1. A Letter of Archbishop Lefebvre to
the Pope, Ecône, June 2, 1988
2. A Public Statement on the Occasion
of the Episcopal Consecration of
Priests of the Society of St. Pius X
Note 1. Declaration
of Paul VI, Osservatore Romano, August 24, 1969
Note 2, Secretariat
for the Unity of Christians at the Council
3. Statement of Archbishop. Lefebvre
on March 29, 1988
Archbishop Lefebvre's Letter to the Future Bishops, on the Feast
of St. Augustine, August
5. Biographical Notes on the Candidates
for the Episcopacy
Tissier de Mallerais
A1fonso de Galarreta
6. Considerations of Canon Law: The
Dispositions of Canon Law in Case of Emergency
7. A Testimonial: --Rome and the "Reconciliation'
June 15, 1988.
Friends and Benefactors,
The die is
cast, and, God willing, Archbishop Lefebvre will be consecrating
four bishops for the Society and for the Catholic Church, at the
Society's Seminary in Ecône in Switzerland, on June 30, with or
without Rome's authorisation.
hopes of many good people for a reconciliation between the Society
and Rome will be dashed to the ground by such a decision. The enclosed
documentation is being sent to you all by first class mail in advance
of June 30 to help you to understand why such a decision was necessary.
Rome and the Society met together from July of last year to June
of this year in their common desire to find an accord, but there
was no meeting of minds. While the Society is intent upon preserving
Tradition, today's Rome is intent upon dissolving it. That is what
these documents are to help you to grasp.
is Archbishop Lefebvre's June 2 letter to the Holy Father requesting
of him more than the one bishop granted by the Pope at the end of
May, and requesting above all a majority of members on the Commission
for Tradition which was meant in the Society's mind to guarantee
the protection of Tradition, but in Rome's mind to ensure its dissolution.
is a statement concerning the episcopal consecrations by Archbishop
Lefebvre, going back to 1983 and just as appropriate today.. The
Archbishop has not changed. Rome has not changed. When Vatican II
turned the Church's back on Tradition, and when in 1970 the Archbishop
founded the Society (canonically) to defend Tradition, logically
the clash of today was inevitable. For different reasons both parties
have sought to avoid the clash, but a "fact is stranger than
the Lord Mayor;" says the proverb. In fact, Tradition and anti-Tradition
are not reconcilable. See the incident of 1969 in Note 1.
is a text of Archbishop Lefebvre dating from March of this year;
and explaining how the Pope has a right to our disobedience.
is the Archbishop's letter to the four future bishops, for whom
please pray that the words of the Prophet Jeremiah be realised (Chapter
23). "And I will set up pastors over them, and they shall feed
them: they shall fear no more, and they shall not be dismayed.”
The letter is followed by biographical notes on each of the four:
are notes on Canon Law's provisions for a state of emergency by
a German professor, expert in Church Law. These notes most interestingly
indicate that under today's circumstances, the New Code itself says
that its own automatic excommunication for "unauthorized"
consecrators and consecrated would not be automatic.
you might like to start with this one-read the letter of the seminarian
who quit Ecône at Pentecost of 1986 to help found in Rome an alternative
Traditional seminary under Rome's protection. He learned the hard
way what we said at the time, namely that to entrust Tradition to
today's Romans is like asking the fox to look after the chicken-coop.
This was in
fact the decisive reason why the negotiations failed. The Archbishop
knew that Rome's intentions were not to protect Tradition. Thus
from the French Embassy in Rome a quote of Cardinal Ratzinger at
the time of the negotiations was relayed to the Archbishop, in which
the Cardinal reassured some French politician that the Commission
for Tradition was only to be very provisional, to arrange for the
re-insertion of the Ecône priests into the official dioceses….
has not defended Tradition all the way up till now in order now
to hand it over to the wolves. Always pray for this great shepherd
of souls. He does not think he is much longer for this life after
in Our Lord's service,
A Letter of Archbishop Lefebvre to the Pope, Ecône, June 2, 1988
Most Holy Father,
and meetings with Cardinal Ratzinger and his collaborators, although
they took place in an atmosphere of courtesy and charity, persuaded
us that the moment for a frank and efficacious collaboration between
us had not yet arrived.
if the ordinary Christian is authorised to ask the competent Church
authorities to preserve for him the Faith of his Baptism, how much
more true is that for priests, religious, and nuns?
