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MONSTER FELLAY AND MADAME ROSSINIERE: AN ATTEMPT OF AGREEMENT BETWEEN THE FSSPX AND THE PSEUDO MISTICISMO.-
INTRODUCTION
Here is a little-known story that bears witness to the grave lack of judgment and imprudence of the Superior General of the SSPX. This event, which occurred in 1995, is fully proven to have been recorded in number 60 of Cor Unum , the official internal bulletin of the FSSPX.
At that time there was in Switzerland a "privileged soul" that claimed to have ties with Heaven. She recorded her "spiritual writings" for long years, between 1947 and 1969. She wrote hundreds and hundreds of pages after having founded, supposedly inspired by the Holy Spirit, "The Homes of Christ-Priest." It was Father Lovey (son of Mr. Lovey, who convinced Monsignor Lefebvre to ordain bishop Monsignor Fellay) who introduced her to Monsignor Fellay after having discovered this "Messenger from Heaven" in 1995. And Monsignor Fellay was dazzled, as he be seen in his statements of number 60 of Cor Unum. Without further research and based solely on his intuition, the Superior General approved this "beautiful work" in these terms:
"The work presented here, although it is within the range of private revelation, fits perfectly with our statutes, as well as with the current struggle. (...) There is something unattractive on the surface, but for a short time we give ourselves to scrape a little, a treasure of grace springs up, we are witnesses. Covered in several of its parts with the seal of the Church, this work seems to be invested with sufficient authenticity so that we do not doubt, as Superior General, to accept with gratitude the gift that is offered to us and to give you here a tasting of this treasure " (Supplement to Cor Unum n ° 60 ). But he did not stay in the praises, but went even further: in the Letter to friends and benefactors n ° 51 Monsignor Fellay invites families to be part of "The homes of Christ-Priest": In order to associate more to the families in the work of sanctification of the priests, we have launched a work that is very close to our heart: The Homes of Christ the Priest; families who wish to do so are consecrated to Our Lord-Priest. (...) You can contact the District Superiors for more information about this magnificent work. However, this incredible trickery was discovered by two priests, Fathers Ortiz and Joly who, without warning the "prophetess," visited her and found her in stupor in a very disconcerting position for a privileged holy soul of dealings with Heaven: she was, in effect, "piously" installed in "jeans" pants, cigar in her mouth, before her TV on (the story does not tell us what program she was watching).
The scandal was revealed and Monsignor Fellay was ridiculed. He tried to throw the matter to the ground by dismissing Father Lovey, who was quickly reinstated. It is noteworthy that Monsignor Fellay responded to the objections of the other three bishops against the practical agreement, writing to them that they lacked supernaturality.
The simple fact that the Superior General has guaranteed these aberrations shows us in which hands the Fraternity is.
The question is: did the Fraternity overthrow that fatal influence? Still in 2007, Father Wuilloud, Superior of the district of Switzerland, lamented the death of such a "beautiful soul" in La Porte Latine : A funeral made me shorten the planned trip to French soil: In Lausanne, Germaine Cornaz (real name of Madame Rossinière) no longer exists. This is a beautiful soul that God has called to Him! What marked her especially, was her constant thirst for God ... (...) She leaves many writings, some of them have been published as "The Sign of the Cross" (...) and "The Homes of Christ-Priest". We must add the daily written notebooks, which contain beautiful considerations about the spiritual life, the mysteries of Christ, of the Trinity, the fruit of more than fifty years of experience in the path of knowledge and charity.
According to credible sources, the priests who wished to put into practice the spirituality of the prophetess, now occupy positions of command ...
LETTER FROM FATHER DENIS PLAYS HIS COFRADES WITH THE MISTAKES OF "PROFETISA":
STATUS OF THE QUESTION:
No. 60 of the Cor Unum, as well as its supplement, presents in fact the promotion of the inspired writings of a " privileged soul of heaven" (Editorial, page 9): Madame Germaine Rossinière (pseudonym) who is a faithful one of our centers of masses.
