https://sspx.org/en/news-events/news/interview-superior-general-61063


FYI

RELATIONS WITH ROME

The Vatican itself had preferred, for the time being, not to resume the doctrinal discussions.

10. DICI: Section IV of the Statutes states: “As soon as the Society has houses in several dioceses, it will take the necessary steps to become of Pontifical Right.” This leads us to the following question: how can this desire of our venerated founder be fulfilled in the present crisis of the Church?

The SSPX Statutes were approved in 1970 at the diocesan level. It was only normal that our founder also had in mind an approval at a higher level, since the Society was destined to spread throughout the world.

But, as everyone knows, in spite of all Archbishop Lefebvre’s efforts in this direction, in 1975, instead of receiving an approbation of Pontifical Right, he endured purely and simply the suppression of the SSPX. Since that date, the Superiors of the Society, beginning with Archbishop Lefebvre himself, have considered various solutions, but all of them have systematically come up against quite simply unacceptable doctrinal demands, on the part of the Holy See. Certainly, accepting them would have permitted its canonical recognition, but at the same time they would have destroyed its moral value. To take the most recent example, in 2017, when the Congregation for the Doctrine of the Faith wanted to oblige the SSPX to accept the teachings of the Second Vatican Council and to recognise the legitimacy of the New Mass, if the SSPX had accepted those conditions, it would have simply denied everything it stands for and everything it values and holds to, from the depths of its heart.

It appears to me therefore, as was always the attitude of our founder, it is appropriate to follow the signs of Divine Providence and not to precede them.

11. DICI: Will contacts with the Vatican therefore continue to stagnate?

That does not depend on the SSPX, or on its Superior General. The Vatican itself had preferred, for the time being, not to resume the doctrinal discussions, which the SSPX proposed in order to explain more clearly our position and to show our attachment to the Catholic faith and to the See of Peter.

Furthermore, what is astonishing is that the Vatican, at the same time, is asking us first of all to regularise our canonical situation. This creates an inextricable and intrinsically contradictory situation. The possibility of a canonical recognition of the SSPX is constantly subjected to demands of a doctrinal nature, which again and again remain absolutely unacceptable to us.
I would like to add that, regardless of one’s personal views on the subject, it is important to be careful not to become obsessively preoccupied with these very sensitive issues, as has sometimes happened. We must remember that, just as Divine Providence has guided and assisted us since our foundation, so too, when Providence decides it is the right time, it will not fail to give us sufficient and proportionate signs that will enable us to take the decisions that the circuмstances require. These signs will be such that their obviousness will be easily perceptible to the Society, and the will of Divine Providence will thus appear clearly.

THE SITUATION OF THE CHURCH

Any hermeneutic effort to interpret ‘error’ as ‘misunderstood truth’ can only fail irretrievably.

12. DICI: Throughout this year, 2020, the crisis linked to Covid-19 has also affected the Church and restricted its activities. How do you view this?

It is interesting to note that with the Covid-19 crisis, the Church’s hierarchy has missed a golden opportunity to encourage souls towards a true conversion and penance, which is always much easier when men rediscover, if you like, their mortal nature. Moreover, it would have been an opportunity to remind mankind, panic-stricken and desperate, that Our Blessed Lord is “the Resurrection and the Life”.

Instead, the hierarchy preferred to interpret the epidemic in an ecological way, in perfect coherence with the principles dear to Pope Francis. In practice, Covid-19 would be nothing other that a sign of the rebellion of the earth against a humanity that had abused it through the excessive exploitation of its resources, water pollution, destruction of its forests, etc... This is appalling and incompatible with an analysis using a minimum of faith and awareness of what is sin, which is measured in relation to the offended majesty of God, and not in relation to the pollution of the earth!

In his message for the World Day of Prayer for the Care of Creation (Jubilee for the Earth), on September 1st, 2020, the Pope himself teaches us to what moral conclusion the pandemic should lead us: “In some ways, the current pandemic has led us to rediscover simpler and sustainable lifestyles. [...] Already we can see how the earth can recover if we allow it to rest: the air becomes cleaner, the waters clearer, and animals have returned to many places from where they had previously disappeared. The pandemic has brought us to a crossroads. We must use this decisive moment to end our superfluous and destructive goals and activities, and to cultivate values, connections and activities that are life-giving...” In short, the Covid-19 crisis is once again pushing us towards an “ecological conversion”, the cornerstone of the Laudato si’ encyclical. As if holiness could be summed up in the respect for the planet.

13. DICI: Over the last two years, there has been the synod on the Amazon, the Abu Dhabi Declaration, to which you reacted with a press release on February 24th, 2019, etc. How do you see the current situation in light of those events?

The recent teachings of Pope Francis unfortunately seem to confirm definitively the wrong direction taken at the beginning of his pontificate. In fact, on October 3rd, 2020, the Holy Father signed the encyclical Fratelli tutti, which is considered to be the beacon for the second part of his pontificate, whereas Laudato si’ was the reference point for the first part of his pontificate. This encyclical is a further development of the Abu Dhabi Declaration, from which it draws its inspiration. That declaration, we should remember, claimed to recognise the diversity of religions, as an expression of God’s will, all being called to build peace. Here we have the catastrophic outcome of ecuмenism, interreligious dialogue, and religious freedom, and above all, the negation of the universal royalty of Jesus Christ and his intangible rights.