It is to keep
the Faith of our Baptism intact that we have had to resist the Spirit
of Vatican II and the reforms inspired by it.
The false ecumenism
which is at the origin of all the Council's innovations in the Liturgy,
in the new relationship between the Church and the world, in the
conception of the Church itself, is leading the Church to its ruin
and Catholics to apostasy.
opposed to this destruction of our faith and determined to remain
within the traditional doctrine and discipline of the Church, especially
as far as the formation of priests and the religious life is concerned,
we find ourselves in the absolute necessity of having ecclesiastical
authorities who embrace our concerns and will help us to protect
ourselves against the Spirit of Vatican II and the Spirit of Assisi.
That is why
we are asking for several bishops chosen from within Catholic Tradition,
and for a majority of the members on the projected Roman Commission
for Tradition, in order to protect ourselves against all compromise.
Given the refusal
to consider our requests, and it being evident that the purpose
of this reconciliation is not at all the same in the eyes of the
Holy See as it is in our eyes, we believe it preferable to wait
for times more propitious for the return of Rome to Tradition. That
is why we shall give ourselves the means to carry on the work which
Providence has entrusted to us, being assured by his Eminence Cardinal
Ratzinger's letter of May 30th that the episcopal consecration is
not contrary to the will of the Holy See, since it was granted for
We shall continue
to pray for modern Rome, infested with Modernism, to become once
more Catholic Rome and to rediscover its 2000 year-old Tradition.
Then the problem of our reconciliation will have no further reason
to exist and the Church will experience a new youth.
Be so good,
Most Holy Father, as to accept the expression of my most respectful
and filially devoted sentiments in Jesus and Mary,
A Public Statement on the Occasion of the Episcopal Consecration
of Several Priests of the Society of St. Pius X.
October 19. 1983
We read in
the 20th Chapter of Exodus that God after having forbidden his people
to adore strange gods added these words, "It is I who am
the Lord thy God, a mighty and jealous God, visiting the iniquity
of fathers on their sons to the third and fourth generation
of those who hate Me.'. In Chapter 34 also of Exodus we read.
"Thou shalt not adore any strange god. A jealous God, that
is the name of the Lord.”
It is just
and salutary that God should be jealous of what belongs to Him a1one
and from all eternity, jealous
Of His infinite
eternal almighty being, jealous of His glory. of His truth, of His
charity; jealous of being the only Creator and Redeemer, and so
of being the end of all things, the sole way of salvation and happiness
for all angels and men, jealous of being the Alpha and the Omega.
Church founded by Him and to which He entrusted all the treasures
of salvation is for her part also jealous of the privileges of her
sole Master and Lord, and teaches all men that they must turn towards
her and be baptised by her if they wish to be saved and partake
of the glory of God in a happy eternity. Thus the Church is essentially
missionary. She is essentially one, holy; Catholic, Apostolic, and
admit of there being any other true religion outside of her, she
cannot admit that one may find any way to salvation outside of her
since she identifies herself with her Lord and God who said, "I
am the Way, the Truth, and the Life."
Hence she has
a horror of any communion or union with false religions, with heresies,
and with errors which put a distance between souls and her God who
is the one and only God. She knows only unity within her fold, as
does her God.
For that she
gives the blood of her martyrs, the life of her missionaries, of
her priests, the sacrifice of her religious and nuns, she offers
the daily Sacrifice of Propitiation.