We will try here to present some reflections on the chapter "Christ-Priest and the Fraternity" that in the supplement of Cor Unum (pages 49 to 54) exposes at length the inspirations of Madame Rossinière concerning its mission and its consequences for the Fraternity. The supposed "messages" that are in the chapter in question, and which is difficult to qualify (prophecies, illuminations, personal opinions ...), go back to a recent time since they date from April of 1997 to May of 1998.
The analysis of this chapter makes it possible to show that:
1) Madame Rossinière intends to have a mission for the Fraternity of Saint Pius X.
2) Madame Rossinière claims that the Fraternity has a duty to recognize and integrate its mission.
3) Madame Rossinière promises to bring to the Fraternity a particular charism through her mission.
I.- MADAME ROSSINIÈRE PRETENDS TO HAVE A MISSION FOR THE FSSPX
"I have been called to have in my hands a grace that belongs to Christ ... a priestly grace received in deposit to transmit it! (Message of August 21, 1998, in Cor Unum Supl., Page 50) "grace to be deposited in the Fraternity" (Message of January 18, 1998: in Cor Unum Suppl. Page 52)
Indeed, according to Madame Rossinière, her inspirations must:
1) Contribute to the Fraternity the precise knowledge of the historical objective of its foundation " (Message of April 17, 1998, Cor Unum suppl., Page 54)
That being the case, Monsignor Lefebvre would have left only a confused knowledge of the purpose for which he founded the Fraternity. The Fraternity would then need a private revelation to clear this inaccuracy.
2) "To provide the Fraternity with the means to achieve its objective" (Message of April 17, 1998: Cor unum suppl., Page 55)
The Fraternity, before Madame Rossinière, would not then have been in possession of all the means to achieve the objective for which Monsignor Lefebvre founded it. His foundation work would then be incomplete since he needs a contribution.
3) "Mark the moment of realization of this objective" by which the Fraternity has been founded (Message of April 17, 1998: Cor unum suppl. Pp. 54 and 55)
For almost thirty years the Fraternity has existed and its objective has not been achieved. It is the transmission by Madame Rossinière of her mystical inspirations that will mark the beginning of the realization of the mission of the Fraternity. This contribution will be like a Pentecost in the work of Monsignor Lefebvre: "as in a field of wheat in spring, the Church will see the sprouting of a new LIFE in the world ... the moment is near when everything will begin to bear fruit" (Message of April 16 1998: Cor unum suppl., page 54)
II. MADAME ROSSINIÈRE PRETENDS THAT THE FRATERNITY HAS A DUTY TO RECOGNIZE AND INTEGRATE ITS MISSION.
2.1 What Madame Rossinière is depositary "contains a call from Christ-Priest to the priests of the Fraternity ... called to be known to the whole Fraternity" (Message of February 27, 1998: Cor unum suppl., Page 52)
Let us underline on principle that Madame Rossinière here tries to become a messenger of the Most High. Then, it is not only to this or that person that this private revelation wants to address, but to the entire Fraternity as a moral person.
2.2 "The life of the Fraternity depends on its obedience to this call ... The life of the Fraternity ... will continue for a long time in the Church ... if it is faithful to the call that Christ-Priest directs ... for this vocation (1) that I have received only to transmit it today " (Message of December 19, 1997. Suppl., page 51)
Obedience to the inspirations of this mystic will be a matter of life or death for the Fraternity.
2.3 " Only this will preserve (the Fraternity) the dangers of division and impoverishment" (Message of December 19, 197. Suppl., Page 51) (2)
The inspirations of Madame Rossinière would then be an absolutely necessary means to keep the Fraternity intact.
2.4 Within the fraternity, one should not "manifest its indifference or its opposition (to the inspirations of Madame Rossinière), in order to safeguard the unity of the Fraternity" (Message of May 1, 1998, Suppl. )
Thus, the unity of the Fraternity depends on the position of each one regarding the inspirations of Madame Rossinière. It is clear then: who has objections puts in danger all the work of Monsignor Lefebvre.
2.5 "the moment of this realization (of the objective for which the Fraternity has been founded) is marked by the entrance of this vocation (this word must be understood in the sense of Madame Rossinière) in the Fraternity, thanks to the official reception of the Superior General " (Message of April 17, 1998, suppl., Page 54)
Which means that as a precondition for the realization of the end of the Fraternity, Madame Rossinière asks for an official act from her Superior General recognizing the supernatural nature of this private revelation and promising to propagate it in her bosom. It is a condition sine que non.
