Reality Check for 'La Resistance' - The Real Line of Archbishop Lefebvre

Reality Check for 'La Resistance' - The Real Line of Archbishop Lefebvre - Updated July 1, 2015

JMJ

In light of Bishop Williamson's recent EC415 and this statement:

And if these officials are so corrupt in the Faith that contact with them positively endangers that faith of Catholics which is the very basis of Catholics’ spiritual life, then Catholics must positively avoid such officials. . Tradicat Evaluation of EC415

I thought it would be good to compare his approach to that of Archbishop Lefebvre - reblogged below.

P^3

What was the line of Archbishop Lefebvre?

Here is why I have always thought that I had to go to Rome, that I had to write, that I had to visit these cardinals in order that they should not say that we are doing nothing or that we no longer recognize them or that we wish to have no contact with them. (Archbishop Lefebvre - Long Island Conference 1983)

Realizing the impossibility of coming to an understanding, on the 2nd of June I wrote again to the pope: It is useless to continue these conversations and contacts. We do not have the same purpose. You wish to bring us round to the Council in a reconciliation, and what we want is to be recognized as we are. We wish to continue Tradition as we are doing.

It was over. That was when I took the decision to give the press conference on the 15th of June because I did not wish to act in secret. There can be no durable Tradition without a traditional bishop. ...(Archbishop Lefebvre - One Year After the Consecrations 1989)

As always, I think that actions are more convincing than words. There are some who say to me, you could easily write a grand letter to the pope. But, for twenty years now, we have been writing letters which get nowhere. 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 (Tnote: In 2000 it was Rome that approached the SSPX - as predicted by Archbishop Lefebvre). 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.(Archbishop Lefebvre - One Year After the Consecrations 1989)

Someone was saying to me yesterday, "But what if Rome accepted your bishops and then you were completely exempted from the other bishops' jurisdiction?" (Note: This is the basic structure proposed to the SSPX in 2012 with some adjustments) But firstly, they are a long way right now from accepting any such thing, and then, let them first make us such an offer! (Note: The Archbishop does not out-of-hand reject the possibility as do the 'resistance') But I do not think they are anywhere near doing so. For what has been up till now the difficulty has been precisely their giving to us a Traditionalist bishop. They did not want to. It had to be a bishop according to the profile laid down by the Holy See. "Profile". You see what that means! Impossible. They knew very well that by giving us a traditional bishop they would be setting up a Traditionalist citadel able to continue. (Archbishop Lefebvre - Two Years After the Consecrations 1990)

I would suggest that being recognized 'as we are' would be accomplished if the Pope regularized the SSPX according to the 'six conditions'.

The opinion of the 'resistance' is definitely going against the second quote - have nothing to do with Rome.

So who really is following the line of Archbishop Lefebvre? It was always Rome that would not accept him and his little SSPX. It was the other Bishops who maneuvered the Pope into the sanctions against him.

It was not the other way around. Archbihop Lefebvre followed another Catholic principle: Assuming the good will of the other.

Quite the contrast with those who scream from the housetops that they alone are following the 'line of Archbishop Lefebvre'.

Funny that ...

Update: I decided to include more text from the 1 and 2 year after the consecration interviews. Here we have the 'recognized as we are' which was quoted by Bishop Fellay and oddly enough criticized by the 'resistance' (Odd that the resistance criticized Bishop Fellay for these words). The second aspect is the 'I did not wish to act in secret' - which shows a marked difference between Bishop Williamson and Archbishop Lefebvre. Bishop Williamson et al had intended to keep the consecration of Fr. Faure a secret. So ... who is really following the line of Archbishop Lefebvre? Not the 'resistance'

P^3

Auctorem Fidei

Can the SSPX be right about the Novus Ordo? Revision: Feb 11, 2013 On another web forum, I was engaged in a rather heated discussion about the documents of Vatican II.

Morning and Evening and other sundry Prayers

+ JMJ Along the theme of P^3 (Prayer, Penance, Patience), and for my own reference ... here is a collection of Morning and Evening prayers from the Ideal Daily Missal along with some additional prayers. In this crisis of the Church, I do not think it is possible to do too much prayer, penance and have patience. P^3

What the heck is a congregation of "Pontifical Right"

+ JMJ In a discussion with a friend the question occurred to me that I didn't actually know was is involved in being a religious order of 'pontifical right'. I had a vague notion that this meant they reported to Rome as opposed to the local diocese. I'm also aware that, according to the accounts I have heard, the Archbishop received 'praise' and the written direction to incardinate priests directly into the SSPX. This is interesting because it implies that the SSPX priests were no longer required to incardinate in the local diocese but in the SSPX. This is something that belongs to an order of 'pontifical right'. Anyway here's some definitions: Di diritto pontificio is the Italian term for “of pontifical right” . It is given to the ecclesiastical institutions (the religious and secular institutes, societies of apostolic life) either created by the Holy See or approved by it with the formal decree, known by its Latin name, Decretu

Comparision of the Tridentine, Cranmer and Novus Ordo Masses

+ JMJ I downloaded the comparison that was linked in the previous article on the mass (here) . ... a very good reference! P^3 From: Whispers of Restoration (available at this link) . CHARTING LITURGICAL CHANGE Comparing the 1962 Ordinary of the Roman Mass to changes made during the Anglican Schism; Compared in turn to changes adopted in the creation of Pope Paul VI’s Mass in 1969 The chart on the reverse is a concise comparison of certain ritual differences between three historical rites for the celebration of the Catholic Mass Vetus Ordo: “Old Order,” the Roman Rite of Mass as contained in the 1962 Missal, often referred to as the “Traditional Latin Mass.”The Ordinary of this Mass is that of Pope St. Pius V (1570) following the Council of Trent (1545-63), hence the occasional moniker “Tridentine Mass.” However, Trent only consolidated and codified the Roman Rite already in use at that time; its essential form dates to Pope St. Gregory the Great (+604), in whose time the R

Catholic Culture - The Edgar Schein Model Analysis of the Pre and Post Conciliar Culture

+ JMJ So ... I was thinking ... I've used Edgar Schein's (RIP) organizational cultural model (link ) in my research ... why not apply it in a comparison between the Catholic Organizational Culture - PRE and POST Second Vatican Culture? Of course, this will be from my own perspective, I'm certain that others will think differently. 😁 Also, apologies for a rather long article. Graphic: https://mutomorro.com/edgar-scheins-culture-model/ Below is a quick mapping of the cultural factors that I could think of. Since the Church is vast and composed of millions of Souls, it is necessarily a limited cultural map. Yet, I think it will still be useful to assess what has changed since the Second Vatican Council. Additional Reading: 5 enduring management ideas from MIT Sloan’s Edgar Schein | MIT Sloan Artifacts Artifacts are tangible and observable aspects of the culture being examined. All organizations have them. Walmart has their Walmart chant, Charismatics have their spe

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