But with Vatican
II a spirit of adultery has been blowing through the Church, a spirit
which in the Declaration of Religious Liberty allows of the principle
of religious liberty of conscience for internal and external acts,
with exemption from any authority. This is the principle of the
Declaration of the Rights of Man against the Rights of God. The
authorities of the Church, the State and the Family partake of the
authority of God and hence they have the duty to contribute to the
spread of the Truth and to the application of the Decalogue, and
to protect their subjects against error and immorality.
provoked the laicising of Catholic States which is an insult to
God and to His Church, reducing the Church to the status of equality
with false religions. This is exactly the spirit of adultery for
which the people of Israel were so often rebuked (See in Note 1,
the declaration of Pope Paul VI, Osservatore Romano, Apri1 24, 1969).
This spirit of adultery is also made clear in the ecumenism instituted
by "The Secretariat for the Unity of Christians." This
aberrant ecumenism has brought in its train all the reforms of the
Liturgy, of the Bible, of Canon Law; with the Collegiality that
destroys the personal authority of the Supreme Pontificate, of the
Episcopacy and of the Parish priest (See Note 2).
is not Catholic, it is the fruit of the modernism condemned by St.
Pius X. It wrecks all the institutions of the Church and especially
the seminaries and the clergy, in such a way that one may ask who
is still integrally Catholic amongst the clerics who submit to the
adulterous spirit of the Council! Hence nothing is so urgent in
the Church as to form a clergy repudiating this adulterous and modernist
spirit and saving the glory of the Church and her Divine Founder
by keeping the integral faith and the means established by Our Lord
and by the Tradition of the Church to keep this Faith, and to transmit
the life of grace and the fruits of the Redemption.
It will soon
be 20 years now that we have been striving with patience and firmness
to get the Roman authorities to understand this need for a return
to sane Doctrine and Tradition, for a renewal of the Church, for
the salvation of souls and for the glory of God.
But a deaf
ear is continually turned to our entreaties, nay more, we are being
asked to recognise the wisdom of the whole Council and of the reforms
ruining the Church. No one wishes to pay any heed to our present
experience of, with the grace of God, maintaining the Tradition
which produces true fruits of holiness and draws numerous vocations.
the Catholic priesthood which perpetuates the Catholic Church and
not an adulterous Church, we need Catholic bishops. So we find ourselves
constrained, because of the spirit of modernism invading today's
clergy, an invasion reaching even to the highest summits within
the Church, to undertake the consecrating of bishops, the principle
of this consecration having been accepted by the Pope, according
to Cardinal Ratzinger's letter of May the 30th. These episcopal
consecrations will not only be valid, but given the historical circumstances,
most probably also licit. However, be they licit or not, it is
sometimes necessary to abandon the letter of the law in order to
observe the spirit of the law.
The Pope can
only desire the Catholic priesthood to continue. Hence it is in
no way in a spirit of rupture or schism that we are carrying out
these Episcopal consecrations, but in order to come to the help
of the Church which finds herself no doubt in the most sorrowful
situation of her whole history. Had we found ourselves in the times
of St. Francis of Assisi, the Pope would have been in agreement
with us. There was not an occupation by freemasonry of the Vatican
in its happier days.
Hence we declare
our attachment and our submission to the Holy See and to the Pope.
In accomplishing this act of consecration we are aware of continuing
our service to the Church and the Papacy exactly as we have striven
to do ever since the first day of our priesthood.
The day when
the Vatican will be delivered from this occupation by Modernists
and will come back to the path followed by the Church down to Vatican
II, our new bishops will put themselves entirely in the hands of
our Sovereign Pontiff, to the point of desisting if he so wishes
from the exercise of their episcopal functions.
turn towards the Virgin Mary who is also jealous of the privileges
of her Divine Son, jealous of His glory; of His kingdom on earth
as in heaven. How often has she intervened for the defence, even
the armed defence, of Christendom against the enemies of the Kingdom
of Our Lord! We entreat her to intervene today to chase the enemies
out from inside the Church who are trying to destroy her more radically
than her enemies from outside. May she deign to keep in the integrity
of the Faith, in the love of the Church, in devotion to the successor
of Peter, all the members of the Society of St. Pius X and all the
priests and faithful who labour alongside the Society, in order
that she may both keep us from schism and preserve us from heresy.
