INTRODUCTION
Here is a little known story that testifies to the grave lack of judgment and imprudence of the Superior General of the FSSPX. This event, which took place in 1995 [or 1998?], is fully attested to by the fact that it was reported in issue number 60 of Cor Unum, the official internal bulletin of the FSSPX.

At that time, there was a "privileged soul" in Switzerland who claimed to have links with Heaven. She consigned her "spiritual writings" for many 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 the Priest". It was Father Lovey (son of Mr. Lovey, who convinced Monsignor Lefebvre to ordain Monsignor Fellay a bishop) who introduced her to Monsignor Fellay after having discovered this "messenger of Heaven" in 1995. Fellay was dazzled, as can be seen in his statements in issue 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 present struggle. (...) There is something unattractive on the surface, but however little time we give ourselves to scrape a little, a treasure of grace springs forth, we are witnesses. Coated in several of its parts with the seal of the Church, this work seems to us to be invested with sufficient authenticity for us not to hesitate, as Superior General, to accept with gratitude the gift that is offered to us and to give you here a taste of this treasure". (Cor Unum Supplement No. 60).

But he did not stop at praise, but went even further: in Letter to Friends and Benefactors No. 51, Bishop Fellay invites families to become part of "The Homes of Christ the Priest": In order to associate families more closely with the work of sanctifying priests, we have launched a work that is very close to our heart: The Homes of Christ the Priest; families who so desire consecrate themselves to Our Lord the Priest. (...) You can contact your District Superiors for further information on this magnificent work.

However, this unbelievable superchery was discovered by two priests, Fathers Ortiz and Joly who, without warning the "prophetess", visited her and found her with astonishment in a very disconcerting position for a holy soul privileged to deal with Heaven: she was, in fact, "piously" installed in jeans, cigarette in her mouth, before her lighted television set (history does not tell us which program she was watching).

The scandal was revealed and Monsignor Fellay was ridiculed. He tried to bring the matter to an end by dismissing Father Lovey, who was quickly reinstated. It is noteworthy that Bishop Fellay responded to the objections of the other three bishops against the practical arrangement by writing to them that they lacked supernaturalness.

The mere fact that the Superior General warranted these aberrations shows us in whose hands the Fraternity is in.

The question is: did the Fraternity rid itself of this fatal influence? Still in 2007, Father Wuilloud, Superior of the District of Switzerland, was lamenting the death of such a "beautiful soul" in La Porte Latine:

A funeral made me cut short my 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". It is necessary to add the notebooks written daily, which contain beautiful considerations on the spiritual life, the mysteries of Christ, of the Trinity, fruit of more than fifty years of experience in the way of knowledge and charity.

According to reliable sources, the priests who wished to put into practice the spirituality of the prophetess, today occupy positions of leadership...
Introduction based on texts of Stageirites and Tychique


STATE OF THE QUESTION:
No. 60 of Cor Unum, as well as its supplement, in fact presents the promotion of the inspired writings of a contemporary "privileged soul of heaven" (Editorial, p. 9): Madame Germaine Rossinière (pseudonym) who is a faithful of one of our Mass centers.

We will try here to present some reflections on the chapter "Christ the Priest and the Fraternity" which in the supplement to Cor Unum (pp. 49-54) expounds at length the inspirations of Madame Rossinière concerning her mission and its consequences for the Fraternity.  The alleged "messages" found in the chapter in question, which are difficult to qualify (prophecies, illuminations, personal opinions...), date from April 1997 to May 1998.

The analysis of this chapter makes it possible to highlight that:
1) Madame Rossinière claims to have a mission for the Saint Pius X Fraternity.
2) Madame Rossinière pretends that the Fraternity has a duty to recognize and integrate her mission.
3) Madame Rossinière promises to bring to the Fraternity a particular charism through her mission.

I.- MADAME ROSSINIÈRE CLAIMS TO HAVE A MISSION FOR THE FSSPX
"I have been called to hold 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 Suppl. p. 50) "a grace to be deposited in the Fraternity" (Message of January 18, 1998: in Cor Unum Suppl. p. 52).

In fact, according to Madame Rossinière, its inspirations should:
1) Bring to the Fraternity the precise knowledge of the historical objective of its foundation" (Message of April 17, 1998: in Cor Unum Suppl. p. 54).
This being so, Monsignor Lefebvre would have left only a confused knowledge of the objective for which he founded the Fraternity. The Fraternity would then need a private revelation to clear up this imprecision.
2) "To provide the Fraternity with the means to achieve its objective" (Message of April 17, 1998: Cor unum suppl. p. 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. Its work of foundation would then be incomplete since it needs a contribution.
3) "To mark the moment of the realization of this objective" for which the Fraternity was founded (Message of April 17, 1998: Cor unum suppl. pp. 54 and 55).
The Fraternity has been in existence for almost thirty years and its objective has not been realized. 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 springtime, the Church will see a new LIFE germinate in the world... the moment is near when everything will begin to bear fruit" (Message of April 16, 1998: Cor unum suppl. p. 54).