III. MADAME ROSSINIÈRE PROMISES TO CONTRIBUTE TO THE FRATERNITY A PARTICULAR CHARISM THROUGH ITS MISSION.-
3.2 According to Madame Rossinière, by the official introduction of her message in the Fraternity, a particular category of priests will appear within it. And he calls them under the generic term "Priests-Friends".
3.2 These priests receive "the promise of total union with Christ-Priest" (February 27, 1998: supl, page 53), "of mystical betrothal" (May 9, 1997: suppl., Page 50). This total union is obtained by immersion in the works (3) of Madame Rossinière, "in order for the promise to be fully realized, no more is required than to take hold of the works and ... necessarily of the Notebooks" of Madame Rossinière! (Message of February 27, 1998: suppl., Page 53). Note well that the "notebooks" in question consist of 22 manuscript fascicles of approximately 250 pages each, which incorporate all the mystical considerations of this privileged soul! And Madame Rossinière continues to produce ...
NB 1 Here the note of charismatism is explicit: the means to obtain total union with Christ are no longer the ordinary means of the Church, but the "impregnation" (page 53) of the inspirations of the order of private revelation to the which is linked this grace. cf "This spiritual ascension is promised and facilitated by the grace of the vocation (in the sense given to it by Madame Rossinière) transmitted by the works" (Message of February 27, 1998: Cor unum suppl., page 52) "the transmission is embodied in the works, support of the union grace that they contain " (Message of April 17, 1998: Cor unum suppl., page 54). "Grace is offered, it is transmissible through the Works ... we must spread these actions, creating the means. fertility is promised to him " (Message of May 9, 1997: Cor Unum Suppl., page 50).
NB2 It should also be noted that Madame Rossinière asks for an act of faith in this promise: "You have to BELIEVE (in capital letters in the text) in this set of graces. Without a complete conviction, without faith in Him, Christ-Priest will not act ... " (4). Here the charismatic note is also evident.
3.3 This group of "Priests-Friends" will thus form "the instrument that will save the Church from those who are currently fighting it". "The instrument wanted by the Savior to regenerate the life of the Church" (idem pages 52-53). One may wonder what the members of the Fraternity will do.
3.4 This union of "Priests-Friends" will make priests from outside the Fraternity adhere to the Tradition, which will be a grace exclusively fruit of the existence of this group of "Priests-Friends" within the Fraternity: "The priests will come from outside the Fraternity ... priests unable to decide to change without this grace hidden in the hearts of the" Friends " (Message of April 16, 1998, supl page 54). It is not for the apostolate of the Fraternity as such, that these priests will be attracted, but the existence of this group of priests dedicated to the works of Madame Rossinière within the Fraternity.
NB It should also be noted that the statement of Madame Rossinière is intended as prophetic, in the sense of announcing the future, it is not a simple personal opinion.
3.- 5 When affirming Madame Rossinière that this group will not be constituted in society or by a distinction with the other members, it recognizes nevertheless that "there will be an external link towards some people responsible for the diffusion of the works ..." (Message of the 27th February 1998. supl., page 53).
Questions: What is the nature of this bond? What does the word exterior mean?
3.6 The presence of these "Priests-Friends" is desired in all the priorates of the whole world and also in the seminaries. (Suppl, page 54)
3.7 As for the other priests of the Fraternity who do not participate in this movement because they did not respond to the demands of Madame Rossinière, they must, nevertheless, "join this group in the same prayer and in the same orientation". (Message of April 16, 1998. Suppl. Page 54) In no case should they "express their indifference" (Message of May 1, 1998. Suppl. Page 55)
CONCLUSION:
Regarding the first point: Madame Rossinière intends to have a mission for the Fraternity.
As can be seen, the pretensions of Madame Rossinière consist in becoming co-inspiring and even co-founder of the Fraternity. In effect, to provide a precision about the end of a religious society or to introduce it to that end, that is explicitly the role of the founder. There is an attack on the grace of the founder of Monsignor Lefebvre.