It is a long docuмent that deals with many different subjects, but with a fairly clear basic unity. This long papal encyclical develops, in a well-ordered and coherent way, around a fundamental idea, namely the illusion that there could be a true universal society even without reference, direct or indirect, to Jesus Christ and His Church. In other words, around a purely natural “charity”, a kind of vaguely Christian philanthropy, in the light of which the Gospels are reread. In fact, as we read this encyclical, we have the impression that it is philanthropy that gives us the key to interpreting the Gospels, and not the Gospel that provides us with the light to enlighten people. This universal brotherhood is unfortunately an idea of liberal, naturalist and Masonic origin, and it is on this apostate utopia that contemporary society has been built.

14. DICI: Bishops such as Mgr Schneider and Mgr Viganò have highlighted the causal relationship between the Second Vatican Council and the current crisis. How do you consider their views? Should the Council be “corrected” (as suggests Bishop Schneider) or “forgotten” (as suggests Bishop Viganò)?

It goes without saying that we are delighted with these reactions, because bishops from outside the SSPX, and having no direct link with it, finally arrive, albeit by other means and via different paths, at conclusions similar to those of the SSPX, and above all, conclusions capable of making many confused souls think and be enlightened by them. This is very encouraging.
Regrettably, I think that we cannot simply “forget” the Council ‘sic et simpliciter’, because it is a major event in history, just like the fall of the Roman Empire or the First World War. Rather, it will be necessary to examine it seriously and certainly to correct everything it contains that is incompatible with the faith and the Church’s traditions.

The Church itself will resolve the delicate question of the authority of this atypical and bizarre council, and will decide on the best way to correct it. However, we can and we must be very clear: any error, as such – and the Second Vatican Council contains several – can in no way be considered as the voice of the Church and be attributed to it. Moreover, the events of recent years, beginning with the pontificate of Pope Benedict XVI, have shown, to men of good will, that any hermeneutic effort to interpret “error” as “misunderstood truth” can only fail irretrievably. It is a dead-end road on which it is futile to embark.

15. DICI: Is Archbishop Lefebvre’s judgement on the Council and the post-conciliar reforms, in his book “I accuse the Council” (1976), and his letter to Cardinal Ottaviani (1966) still current?

His judgement corresponds to the current position of the SSPX. It has always been and it will always be this same position. It cannot and it will not change. We can see that as more and more current events unfold, the more they confirm this judgement and bring to light the exceptional supernatural insight of our founder.

16. DICI: Bishop Schneider, in his book Christus vincit (in Chapter 10 in the English edition), concerning the SSPX’s arguments, acknowledges that his position has changed in a positive way. How do you analyse this change, and do you think it is possible in other prelates?

Bishop Schneider has always shown a great deal of good will, the result of a spirit that is both humble and intellectually honest. What is most striking about this prelate is his gentleness, combined with his courage to speak publicly in favour of Tradition. I think that it is all these qualities, unfortunately very rare, that allowed him to make the journey that led him to the conclusions that we know.

As for other prelates, I am convinced that they too could undertake the same journey, but only insofar as they have the same moral freedom and the same love of truth. This is certainly a good prayer intention for us all.

17. DICI: The Tridentine Mass is now also celebrated outside of the SSPX, by other religious communities, something which did not exist when the SSPX was founded. Likewise, there are priests who are currently discovering this rite of Mass. How do you assess these developments?

We have seen, especially in recent years, a certain number of priests, in discovering the Traditional Mass, have begun a journey that has gradually led them to discover the greatness of their priesthood and, more generally, the treasures of Catholic Tradition. This is a very interesting development, for, in truth, the Holy Sacrifice of the Mass brings everything else with it. I remember very well the testimony I received one day from a priest who had decided, despite encountering severe opposition, to celebrate only the Tridentine Mass. He pointed out to me – and even insisted on the point – how, in celebrating the Tridentine Mass, he had been led to reconsider his entire priesthood, and consequently everything else he was called to do as a priest: preaching, counselling of souls, catechism, etc. This is very beautiful and we can only rejoice in such a revival of his vocation, born in very the soul of this priest.

Having said that, it is imperative to maintain the Tridentine Mass for the profound reason that it is the expression of our faith, particularly in the Divinity of Our Blessed Lord, in His Redemptive Sacrifice and consequently in His Universal Kingship. It is a question of living the Mass, by entering completely into all these mysteries, and particularly into the mystery of charity that it contains. This is incompatible with a lukewarm, man-centred, sentimental, ecuмenical faith. As it is also incompatible with a purely aesthetic appreciation of the riches of the Tridentine Rite, as is sometimes unfortunately found among those who would be tempted to dissociate the use of the Tridentine Rite from the need to live it daily, to penetrate its importance and above all, to allow themselves to be assimilated by Our Blessed Lord and by His Charity.

