Tradicat

+ JMJ For the record, at least there was a 'response' to the Archbishop's Dubia. One day (perhaps when I retire in 10+ years ) I'll go through this line by line.  It would have been nicer (and easier) if they had simply responded to the dubia directly - line by line. P^3 Source: Stomachosus Thomistarum

+ JMJ In 1987, Archbishop Lefebvre sent his dubia (see Religious Liberty Questioned) to the Vatican. He had to wait a number of months and the answer was not a 'yes/no' response.  Looking at the non-response to the four dubia of Card. Burke et al, we can see a pattern. There will be no direct response to simple questions.

+ JMJ Reblogged from  The Vatican and SSPX – An Organizational Culture Perspective  August 29,2012. Introduction The recent and continuing interactions between the Vatican and the SSPX have been a great opportunity for prayer and reflection.  The basis for the disagreement is theological and not liturgical. As noted by Dr. Lamont (2012), the SSPX theological position on the four key controversial aspects of the Second Vatican Council are base on prior theological work that resulted from relevant magisterial pronouncements.  So it is difficult to understand the apparent rejection of the theological position of the SSPX.

+ JMJ While the focus has been on the Dubia of the Cardinals for the last few months, there is another set of Dubia that should foremost in our minds: The of Archbishop Lefebvre. Before I transcribe the Dubia, I'd like to provide a critique of a criticism of the Dubia submitted by Archbishop Lefebvre. P^3 Source: EWTN

+ JMJ This interview is notable for a number of reasons. Firstly, because of the insights provided by Bishop Tissier are useful in understanding the motivations of Archbishop Lefebvre. Secondly, because it provides some insight to the Archbishop's 'sine qua non' conditions for a regularization (near the end of the article). P^3 Courtesy of SSPX.ca

+ JMJ One of the 'Four Points' of contention that keep the SSPX in  'not full communion'  is the word 'subsistit'. From my point of view, if the Catholic Church is NOT the Church of Christ, then what's the point? Well the point is the following: If we would define and describe this true Church of Jesus Christ - which is the One, Holy, Catholic, Apostolic and Roman Church (see notes) 11. Cf. Vat. Council,  Const. de Eccl ., prol. 12. Cf.  ibidem ,  Const. de fide cath. , c. 1. Source: Mystici Corporis The Son of God, redeemer of the human race, our lord Jesus Christ, promised, when about to return to his heavenly Father, that he would be with this church militant upon earth all days even to the end of the world [3] .  Hence  never at any time has he ceased to stand by his beloved bride, assisting her when she teaches, blessing her in her labours and bringing her help when she is in danger. Source: Documents of the First V...

+ JMJ While he has been silent for a while, I'd like to highlight an assertion made by Fr. Greiger: Unfortunately, it is not only the progressives who have adopted this individualistic spirit.   Even in the name of Tradition, some today speak of a pre- and post-conciliar Church, thus creating a rupture between the past and the present.   In this way, they submit everything the magisterium has to say to a test that ultimately sets the Church against itself.   ( source ) In this assertion Father is laying the responsibility for the 'rupture' at the feet of Traditionalists. I think it is safe to assume that he is including the SSPX in that classification. I've already discussed and exposed how the SSPX understands the phrase ' conciliar Church ', so we can lay that accusation to rest. As noted in part 2 , as well as in Dr. Lamont's review , the SSPX bases its position on an understanding of the pre-conciliar magisterium that is not its own crea...

 + JMJ Cultural Beliefs of Catholics Catholics  hold a spectrum of beliefs concerning the Second Vatican Council and the events within the Church since that time. (1) Courtesy of Louie Verrecchio Some people may note that Sedevacantists are absent on the spectrum.  I think this is fine because, ideologically, once a person crosses the line to sedevacantism they begin to "pick and choose" amongst the doctrines of the Church (dogmatic facts, infallibility and indefectibility being noted inclusions).  Even if they accept the doctrines of the Church, they invariably must re-imagine them to fit their perspective. Falling off the edge of the spectrum it just like crossing a mathematical discontinuity.  Suddenly the sedevacantists find themselves ideologically companion to the protestants (heretics) and orthodox (schismatics). So everyone fits within the 'spectrum' of beliefs concerning the council and their responses to the crisis reflect those beli...

+ JMJ Fr. Greiger has explained his opposition to 'traditionalism': So I openly resist traditionalism because the question of its relative evil when compared to modernism misses the point. Traditionalism proposes itself as the solution of modernism and reduces if not completely eliminates a middle ground. You, in fact, completely, ignore the middle ground. And that ground is precisely what I am fighting for because it is made of rock and not sand. This 'ground' that he is willing to fight for ... I wonder if it really is 'rock' and not sand.  It will all depend upon the principles that he bases his stand.  What principles does he invoke in defense of his disobedience? Make no bones about it, Fr. Greiger's entire rebellion is based upon an act of disobedience, just like Archbishop Lefebvre. The question is can he justify it in a rational sense vs the calamity of that has fallen upon the Church of Christ since the Second Vatican Council.  The supe...

+ JMJ Reblogged from  The Vatican and SSPX – An Organizational Culture Perspective  August 29,2012. Introduction The recent and continuing interactions between the Vatican and the SSPX have been a great opportunity for prayer and reflection.  The basis for the disagreement is theological and not liturgical. As noted by Dr. Lamont (2012), the SSPX theological position on the four key controversial aspects of the Second Vatican Council are base on prior theological work that resulted from relevant magisterial pronouncements.  So it is difficult to understand the apparent rejection of the theological position of the SSPX.

Originally Posted on Sandro Magister's blog source April 13, 2012 A THEOLOGIAN'S QUESTIONS by John R.T. Lamont In a communiqué of March 16th 2012, the Holy See has announced that Bishop Bernard Fellay, Superior-General of the Society of St. Pius X, FSSPX, has been informed that the Society's response to the Doctrinal Preamble presented to them by the Congregation for the Doctrine of the Faith has  been judged to be "not sufficient to overcome the doctrinal problems that are at the basis of the rift between the Holy See and the aforesaid Society" (in the original French of the press release, "n’est pas suffisante pour surmonter les problèmes doctrinaux qui sont à la base de la fracture entre le Saint-Siège et ladite Fraternité.") The press release does not make clear whether this judgment is made on the part of the CDF and approved by the Pope, or is the judgment of the Pope himself. The judgement is the latest step in a process of discussion o...