II. MADAME ROSSINIÈRE CLAIMS THAT THE FRATERNITY HAS A DUTY TO RECOGNIZE AND INTEGRATE ITS MISSION.
2.1 What Madame Rossinière is depositary of "contains a call of Christ the Priest to the priests of the Fraternity... a call that must be known to the whole Fraternity" (Message of February 27, 1998: Cor unum suppl. p. 52).
Let us emphasize as a matter of principle that here Madame Rossinière is trying to make herself a messenger of the Most High. Therefore, it is not only to this or that person that this private revelation is addressed, 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 be prolonged for a long time in the Church... if it is faithful to the call that Christ the Priest addresses to it... by this vocation(1) that I have received only to transmit it to you today" (Message of December 19, 1997. Suppl. p. 51).
Obedience to the inspirations of this mystique will be a matter of life or death for the Fraternity.
2.3 "Only this will preserve (the Fraternity) from the dangers of division and impoverishment" (Message of December 19, 1997, Suppl. p. 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 must not "manifest indifference or opposition (to the inspirations of Madame Rossinière), in order to safeguard the unity of the Fraternity" (Message of May 1, 1998, suppl. p. 55).
Thus, the unity of the Fraternity depends on the position of each one with respect to the inspirations of Madame Rossinière. It is clear then: whoever has objections jeopardizes the whole work of Monsignor Lefebvre.
2.5 "the moment of this realization (of the objective for which the Fraternity was founded) is marked by the entry of this vocation (this word must be understood in the sense of Madame Rossinière) into the Fraternity, thanks to the official acceptance of the Superior General" (Message of April 17, 1998, suppl. p. 54).
This means that as a precondition for the realization of the purpose of the Fraternity, Madame Rossinière asks for an official act of her Superior General recognizing the supernatural character of this private revelation and committing herself to propagate it within the Fraternity. This is a sine qua non condition.
III. MADAME ROSSINIÈRE PROMISES TO BRING TO THE FRATERNITY A PARTICULAR CHARISM THROUGH HER 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 the Fraternity. And she calls them under the generic term "Priest-Friends".
3.2 These priests receive "the promise of total union with Christ the Priest" (February 27, 1998: Suppl. p. 53), "of mystical espousals" (May 9, 1997: Suppl. p. 50). This total union is obtained by immersion in the works (3) of Madame Rossinière, "in order for the promise to be fully realized, we only need to make use of the works and ... necessarily of the Notebooks" of Madame Rossinière! (Message of February 27, 1998: suppl. p. 53). Let us note well that the "notebooks" in question consist of 22 handwritten fascicles of approximately 250 pages each, which incorporate all the mystical considerations of this privileged soul! And Madame Rossinière continues to produce...
N.B. 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" (p. 53) of the inspirations of the order of private revelation to which this grace is linked. cf "This spiritual ascent is promised and facilitated by the grace of vocation (in the sense given by Madame Rossinière) transmitted by works" (Message of February 27, 1998: Cor unum suppl. p. 52) "the transmission is incarnated in the works, support of the grace of union that they contain" (Message of April 17, 1998: Cor unum suppl. p. 54). "Grace is offered, it is transmissible through the works... it is necessary to spread these works, creating the means to do so.
N.B.2 It should also be noted that Madame Rossinière asks for an act of faith in this promise: "It is necessary to BELIEVE (in capital letters in the text) in this set of graces. Without complete conviction, without faith in Him, Christ the Priest will not act..." (4). Here the charismatic note is also evident.
3.3 This group of "Priest-Friends" will thus form "the instrument that will save the Church from those who are presently fighting her". "The instrument willed by the Savior to regenerate the life of the Church" (idem p. 52-53). One can ask oneself for what the members of the Fraternity will serve.
3.4 This union of "Priest-Friends" will make priests from outside the Fraternity adhere to Tradition, which will be a grace exclusively fruit of the existence of this group of "Priest-Friends" within the Fraternity: "priests will come from outside the Fraternity... priests incapable of deciding to change without this grace hidden in the heart of the "Friends" (Message of April 16, 1998, suppl. p. 54). It is not the apostolate of the Fraternity as such that will attract these priests, but the existence of this group of priests dedicated to the works of Madame Rossinière within the Fraternity.
N.B. It should also be noted that the affirmation of Madame Rossinière claims to be prophetic, in the sense of announcing the future; it is not simply a personal opinion.
3.- 5 When Madame Rossinière affirms that this group will not be constituted in society or by a distinction with the other members, she recognizes however that there will exist "an external link towards certain persons in charge of the diffusion of the works..." (Message of February 27, 1998. suppl. p. 53).
Questions: What is the nature of this link and what does the word "external" mean?
3.6 The presence of these "Priest-Friends" is desired in all priories throughout the world and also in seminaries. (Suppl. p. 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 should nevertheless "join this group in the same prayer and in the same orientation". (Message of April 16, 1998. Suppl. p. 54) In no case should they "manifest their indifference" (Message of May 1, 1998. Suppl. p. 55).

CONCLUSION:
Regarding the first point: Madame Rossinière claims to have a mission for the Fraternity.