May St. Michael
the Archangel inspire us with his zeal for the glory of God and
with his strength to fight demons.
May St. Pius
X share with us a part of his wisdom, of his learning, and his sanctity;
to discern the true from the false and the good from the evil in
these times of confusion and lies.
of the One and Only Church of Jesus Christ. Holy Catholic, Apostolic
and Roman. by the grace of God, and by election of his Holiness
Pope Pius XII.
PS. This Statement
drawn up in 1983 is still valid today. It needed only one correction
concerning the agreement with Rome for the consecration of a bishop
in the letter of May 30th, 1988. If the conversations of the months
of April and May did not reach a conclusion, that is because they
showed the will of Modernist Rome to make us accept the spirit and
reforms of Vatican II.
1. Declaration of Paul VI, Osservatore Romano, August 24, 1969:
position adopted by the Church with regard to the realities of this
earth is henceforth well known by everyone...and here is the most
important new principle to be put into practice...the Church agrees
to recognise the world as 'self-sufficient', she does not seek to
make the world an instrument for her religious ends…' This is a
declaration contrary to the Catholic Faith, against which I protested
in a letter to what used to be the Holy Office. The reply was, coming
from the Secretary of State, that is to say Cardinal Villot, that
I should quit Rome immediately; to which I answered that he would
have to send a squad of Swiss guards to force me to quit Rome. The
reply was silence. That is what has happened to the Vatican and
what it still is today with regard to the defenders of the Catholic
Faith. All the popes in their encyclicals stated the opposite. Not
only the Faith, but also sane philosophy rises up. In protest against
this declaration which laicised all the Catholic States.
2, Secretariat for
the Unity of Christians at the Council.
It is suitable
to recall the important role played by the members of the Secretariat
for the Unity of Christians in the Council. Cardinal Bea entered
into official relations with the Masonic Jewish Lodge of B'nai B'rith
of New York in the United States. It was Cardinal Bea who drew up
the projects for the schemas on Religious Liberty, on the Jews,
on non-Christian religions, on ecumenism, in collaboration with
Archbishop Willebrands, Secretary of the Secretariat, and Msgr De
Smedt, Vice-President of the Secretariat and Reporter at the Council
on the Declaration on Religious Liberty.
Willebrands formed part of the Vatican Commission for Judeo-Christian
relations and of the Commission which maintains relations with the
Ecumenical Council of Churches, and of the Commission which concerns
itself with relations with Moscow through the intermediary of the
Orthodox Church of Moscow. To them are to be joined Cardinal Etchegaray,
Msgr MaIler, the Dominican Fathers de Contenson, Bernard Dupuy,
and a number of others. The influence of the protestants of Taize
is not to be neglected either, who were able to come and go as they
liked in the Vatican. Nor should we forget the presence of 6 protestant
pastors in the Liturgical Commission. The harmfulness of all these
Commissions is considerable. The Commissions are paralyzing all
the normal activity of the Roman Curia. The Rome of the Commissions
is the active present-day Rome, Modernist and Masonic. Popes Paul
VI and John Paul II have wanted these commissions and have become
their slaves just as they are prisoners of the Roman Synods, fruit
of the Collegiality recognized by the new Canon Law. To read the
long article in the Dictionary of Catholic Theology, listed in the
index under the title "Ecumenism”, and written by Father Charles
Boyer. SJ, who was the Secretary of the Secretariat for Unity after
Archbishop. Willebrands, is very instructive in uncovering the ecumenical
spirit presiding over all the reforms.
Statement of Archbishop. Lefebvre on March 29, 1988 –
Obedience Oblige us to Disobey?
of the Seminary of the Society of St. Pius X in Switzerland, Father
Lorans, having asked me to help in drawing up this issue of the
Letter from Ecône, it seemed to me in these circumstances that it
would not be without utility to put before you again what I wrote
on January 20, 1978, concerning certain objections which could be
made as to our attitude with regard to the problems set by the present
situation of the Church.
