Sunday, September 29, 2013

The Catholic Church and the Second Vatican Council - SSPX ASIA

The Catholic Church and the Second Vatican Council

Conference given by Fr. Franz Schmidberger, SSPX, in Dublin, Ireland, in January, 1989

Source

Dear Reverend Father, my dear friends, I think that the most important part of my conference is already over. The most important part of the conference was the Holy Sacrifice of the Mass, which I celebrated with you and which summarises the whole teaching of the Church and demonstrates a hierarchy descending from heaven, giving us all graces because the Holy Sacrifice of the Mass continues the Cross of Our Lord among us.

Everything You Wanted To Know About Infallibility But Were Afraid To Ask: Part 8



May 2008 Print
Si Si No No #81
Religious Liberty and the Ordinary Magisterium
Fr. Jean-Michel Gleize
In a book published in March 2007, Fr. Bernard Lucien1 devoted six studies to the question of the authority of the Magisterium and its infallibility:

Saturday, September 28, 2013

A word about 'Traditional Catholic Forums'

+
JMJ

A funny thing happened on the way to the forum ... I got banned ...

For those readers who are not aware of it, the SSPX is undergoing an internal crisis brought about by Bishop Fellay traversing the cultural assumptions of some of its members.

Friday, September 27, 2013

Pope Francis and the SSPX

In all the tumult that has erupted within Church since the election of Pope Francis, one voice has been relatively silent: That of the SSPX.

I will admit that I was somewhat surprised by the lack of response (so far) to the Pope's 12,000 word 'interview'.



... or has it been?

Monday, September 23, 2013

One and Two Years after the SSPX Episcopal Consecrations

I was looking for a reference to help in a conversation that I was having.

Once I found it (see quote) I decided that I should add the references here to keep them handy.

What was I looking for?

This:
Once again, actions speak louder than words. When we open a seminary or when we create priories, or when we open schools, when the sisters swarm and the convents multiply, that is the only way of forcing Rome to negotiate. It's not a question of my being there, it's a question of the works we do. At Rome, they're well aware that what we're doing is not nothing. The bishops get a little annoyed when we implant ourselves here and there, and so they complain to Rome and Rome knows what's going on. 
So I do not think it is opportune to try contacting Rome. I think we must still wait. Wait, unfortunately, for the situation to get still worse on their side. But up till now, they do not want to recognize the fact.
This is the response that some may not want to hear.  They are used to hearing Archbishop Lefebvre quoted as saying: Rome must convert first as in the next quotation. But here we have a different aspect that needs consideration. While in the following interview he is still very strong in his wording, it cannot be denied that the words above came only one year after the monumental event of the consecrations.

Now to the latter part of the interview that was given two years after the consecrations:
However, one day they will be obliged to recognize that the Society represents a spiritual force and a strength of the Faith which is irreplaceable and which they will have, I hope, the joy and the satisfaction to make use of, but when they have come back to their Traditional Faith.

How to reconcile these two phrases uttered but a year apart?  Does one negate the other? That does not seem likely since the first half of this later quote basically repeats the first words given a year earlier. 

As for the second half, it clearly manifests a direction for the SSPX that leads back to Rome, when Rome will make use of the SSPX with both joy and satisfaction. Some would say that this indicates that the principle of 'no regularization without a doctrinal agreement' is embodied in these words and therefore fixed.  

This mindset leads leaves unanswered more questions:

  • How would a return to the Traditional Faith be manifested?  
  • Who needs to manifest it?  The entire Church or just the Pope who is the foundation of the Church?
  • Which is the higher level of authority? The Pope or Archbishop Lefebvre?  
  • Is it lawful to refuse a legitimate command of the Pope because of these words?  
    • NB: In this condition I am writing about both the time when it was unclear for Bishop Fellay if the Pope was meeting the requirements for obedience and a future event where a Pope would follow through with such a command.

The answer to my question is actually embedded within the words of Archbishop Lefebvre from both interviews.  

When a Pope realizes the vitality and value of Tradition as embodied in the SSPX, is willing to recognize as them as they are, to allow them to continue Tradition as they are doing, (words of Archbishop Lefebvre), then that Pope will have "come back to [his] Traditional Faith."

There are words and actions to ponder enough in the consecrations and these two interviews.  But without adherence to Catholic principles and doctrine, people will go astray.

P^3

Wednesday, September 18, 2013

Defining terms: modernism - From Tantamergo

I saw this on AngelQueen and decided that it was just the thing for today.

Source

Defining terms: modernism September 18, 2013

Posted by tantamergo in BasicscatachesisChristendomdisastererror,foolishnessGeneral Catholicsadnessscandalssecularismsexual depravity,Societythe enemy
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Many Catholics may have heard the term “modernism,” and I think readers of this blog will have seen it enough times as to induce dyspepsia, but many don’t have a strong understanding of what the term means.  It’s a term that’s been around for quite a long time – well over a century – but like the heresy it is named after, modernism tends to be fuzzy and nebulous and difficult to define.  Hopefully, with some help from Michael Davies, this post will help clarify this very widespread system of error.

Tuesday, September 17, 2013

In Defense of the Franciscans Punished by Pope Francis - Sandro Magister

In 2000 the FSSP received a correction from Rome, the impetus for which (if I remember correctly) was the rebellion of a small number of priests with the Fraternity desiring to say the Novus Ordo.

Now in 2013, in the Franciscans of the Immaculate, history has been repeated.

I believe it would be useful for the life of the Church if the non-Traditional Catholics tried to understand the perspective of Traditional Catholics.

It would enable them to understand the reaction of the Traditionalists - as voiced in the following article by Sandro Magister.

Charity might be better served if this were the case!

