion of authority. The root cause of the crisis in the Church is the crisis of authority: revolution is imposed by authority. If we do not understand this, we run the risk of repeating the errors of the Conciliar and Menzingen, who both abuse their authority. In the Catholic Resistance, authority should not be suppressed or distorted as the conciliar and Menzingen do.

If the Catholic Resistance manages to avoid these two pitfalls, I believe that the prospects are good.
Q : What are the prospects for your apostolate in Gabon, and for the Resistance in Africa?
Fr. Ndong : I think the prospects are good in Gabon and Africa. We are only held back by the number of priests and by the insufficiency of material means.

To my knowledge, we are only two priests of the Resistance [ the second priest is the father Jean Bosco Ohadugba in Nigeria, Note de Reconquista ] for all Africa: it is largely insufficient. In Gabon, I am alone but there is work for many.
Finally, the material means we have are derisory. For example, I do not have a 4WD vehicle to move on the roads and streets of Libreville and the rest of the country. Last example, the quest for Sunday is on average 5000 CFA or about 8 euros for 30 to 40 faithful. You should know that a used 4WD vehicle costs 8500000 F CFA or about 13000 euros. We are therefore very handicapped by the weakness of our means.
 Q: The French [and European NdR ], drowning in Western materialism, like to hear mission descriptions. Could you describe a little bit about your apostolate?

Fr. Ndong : My apostolate is very simple: Sunday Mass always at 11am; catechism on Saturday (three groups totaling 11 children); in the week, I can receive faithful for spiritual talks. It is a very classic apostolate.
However, what is special concerns all cases of witchcraft: bad dreams, husbands or nightwomen, abnormal noises in the house, mysterious diseases resistant to all medical treatments, presence of fetishes of all kinds, bad spells, etc. Witchcraft acts daily and everywhere: home, field, work, school, etc. The fight against witchcraft could therefore occupy a full-time priest. The people who come to me for these cases of witchcraft are not faithful but they are presented to me in general by the faithful.

Here is an example of one of my interventions against witchcraft. The facts happened about 3 or 4 years ago. A devotee introduces me to a lady who complains of witchcraft problems. Her late husband was a healer. He possessed many amulets with which he healed those who came to him. This lady, a catholic of religion, nevertheless aided her husband in his practices. At the death of her husband, she found heiress of all her amulets but she did not want to use it. The more days passed, the more it was exposed to strange phenomena: bad dreams, strange noises, restless sleep. The amulets actually manifested to them asking her to use them as her husband did. I explained to him that the solution was to burn all those amulets and bless his house for peace to come back. This lady lived in a neighborhood of Libreville but access was not easy. I had to park my car about 500 meters from his house and walk the rest of the way because the road that led to it was simply impractical for a low car like mine. As expected, I set all the amulets on fire and all those things burned for a good half hour. Then I blessed his house and since then peace has come back. I have another similar case in a small town (Ntoum) 40 km from Libreville and I should intervene next month (February). I had to park my car about 500 meters from his house and walk the rest of the way because the road that led to it was simply impractical for a low car like mine. As expected, I set all the amulets on fire and all those things burned for a good half hour. Then I blessed his house and since then peace has come back. I have another similar case in a small town (Ntoum) 40 km from Libreville and I should intervene next month (February). I had to park my car about 500 meters from his house and walk the rest of the way because the road that led to it was simply impractical for a low car like mine. As expected, I set all the amulets on fire and all those things burned for a good half hour. Then I blessed his house and since then peace has come back. I have another similar case in a small town (Ntoum) 40 km from Libreville and I should intervene next month (February).
The materialism prevailing in the West does not believe in these things but it is enough to be in contact with the realities of Gabon to realize that these things are the daily life of the Gabonese.

Q : Before concluding, what message and advice would you give to Resistance faithful scattered around the world, sometimes far from the mass centers, who are quite isolated?

ANO: My message to all the faithful of the Resistance is that of the Gospels: "He who perseveres until the end, he will be saved. We must persevere without ever being discouraged and then the reward and the deserved rest will come.
My advice is to make use of all these means that allow us to persevere: daily prayer, the confession of faith, the practice of the commandments and the attendance of the sacraments to the extent possible . To those who are far from mass centers, I advise to hold prayer meetings every Sunday as in missions when the priest can not be present. To those who are isolated, I strongly advise to keep in touch with the Resistance through the internet.
Daily prayer is always possible that we are alone, isolated or in a group. Without prayer, perseverance is a chimera. The confession of faith is also possible that we are alone, isolated or in a group. Faith must be confessed whenever it is required by circuмstances. Without this necessary confession of faith, perseverance is impossible. The practice of commandments can be difficult but it is always possible for each and every one of us. This practice makes us grow in holiness, holiness which assures us perseverance in the good fight. Finally the attendance of the sacraments as far as possible. The desire to receive the sacraments is very sanctifying even if we can not receive them immediately.
Finally, do not neglect the internet which allows us to be informed of what is happening in the Resistance around the world.
Q : The last word?

Fr. Ndong : I want to thank you for your questions and for your apostolate through the internet. Let's be humble, do not be afraid to be blamed, do not be afraid to have to start from scratch. Let's not forget that the Church began with a handful of people and in a very hostile world: the pagan Roman empire and persecutor.
A: Monsieur l'Abbé, thank you once again for giving us this interview, which we hope will make your Gabonese apostolate better known.
https://cristiadatradicinalista.blogspot.com/…/entretien-av…


cristiadatradicinalista.blogspot.com
Entretien avec M. l'abbé Ndong Ondo (janvier 2016)
Tout ce qui est catholique est nôtre. Site de la Fidélité catholique


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