One of these
questions was, How do you see obedience to the Pope? And here is
the reply I gave 10 years ago: "The principles governing
obedience are known and are so in conformity with sane reason
and common sense that one is driven to wonder how intelligent persons
can make a statement like, 'They prefer to be mistaken with the
Pope, than to be with the truth against the Pope.”
is not what the natural law teaches, nor the Magisterium of the
Church.. Obedience presupposes an authority which gives an order
or issues a law. Human authorities, even those instituted by God,
have no authority other than to attain the end apportioned them
by God and not to turn away from it. When an authority uses power
in opposition to the law for which this power was given it, such
an authority has no right to be obeyed and one must disobey it.
need to disobey is accepted with regard to a family father who would
encourage his daughter to prostitute herself with regard to the
civil authority which would oblige doctors to provoke abortions
and to kill innocent souls, yet people accept in every case the
authority of the Pope who is supposedly infallible in his government
and in all his words. Such an attitude betrays a sad ignorance of
history and of the true nature of papal infallibility.
time ago St. Paul said to St. Peter that he was ‘Not walking according
to the truth of the Gospel’ (Gal 2:14). St. Paul encouraged
the faithful not to obey him, St. Paul, if he happened to preach
any other gospel than the gospel that he had already taught
them (Gal 1:8)”
Thomas when he speaks of fraternal correction alludes to St. Paul’s
resistance to St. Peter and he makes the following comment: “To
resist openly and in public goes beyond the measure of fraternal
correction. St. Paul would not have done it towards St.Peter if
he had not in some way been his equal…We must realise, however;
that if there was question of a danger for the faith, the superiors
would have to be rebuked by their inferiors even in public.' This
is clear from the manner and reason for St. Paul's acting as he
did with regard to St. Peter whose subject he was, in such a way,
says the gloss of St. Augustine, 'that the very head of the Church
showed to superiors that if they ever chanced to leave the straight
and narrow path, they should accept to be corrected by their inferiors'
(St. Thomas IIa, lIae, q33, art 4, ad 2).
case evoked by St. Thomas is not merely imaginary because it took
place with regard to John XXII during his life. This pope thought
he could state as a personal opinion that the souls of the elect
do not enjoy the beatific vision until after the Last Judgment.
He wrote this opinion down in 1331 and in 1332 he preached
a similar opinion with regard to the pains of the damned. He
had the intention of putting forward this opinion in a solemn
the very lively reaction on the part of the Dominicans, above all
in Paris, and of the Franciscans made him renounce this opinion
in favour of the traditional opinion defined by his successor;
Benedict XII, in 1336.
is what Pope Leo XIII said in his encyclical, Libertas Praestantissimum,
June 20, 1888: ‘If then, by anyone in authority, something
be sanctioned out of conformity with the principles of right reason,
and consequently hurtful to the commonwealth, such an enactment
can have no binding force of law.' And a little further on he says,
'But where the power to command is wanting, or where a law is enacted
contrary to reason, or to the eternal law, or to some ordinance
of God, obedience is unlawful, lest while obeying man,
we become disobedient to God.'
our disobedience is motivated by the need to keep the Catholic
Faith. The orders being given us clearly express that they are
being given us in order to oblige us to submit without reserve to
the Second Vatican Council, to the post- Conciliar reforms, and
to the prescriptions of the Holy See, that is to say, to the orientations
and acts which are undermining our Faith and destroying the Church.
It is impossible for us to do this. To collaborate in the
destruction of the Church is to betray the Church and to betray
Our Lord Jesus Christ.
“All the theologians
worthy of this name teach that if the pope by his acts destroys
the Church, we cannot obey him (Vitoria: Obras, pp. 486-487;
Suarez: De Fide, disp. X, sec. VI, no.16; St. Robert Bellarmine:
de Rom. Pont. , Book 2, Ch. 29; Cornelius a Lapide: ad Gal 2,11,
etc...) and he must be respectfully, but publicly rebuked."
governing obedience to the pope's authority are the same as those
governing relations between a delegated authority and its subjects.