Source


Remnant Article - The Defense Rests

Catholics who give themselves the label 'Traditional' have been persecuted to various degrees ever since the Second Vatican Council and particularly since the introduction of the Novus Ordo.

It seems that the only 'group' that it is permissible to attack and malign is the Traditionalists. 

Why this is so, is the real question that begs to be answered.  Even Pope Benedict XVI noted this inconsistency when he lifted the excommunications of the four SSPX bishops.

So why, of all the various groups, is it 'ok' to attack the 'Traditionalists'.

From an organizational behaviour perspective, I think it is due to the cultural gaps (chasms really) that exist between the traditional culture and that 'conservative' culture.  To 'conservative' Catholics (discussed below by Mr. Crenshaw) Traditional Catholics represent a radically different 'brand' of Catholicism.  So different that the 'conservative' Catholics automatically lash out at the different.  It is truly a type of xenophobia. 

Perhaps this is due to the realization that the Traditional Catholics may be right.

Something to ponder!

Prayer
Penance
Patience
P^3



Source

Saturday, September 14, 2013

Uniformity with God's Will - St. Alphonsus de Liguori

I just finished reading Uniformity with God's Will by St. Alphonsus de Liguori.

While this book is chock full of advice and essential guidance for aligning our lives to the Will of God, the following two paragraphs were particularly enlightening for me.

"... we should be diligent in striving to become perfect, so that tepidity and laziness may not serve as excuses for some to say: “God must help me; I can do only so much for myself.” Nevertheless, when we do fall into some fault, we should not lose our peace of soul and union with the will of God, which permits our fall; nor should we lose our courage. Let us rise at once from this fall, penitently humbling ourselves and by seeking greater help from God, let us continue to march resolutely on the highway of the spiritual life ..." (page 19)

"... Above all, let us bend all our energies to serve God in the way he wishes. ..." (from the conclusion on page 21)

Monday, September 9, 2013

Interregnum - Some Definitions

Further research - the time between the death of one Pope and the election of another - the Interregnum or Sede Vacante.


Decrees of the other Vatican Council - #1

Further research in to Church Ecclesiology has led me to the documents of the First Vatican Council.

In particular, I was reviewing the link between the Papacy and the Visibility of the Church found in the beginning of the fourth session:

  1. The eternal shepherd and guardian of our souls [37] ,
    • in order to render permanent the saving work of redemption,
    • determined to build a church
    • in which,
      • as in the house of the living God,
    • all the faithful should be linked by the bond of one
      • faith and
      • charity.
  2. Therefore, before he was glorified,
    • he besought his Father,
      • not for the apostles only,
      • but also for those who were to believe in him through their word,
      that they all might be one as the Son himself and the Father are one [38] .
  3. So then,
    • just as he sent apostles, whom he chose out of the world [39] ,
    • even as he had been sent by the Father [40],
    • in like manner it was his will that in his church there should be shepherds and teachers until the end of time.
  4. In order, then, that
    • the episcopal office should be one and undivided and that,
    • by the union of the clergy,
    • the whole multitude of believers should be held together in the unity of
      • faith and
      • communion,
    • he set blessed Peter over the rest of the apostles and
    • instituted in him the permanent principle of both unities and
    • their visible foundation.
  5. Upon the strength of this foundation was to be built the eternal temple, and the church whose topmost part reaches heaven was to rise upon the firmness of this foundation [41] .
  6. And since the gates of hell trying, if they can, to overthrow the church, make their assault with a hatred that increases day by day against its divinely laid foundation,
    • we judge it necessary,
      • with the approbation of the sacred council, and
      • for the protection, defence and growth of the catholic flock,
    • to propound the doctrine concerning the
      1. institution,
      2. permanence and
      3. nature
    • of the sacred and apostolic primacy,
    • upon which the strength and coherence of the whole church depends.
  7. This doctrine is to be believed and held by all the faithful in accordance with the ancient and unchanging faith of the whole church.
  8. Furthermore, we shall proscribe and condemn the contrary errors which are so harmful to the Lord's flock.

source


Saturday, September 7, 2013

Fr. Schmidberger Interview 2009

Some more on the SSPX perspective.

source

The Catholic Church and the Second Vatican Council

More insight to the position of the SSPX on doctrinal issues.

For my own research - but if you chance upon it may you profit by it.

source


Everything You wanted to know the Infallibility of the Catholic Church but were afraid to ask about - Part 7

Further along this theme, another resource on infallibility.

source


SSPX: From Ecumenism to Silent Apostasy - 25 Years of Pontificate

I am researching some areas for a long(ish) article that will address a number of issues faced by Catholics concerned by this crisis in the Church and who want to make good decisions.

Good decisions will only be those which don't contravene a teaching of the Church.

As such I came across this study submitted to all the Cardinals of the Church just prior to the end of the Pontificate of Blessed Pope John Paul II.

Source

Monday, September 2, 2013

Everything You wanted to know the Infallibility of the Catholic Church but were afraid to ask about - Part 6

More on this theme is a review of Quanta Cura by Fr. Couture.

December 1998

When the Popes spoke infallibly…

By Father Daniel Couture

There is often much talk on papal infallibility:  the different degrees, the conditions, etc. Rarely though, a clear text is given as example.  Here is one from Pope Pius IX, of December 8th , 1864.  It is taken from his encyclical Quanta Cura which was accompanied by the Syllabus of Errors, a solemn condemnation of 80 modern errors.


Everything You wanted to know the Infallibility of the Catholic Church but were afraid to ask about - Part 5

Just to round out this series, I came across an article on the SSPX asian website.

Si Si No No Title
January 2002 No. 44

Clear Ideas, On the Pope’s Infallible Magisterium