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Fr. Salenave is a priest of the resistance.

This is a google translation


I am addressing myself this evening more specifically, and somewhat
exceptionally, to the priests of the Society of Saint Pius X. Usually, I make
videos for the faithful, to explain things, to give doctrine classes, to teach
catechism classes. But this time, I am addressing myself more specifically to
the priests of the Society of Saint Pius X. So, why address myself this evening
more specifically to priests? I think you have understood it well; it is because
of the consecrations that are going to take place for the Society.

Uh, but more, uh, particularly because of the declaration of faith that was published this
May 14th by Father Pagliarani, well, by the superiors of the Society of Saint
Pius X. Now, it is an obligation for every priest—how to put it—to have a
theological, and not just a pastoral, view of this event. The priest is above
all a man of doctrine, of teaching, of faith. That is one reason why this
evening I am addressing myself therefore more specifically to priests. And then,
the priest is also a pastor, and he must explain to the faithful everything
that... everything that they do not necessarily see at first glance, you know.
Everything that is not said, everything that is not explicit; it is up to the
priest to make explicit the truths of the faith, and in particular, therefore,
this evening, the issue of this profession of faith, this declaration of faith
by Father Pagliarani. I think, dear colleagues, that you remember that motto of
the French Seminary in Rome regarding the priesthood, you know: teaching...
well, piety; piety combined with doctrine. Piety, of course, one must encourage
the faithful to piety, but one must also interest them closely in doctrine.

The priest, presbyteros, is an elder. He is a wise man, and he is wise above all in
matters of doctrine. And so all of this invites you to examine this declaration
of faith. It is very important. Why must you examine it in a very serious, and
not, uh, superficial way? Because this declaration of faith is neither more nor
less than that of the bishops, or future bishops, who are going to be
consecrated this July 1st. This profession of faith determines fundamentally the
doctrin... doctrinal and spiritual orientation of the bishops, that is to say,
for 30, 40, 50 years. Therefore, this declaration of faith is not a small
matter; it is... it is going to give the orientation of the ship, at least of
the bishops. I also remind you that it is the bishops—it is these bishops—who
will normally ordain future priests, who will preach to the faithful.

And this
declaration of faith, you see, will very concretely [determine] their line of
conduct in their preaching of the faith. And your bishops—the bishops and your
superiors, therefore—well, they are committing you to this declaration of faith.
You cannot say, "That does not concern me," or "It is only diplomacy, it is for
Rome." No, this declaration of faith, it is not for Rome. This declaration of
faith, it is essentially for you, you know. And besides, I... [I have seen]
priory bulletins from certain priories of the Society of Saint Pius X that are
publishing this declaration of faith to the faithful. It is therefore clear that
this declaration of faith fully engages... engages the Society of Saint Pius X.
Therefore morally, so when you go [to the ceremony] on July 1st—at least if you
go there, you know—you can... you will be able to in a certain way... it will be
a way to manifest explicitly your full and complete adherence, not only to the
matter of the consecrations—a beautiful ceremony, of course—but more
particularly to the declaration of faith that has just been published, I think.
I think, dear colleagues, that you are not unaware of what happened in 2012,
what was the element of rupture that divided the Society, you know.

It was
precisely a declaration of faith published... drafted more particularly by
Bishop Fellay, of which he was the promoter, and which brought division to the
minds of the members of the Society, into all families, and into all hearts in a
certain way. And on that occasion, you remember precisely that the three
bishops—Bishop Tissier, Bishop Williamson, Bishop de Galarreta—therefore
opposed Bishop Fellay, first by a private letter, on the occasion of this
declaration of faith which they deemed ambiguous and false. And finally in this
history, one bishop was chased from the Society because he did not want to
condone these ambiguities, these lies in a certain way, or this rupture with
the... [line] of the profession of faith of Archbishop Lefebvre. And then, you
know the story: priests were themselves dismissed or isolated, removed from
positions of responsibility, for, uh, this reason. Therefore, you must
particularly see in this profession of faith something that commits you. So, if
you are willing, we are going to look quickly together at the problems that this
declaration of faith poses precisely. So, if you are willing, let us pause for a
few moments precisely on this declaration of May 14th. At first reading, one
finds quite a good text, a profession of faith that one could pronounce, or that
could have been pronounced in certain circuмstances. But when one reflects on it
a little bit and looks attentively at the text, one perceives very clearly that
the author has made a choice, the very clear choice, to affirm essential
Catholic truths—the issue of dogma, of morality—which is very good, very good in
itself, but which could have been pronounced by any "rallied" institute, you
know, what we used to classify as rallied, like the Fraternity of Saint Peter,
Christ the King, Good Shepherd, Campos, and all those institutes; for them, it
poses no problem. This declaration of faith poses no problem [for them]. Now I
wish to tell you... to remind you that this declaration of faith was addressed
from the Society to Rome. There, let us weigh this reality well. That is indeed
what happened. Of course, I was telling you just a moment ago that it was
addressed to the faithful, but it is also an act that is addressed to Rome. This
is what we believe in. What is the problem?