Regarding the second point: Madame Rossinière claims that the Fraternity has the duty to recognize and integrate its mission.
To give Madame Rossinière's inspirations an official recognition in the Fraternity would be to introduce a denaturalization of the work of Monsignor Lefebvre, making his survival and expansion depend on a private revelation. One of the specificities of the Fraternity is in fact to nourish itself solely on everything that the Church has transmitted through time. Her spirituality is the priestly spirituality of the Church, transmitted by Her, not transmitted by a privileged soul, even though she intends to come to confirm what the Church has always taught (what remains to be proved). This would denaturalize the Fraternity, since it would be drawing from another source not clearly recognized, officially and without any doubt by the Church.
Regarding the third point: Madame Rossinière promises to contribute to the Fraternity a particular charism through its mission.
The formation of such a group of priests with the ideas acquired from Madame Rossinière, lays the foundation of a charismatic priestly movement in the Fraternity, because on the one hand the priests of this group would seek their sanctification in a particular grace linked to the immersion in the writings of Madame Rossinière, and on the other hand because this group, imbued with the ideas of this "privileged soul of Heaven", would believe they possessed an "irresistible" charism (5) and absolutely necessary for the realization of the mission of the Fraternity. CF. "The Fraternity has been designated to be the instrument of the restoration of Tradition" (Message of May 1, 1998: Cor unum suppl., Page 55) "this role of instrument is that of the Fraternity as a community, namely , first by the group of Friends " (Message of April 16, 1998: Cor Unum suppl., page 53) It is in fact a true charismatic infiltration of the Fraternity of what is being discussed here.
This place and this privileged role granted to the group of Friends contains in germ the division of the Fraternity.
As a conclusion of all the chapters:
It is not possible, as a member of the Fraternity, to collaborate in any way to merge the work of Monsignor Lefebvre with the works of Madame Rossinière. Fusion that is the desire of this lady who affirms "two graces have been agreed by Christ-Priest: the foundation of the Fraternity and the vocation (in the sense of Madame Rossinière) destined to merge at the foreseen moment" (Message of the 27th February 1998: Cor Unum Suppl., page 53). It should be noted that in the Cor Unum Supplement, the word "merge" has been highlighted!
The reading of the chapter "Christ-Priest and the Fraternity" , as presented in the Supplement Cor Unum n ° 60, is sufficient to reject the mission of Madame Germaine Rossinière as capable of contributing to the Fraternity an element of profound destabilization.
Ecône, July 13, 1998.
Denis PUGA.
1. The word vocation in the texts of Madame Rossinière has a very specific meaning. It is both a charisma and a mission received from Christ. It is a kind of knowledge and a mystical experience of the sanctity of the priesthood lived by Madame Rossinière in union with her former spiritual director, Father Schmukli (see Suppl., Page 43) and which is intended to be transmitted and received by other priests. .
2. This last statement "only this will preserve it" (Message of September 19, 1997, §2, suppl., Page 51) is located in a typically ambiguous text where a proposition seems to reassure the reader that he would be frightened by the character absolute of the claim in question.
Indeed, in apposition to "the life of the Fraternity depends on his obedience to this call of Christ the Priest" , this "depends on the fulfillment of why it was founded by Monsignor Lefebvre" . Then "only this will preserve it" can refer either to obedience to the call, to the fulfillment of the founder's objective, or both. But the phrase that follows removes all ambiguity, it is because of the fidelity to the call transmitted by Madame Rossinière that ensures the survival of the Fraternity "if the Fraternity is faithful to the call that Christ-Priest directs for the vocation that I have received ..."
3. What Madame Rossinière calls the Works, consists essentially in her writings and an association consecrated to Christ-Priest (Cf. Suppl., Page 50)
4. In the text, the act of faith falls on "the action of Christ the Priest." It is not about the action of Christ in general, but about the action of Christ-Priest, that is, -according to the ideas of Madame Rossinière- the foundation of the Fraternity and the vocation, these two things constitute a "set of graces" which you have to believe ...
Topic: MADAME ROSSINIERRE/CORNAZ (Read 1642 times)