They do not apply to the Divine Authority which is always infallible
and indefectible and hence incapable of failing. To the extent that
God has communicated his infallibility to the Pope and to the extent
that the Pope intends to use this infallibility, which involves
four very precise conditions in its exercise, there can be no failure.
these precisely fixed conditions, the authority of the Pope is fallible
and so the criteria which bind us to obedience apply to his acts.
Hence it is not inconceivable that there could be a duty of disobedience
with regard to the Pope.
which was granted him was granted him for precise purposes and in
the last resort for the glory of the Holy Trinity, for Our Lord
Jesus Christ, and for the salvation of souls.
be carried out by the Pope in opposition to this purpose-would have
no legal value and no right to be obeyed, nay rather, it would oblige
us to disobey in order for us to remain obedient to God and faithful
to the Church.
true for everything that the recent popes have commanded in the
name of Religious Liberty or ecumenism since the Council: all the
reforms carried out under this heading are deprived of any legal
standing or any force of law. In these cases the popes use their
authority contrary to the end for which this authority was given
them. They have a right to be disobeyed by us.
and its history show publicly this need to remain faithful to God
and to the Church. The years 1974, 1975, 1976 leave us with the
memory of this incredible clash between Econe and the Vatican, between
the Pope and myself.
was the condemnation, the "suspension a divinis," wholly
in null and void because the Pope was tyrannically abusing his authority
in order to defend laws contrary to the good of the Church and to
the good of souls.
are a historical application of the principles concerning the duty
was the occasion for the departure of a certain number of priests
who were friends or members of the Society, who were scared by the
condemnation, and did not understand the duty to disobey under certain
circumstances. Since then, twelve years have passed by. Officially
the condemnation still stands, relations with the Pope are still
tense, especially as the consequences of this ecumenism are drawing
us into an apostasy which forced us to react vigorously. However,
the announcing of a consecration of bishops on June 29th last stirred
Rome into action: it at last made up its mind to fulfil our request
for an Apostolic Visitation by sending on November 11th, 1987, Cardinal
Gagnon and Msgr. Perl. As far as we were able to judge by the speeches
and reflections of our Visitors, their judgment was very favorable
indeed, and the Cardinal did not hesitate to attend the Pontifical
Mass on December 8th at Ecône, celebrated by the prelate "suspended
What can we
conclude from all this except that our disobedience is bearing good
fruit, recognised by the envoys of the authority which we disobey?
And here we are now confronted with new decisions to be taken. We
are more than ever encouraged to give the Society the means it needs
to continue its essential work, the formation of true priests of
the holy, and Catholic, and Roman Church. That is to say, to give
me successors in the episcopate.
this need, but will the Pope accept that these bishops come from
the ranks of Tradition? For ourselves it cannot be otherwise. Any
other solution would be the sign that they want to align us with
the Conciliar revolution, and there our duty to disobey immediately
revives. The negotiations are now under way and we shall soon know
the true intentions of Rome. They will decide the future.We must
continue to pray and to watch. May the Holy Ghost guide us through
the intercession of Our Lady of Fatima!
Archbishop Lefebvre's Letter to the Future Bishops, on the Feast
of St. Augustine, August 29, 1987
To: Frs. Williamson,
Tissier de Mallerais, Fellay, de Galarreta.
My Dear Friends,
The See of
Peter and the posts of authority in Rome being occupied by anti-Christs,
the destruction of the Kingdom of Our Lord is being rapidly carried
out even within His Mystical Body here below; especially through
the corruption of the Holy Mass which is both the splendid expression
of the triumph of Our Lord on the Cross, "Regnavit a Ligno
Deus,” and the source of the extension of His kingdom over souls
and over societies. Hence the absolute need appears obvious of ensuring
the permanency and continuation of the adorable Sacrifice of Our
Lord in order that “His Kingdom come". The corruption
of the Holy Mass has brought the corruption of the priesthood and
the universal decadence of Faith in the Divinity of Our Lord Jesus
up the Priestly Society of St. Pius X for the maintenance and perpetuity
of His glorious and expiatory sacrifice within the Church. He chose
Himself some true priests instructed in and convinced of these divine
mysteries. God bestowed upon me the grace to prepare these Levites
and to confer upon them the grace of the priesthood for the continuation
of the true sacrifice according to the definition of the Council
This is what
has brought down upon our heads persecution by the Rome of the anti-Christs.