Well, it is that there is, uh, a radical difference with the declarations, the professions of faith of Archbishop
Lefebvre, you know, an opposition. You know. And this opposition to the...
the... that of the "rallied," you know, and as we see it today with this
profession of faith by the Superior General of the Society of Saint Pius X, is
that this declaration of faith does not want to designate by name—that is to
say, by their actual names—the demolishers of the faith, you know. There is
never any mention of a Pope responsible for the demolition of the faith, or
bishops demolishing the faith, or Rome, present-day Rome, you know, nor of
denouncing acts with the rigor that the gravity of all these Roman deviations
since... since the Council would precisely demand. The probable reason for this
silence, you know, is surely a silence... a tactical human prudence, you know,
so as not to provoke the wrath of Rome, you know, especially not [with] a solemn
declaration.

And yet, remember, Archbishop Lefebvre, years ago now in 1988, had
made... was not afraid to make some very strong declarations regarding the Roman
authorities. So consequently, they are not named explicitly in this text; brace
yourselves, the Second Vatican Council is not even named. You do not find the
Second Vatican Council named.

Also not named are the magisterium, all the post-conciliar texts, what is called the post-conciliar magisterium, nor even,
you see, what would be more recent for us: this calamitous synodal evolution of
the last two pontificates. Not a word; it is radio silence.

And yet all these things, we know it, you know it very well, are the radical cause, the root of
the acceleration of the crisis of the faith, of the apostasy of the masses. Of
course, there are external factors, but radically, you know very well that the
crisis of the faith, you know, it is not only persecutions in States or in... in
civil matters; the persecution or the weakening of the faith comes from the
apostasy of the Roman authorities. There you have it.

So, there is perhaps, yes, an allusion to ɧoɱosɛҳųαƖist drifts, a bit following Bishop Schneider. So
finally, that does not commit to much, but there is no word on Amoris Laetitia,
you know, on communion for the divorced and remarried. Now, you know it too, the
demon wants today to destroy the family, truly Catholic families who want to
marry in a Catholic way by not inverting the ends of marriage, et cetera, for
example. There is also nothing explicit against Francis's declaration in 2019
which recognized that the diversity of religions was part of a wise divine will,
a veritable blasphemy. When one reflects on it, well, there is nothing in this
declaration. Then on the liturgical level in the declaration, it contents itself
with—sorry—celebrating, magnifying the traditional Mass in a general way without
explicitly denouncing the reform of 1969, you know, without denouncing the
tolerances under surveillance of the Tridentine rite in 2007. Remember the motu
proprio in 2021 with Francis. So there again, it is a false prudence that is
behind it. I think, dear colleagues, that you cannot recognize yourselves in
this declaration of Father Pagliarani. It is not possible.

If you are truly a son of Archbishop Lefebvre, you cannot say, "I recognize myself." Thus in this
declaration. So, the question arises. Let us try to ask ourselves the question
frankly, with realism, without... without beating around the bush. Is this
maneuver... is this declaration an ideal maneuver in the... the combat of the
faith; is it... is it a good tactic, you know? Is it the clear and frank
expression of the Catholic position in 2026, or a position that would allow
envisaging or continuing ambiguous relations with this apostate Rome, this
conciliar Rome? There it is. Is it finally truly a communication that is truly
adapted to the urgencies and the spiritual necessity in which souls find
themselves? You see the language of Archbishop Lefebvre?

With what force he preached the faith and condemned errors, because he knew that one cannot place
truth and errors on an equal footing. So some could respond to this by saying,
"But it is not for us, it is for... it is for Rome, and then it is to avoid
angering Rome all the same, and then bringing excommunications down upon us."
That's it. And then simply, uh, to manifest that we... we are not totally... we
are... we remain Catholic. Is this truly, dear colleague, a Catholic strategy? I
ask you the question, you know. Is it frank, is it even charity toward the
modernists who are in Rome—Pope Leo XIV, the bishops—not to tell them the truth
about the errors of which they are themselves the first victims and for which
they will have to answer—pardon—before God on the day of their judgment? Dearest
brothers, I remind you that Francis died without any—and all the conciliar popes
died without any—sign of repentance regarding their conciliar errors. Well, the
Society, priests of tradition in general have a particular role, and bishops
especially have a particular role in this... in that.