As can be seen, Madame Rossinière's pretensions consist in making herself co-inspirator and even co-founder of the Fraternity. Indeed, to bring a precision on the purpose of a religious society or to introduce into it in order to achieve such a purpose, that is explicitly the role of the founder. There is an attack on the grace of Monsignor Lefebvre's founder.

As for the second point: Madame Rossinière claims that the Fraternity has a duty to recognize and integrate her mission.

To give to the inspirations of Madame Rossinière an official recognition in the Fraternity would be to introduce a denaturalization of the work of Monsignor Lefebvre by making its survival and its expansion depend on a private revelation. One of the specificities of the Fraternity is in fact to nourish itself solely on all that the Church has transmitted through time. Its spirituality is the priestly spirituality of the Church, transmitted by Her, not the one transmitted by a privileged soul, even if she pretends to come to confirm what the Church has always taught (what remains to be proven). This would denaturalize the Fraternity, because it would be to draw from another source not clearly, officially and without any doubt recognized by the Church.

As for the third point: Madame Rossinière promises to bring to the Fraternity a particular charism through her 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 themselves possessors of 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. p. 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. p. 53) It is in fact a true charismatic infiltration of the Fraternity that is at issue here.

This privileged place and role given 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 whatsoever to the fusion of the work of Monsignor Lefebvre with the works of Madame Rossinière. Fusion which is the desire of this lady who affirms "two graces have been granted by Christ the Priest: the foundation of the Fraternity and the vocation (in the sense of Madame Rossinière) destined to merge at the foreseen moment" (Message of February 27, 1998: Cor Unum Suppl. p. 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 Cor Unum Supplement n° 60, is sufficient to reject the mission of Madame Germaine Rossinière as likely to bring 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 charism and a mission received from Christ. It is a kind of knowledge and a mystical experience of the holiness of the priesthood lived by Madame Rossinière in union with her former spiritual director, Father Schmukli (cf. Suppl. p. 43) and which is destined to be transmitted and received by other priests.
2. This last affirmation "this alone will preserve it" (Message of September 19, 1997, §2, Suppl. p. 51) is located in a typically ambiguous text where a proposition seems to be able to reassure the reader who would be frightened by the absolute character of the affirmation in question.
In fact, in apposition to "the life of the Fraternity depends on its obedience to this call of Christ the Priest", one puts this "depends on the fulfillment of why it was founded by Monsignor Lefebvre". Then "this alone will preserve it" can refer either to obedience to the call, or to the fulfillment of the founder's objective, or to both. But the sentence that follows removes all ambiguity, it is by fidelity to the call transmitted by Madame Rossinière that the survival of the Fraternity is assured "if the Fraternity is faithful to the call that Christ the Priest addresses to it by the vocation that I have received...".
3. What Madame Rossinière calls the Works, consists essentially of her writings and an association consecrated to Christ the Priest (cf. Suppl. p. 50).
4. In the text, the act of faith falls on "the action of Christ the Priest". It is not a question of the action of Christ in general, but of the action of Christ the Priest, that is to say - according to the ideas of Madame Rossinière - the foundation of the Fraternity and the vocation, these two things constitute a "set of graces" which must be believed....

Note regarding the confusion in the above articles regarding the date (1995 or 1998) of Cor Unum #60: 

It was 1998 (concurrent with the GREC meetings):

https://www.scribd.com/docuмent/318785662/Cor-Unum-60-1998-Suplemento

That situation with Bp. Fellay and Fr. Lovey pushing for the SSPX to adopt the supposed seer's agenda to "save the Church" is truly bizarre. Madame Rossiniere's "Homes of Christ the Priest" seems almost Gnostic. 

It's good to be reminded of that situation. Thank goodness the other three bishops talked +Fellay out of adopting it. Or maybe they just said No, they would not adopt it. Can't remember which exactly. 

However, this unbelievable superchery was discovered by two priests, Fathers Ortiz and Joly who, without warning the "prophetess", visited her and found her with astonishment in a very disconcerting position for a holy soul privileged to deal with Heaven: she was, in fact, "piously" installed in jeans, cigarette in her mouth, before her lighted television set (history does not tell us which program she was watching).

.



This has to be one of the funniest stories I've heard in a long time. Thanks, Luke!

As far as the TV show ... probably Oprah.

That situation with Bp. Fellay and Fr. Lovey pushing for the SSPX to adopt the supposed seer's agenda to "save the Church" is truly bizarre. Madame Rossiniere's "Homes of Christ the Priest" seems almost Gnostic.

What is interesting is that it was Fr. Lovey's father (Roger Lovey) who was largely responsible for persuading Lefebvre to consecrate a Swiss bishop.

Just wondering were Mme. Rossiniere/ Cornaz is today?
We know where Bp. Fellay is,
after feathering a nest for himself.

I don't suppose it's known as to whether or not Bp. Fellay was in contact with Germaine Cornaz (Mme. Rossiniere) before +ABL died? There's probably not a way to know that. I'd be interested to know about when he first came into contact with her and her "teachings."