In the end, it can be said that a Mass has become sterile if it does not lead us to live in Christ: per Ipsum, et cuм Ipso, et in Ipso. It is of little use if it does not produce in us the desire to imitate Our Blessed Lord, by the offering of ourselves to Him. It is a question of generosity, which proves impossible in a context imbued with the spirit of the world, or at least inclined to compromise with it. The fertility of the Mass is all the greater in that an ardent spirit of sacrifice disposes souls to give themselves generously to Our Lord Jesus Christ.

18. DICI: Recently, the media has given considerable coverage to the scandal linked to Cardinal Becciu. What are your thoughts on this?

Obviously, it is not for the SSPX to pronounce on or to investigate the responsibilities of anyone concerned in this matter. Having said that, as children of the Catholic Church, we can only deplore this scandal which, alas, affects and humiliates the Church. Inevitably it saddens us, because it obscures the holiness of the Church. Nevertheless, we must remember that, unfortunately, scandals of this kind will always exist in the Church, and that God, in His Wisdom, mysteriously allows them for the sanctification of the just. It would therefore be inappropriate to be overly scandalised, in a Pharisaic way, like certain Protestants.

To go even further, I think it is important to take note of the attention that the secular media pay to the Catholic Church on such a subject. This attention exceeds that which they give to other events in the life of the Church, or that which the emperors of the Middle Ages devoted to the popes of their time. When you read between the lines of many of the newspaper articles devoted to this question, you can recognise a certain complacency and an unhealthy satisfaction. It seems that the secular press could not afford to miss such a wonderful opportunity to spit in the face of the Bride of Christ, to whom it has sworn indifference. This should make us think, and above all, it should wake up all those who live in the illusion that the Church today can live in peace with a world that has become in practice secular and theoretically respectful of all religions. It is not true. Behind the liberal rhetoric, there is always the desire to see the Catholic Church, not purified, but decredibilized and annihilated. There is no possible entente with this world.

THE PLACE OF THE SSPX IN THIS CURRENT SITUATION

A Mass that we truly live, which allows us to penetrate the mystery of the Cross, is necessarily apostolic.

19. DICI: What can the SSPX do, within its means, to remedy this current crisis?

First of all, on the doctrinal level, the SSPX is well aware that it cannot modify its positions. Whether you like it or not, our positions are a point of reference for all those in the Church who seek Tradition. It is therefore in a spirit of service to others, and to the Church itself, that we must keep the light out from under the bushel, without wavering.
On a practical level, the members of the SSPX must show that their attachment to the Holy Sacrifice of the Mass is an attachment to a mystery of charity, which must reverberate throughout the whole Church. This means that a Mass that we truly live, which allows us to penetrate the mystery of the Cross, is necessarily apostolic and will always urge us to seek the good of our neighbour, even the most distant, without distinction. It is a fundamental attitude and a moral disposition of benevolence that must permeate all our actions.

20. DICI: The purpose of the Society is the Catholic priesthood and all that is related to it. That is why you are chiefly concerned with vocations, the sanctification of priests and the fidelity to the Mass of all times. What are your current concerns on this subject?

Our concerns are exactly those that you have listed. I am personally convinced that, to the extent that we succeed in maintaining these three objectives, with all our heart, then the graces and the light we need for our future and for the decisions we will have to make, will be given to us at the right time.

By maintaining the priesthood, we preserve what the SSPX and the Church hold most dear. Quite simply, each vocation has an infinite value. A vocation is undeniably the most precious grace that Our Blessed Lord can give to a soul and to His Church.

Therefore, a seminary is the holiest place that can be imagined or found on this earth. In seminaries, the Holy Ghost continues His work, as He did in the Upper Room, in transforming the souls of the candidates to the priesthood into true apostles. This is why we must continue to commit all our strength and to invest our moral and human resources into seminaries. Everything that we base upon the Priesthood of Our Lord Jesus Christ and everything we do to perpetuate His Priesthood, remains for eternity.

21. DICI: What encouragement do you give to the priests and the faithful attached to Tradition?


I would like to point out to them all, that Divine Providence has always guided the SSPX and has always protected it in the midst of a thousand difficulties. Divine Providence is always faithful to its promises; it is always vigilant and generous. Therefore, it cannot abandon us in the future, because it would cease to be what it is – which is simply impossible, because God cannot change. He always remains the same.

Putting it simply: after fifty years of existence of the SSPX, our confidence is even more deeply rooted in the countless signs of this Divine Benevolence, shown throughout all these years.

But I prefer to leave the final word to Our Blessed Lord Himself: “Fear not, little flock, for it has pleased your Father to give you a kingdom”. (Luke 12:32)

Menzingen, October 11th, 2020,
Feast of the Maternity of the Mother of God

Don Davide Pagliarani, Superior General

whether you like or don’t like everything that was said here i don’t see how you could say the positions laid out here are the same as that found in fssp