It is not a question, you
see, when a person is sick, of treating him minimally by saying, "We are going
to treat your apparent symptoms, but we are not going to treat the root of the
problem." So, what to do? Because you will tell me, "It is very easy, Father,
you are far from all that and we are in the mess." So, I propose to you
precisely a solution, a solution uh easy, accessible to everyone, as much, I
would say, to priests as to the faithful, you know. You know that there has
existed for about fifteen years now, since almost 2012, a text that seems very
good to me, called the Declaration of Catholic Fidelity, you know, which has
been approved by... you will read it and you will see that it is a text that is
entirely, I would say, on which you will agree, which has nothing sedevacantist
about it, which has nothing "rallied" about it, and which has also been updated
regarding the latest [developments] of the conciliar Church. And I think that
this declaration of fidelity or of Catholic faith, this profession of faith is
entirely adapted to the context in which we find ourselves. There, someone would
like to know our traditional positions, well, you would give them this sheet to
explain, to say, "Here is what we believe in on the one hand, and what we... the
points on which we fight." A bit like the profession of faith that children
pronounce precisely on the occasion of their profession of faith.

We believe, we
believe that of our baptism, and we reject, we reject the works of Satan. That's
it. So it is a profession of faith that is entirely adapted to the context in
which we live. And it underlines therefore, this declaration of faith, the
principal dogmas of faith and morality. Good, a bit like that of Father
Pagliarani; we find it on that side. But contrary to this official docuмent, you
know, this declaration of faith is going to denounce the Second Vatican Council,
you know, is going to denounce the post-conciliar magisterium as responsible for
the crisis, you know, and it is going to list all the doctrinal, liturgical,
pastoral, and moral drifts, you know, which Archbishop Lefebvre also did
regularly. And uh, this declaration of faith will finally remind the authorities
of the Church, or even conciliar [authorities], you know, well, that there are
three urgencies, three urgencies to radically restore the faith and restore the
traditional spirit in the Catholic Church. First, the first urgency is to
denounce liberal culture, to confirm the doctrine, the social kingship of Our
Lord Jesus Christ. Archbishop Lefebvre was essentially the doctor of Christ the
King. He fought to defend this doctrine of the social kingship of Our Lord Jesus
Christ. The apostasy of the masses today is linked to the fact of this... of
this liberalism, of this secularization of States. Therefore, the first truth to
recall in this profession of faith. Second element, it is the reestablishment of
the anti-modernist oath by Saint Pius X. You know. So uh, not only for the
traditional clergy, but for all the clergy of the Church. And you know that this
anti-modernist oath was suppressed by Paul VI in 1967; therefore,
reestablishment of this anti-modernist oath.

Third element, well doctrinal,
would be the official condemnation of the texts of Vatican II, you know, which
are—it's especially texts that are contrary to the affirmations, to the
definitions—pardon—irreformsable of the prior magisterium. And then finally,
well, it would not be an obligation, but it would be an imperative, and it is
emphasized by this declaration of Catholic faith. It would therefore be to
implore the consecration of Russia to the Immaculate Heart of Mary. There you
go, you know, under the... according to the request that Our Lady made for it at
Fatima, finally after Fatima, uh, we know that today we... humanity is racing to
the abyss and there is a considerable moral responsibility, you know, of the
Pope who holds the solution in his hands. And this declaration of faith should
therefore encourage the Pope to make this request, this consecration. And thus
in this declaration uh is truly an instrument adapted to the situation, adapted
to the controversies that are developing around these consecrations. There it
is. And which would permit precisely manifesting the true state of necessity,
you know.

There it is. So as these priests... I also invite perhaps the
faithful, you know, to discover this traditional declaration of faith, anyway,
that you can find. So you can find it at the link below; I put it below, but you
can find it on other sites. [It] has been published a bit everywhere, and so to
address it to your superiors, to the Superior of the Society, and to the
faithful, perhaps also to the priests who, uh, do not know it yet or do not know
it well, you know, to say, "Well look, you can... you can take action, there,
before it is too late, before, well, this whole ambiguous declaration of faith,
you know, which was published by Father Pagliarani, well, falls like a dead
letter, as entirely, uh, without... without interest for the combat of the
faith." There it is. Dearest colleagues, I am..

. I hope that you will have heard
me. I hope that you will be able to... you will take the time to properly reread
all this... these declarations of faith so that you can understand that what I
am telling you is not... uh, is fundamental. There, it is fundamental. There, it
is... it is an urgent appeal because of the... precisely because of the crisis
of the faith that we are experiencing today.

https://cristiadatradicinalista.blogspot.com/2026/05/adresse-urgente-aux-pretres-de-le.html