Since this Rome, Modernist and Liberal, is carrying on its work
of destruction of the Kingdom of Our Lord, as Assisi and the confirmation
of the liberal theses of Vatican II on Religious Liberty prove,
I find myself constrained by Divine Providence to pass on the
grace of the Catholic episcopacy which I received, in order
that the Church and the Catholic priesthood continue to subsist
for the glory of God and for the salvation of souls.
why, convinced that I am only carrying out the holy will of
Our Lord, I am writing this letter to ask you to agree to receive
the grace of the Catholic episcopacy, just as I have already
conferred it on other priests in other circumstances. I will bestow
this grace upon you, confident that without too long a delay the
See of Peter will be occupied by a successor of Peter who is perfectly
Catholic, and into whose hands you will be able to put back the
grace of your episcopacy so that he may confirm it.
purpose of my passing on the episcopacy is that the grace of priestly
orders be continued, for the true Sacrifice of the Holy Mass to
be continued, and that the grace of the Sacrament of Confirmation
be bestowed upon children and upon the faithful who will ask
you for it.
you to remain attached to the See of Peter, to the Roman Church,
mother and mistress of all the Churches, in the integral Catholic
Faith, expressed in the various creeds of our Catholic Faith, in
the Catechism of the Council of Trent, in conformity with what you
were taught in your seminary. Remain faithful in the handing down
of this faith so that the Kingdom of Our Lord may come.
I beseech you to remain attached to the Priestly Society of St.
Pius X, to remain profoundly united amongst yourselves, in submission
to the Society's Superior General, in the Catholic Faith of all
time, remembering this word of St. Paul to the Galatians (Ch 1:8,9).
"But even if we or an angel from heaven were to teach you a
different gospel from the one we have taught you, let him be anathema.
As we have said before, now again I say: if anyone teaches you a
different gospel from what you have received, let him be anathema."
My dear friends, be my consolation in Christ Jesus, remain strong
in the Faith, faithful to the true Sacrifice of the Mass, to the
true and holy priesthood of Our Lord for the triumph and glory of
Jesus in heaven and upon earth, for the salvation of souls, for
the salvation of my own soul.
In the hearts
of Jesus and Mary I embrace you and bless you. Your father in Christ
Biographical Notes on the Candidates for the Episcopacy
Tissier de Mallerais
Born in Sallanches
(upper Savoy) in 1945. Father Tissier de Mallerais, after several
years of university studies which made him a Master of Arts, entered
in October of 1969 the seminary of St. Pius X then situated in Fribourg,
Switzerland. Ordained priest at Ecône on June 29, 1975, he was immediately
nominated professor at the seminary of St. Pius X. He became Rector
from 1979 to 1983. After fulfIlling the task of chaplain of the
Novitiate of the Sisters of the Society of St. Pius X at St. Michel
en Brenne, in France, he became in 1984 the General Secretary of
the Society of St. Pius X, a post which he holds to this day: Father
Tissier de Mallerais has made a specialty of critically analyzing
the Declaration of the Second Vatican Council on Religious Liberty.
He presently resides in the Generalate of the Society in Rickenbach
in Solothurn, Switzerland.
48 years old,
Father Williamson was born into an Anglican family. Receiving a
Degree from the University of Cambridge, he devoted more than 7
years to teaching literature, an activity which took him for 2 years
to the heart of black Africa. At the age of 30 years. he abjured
Anglicanism in order to convert to the Catholic Faith. In October
1972 he entered Archbishop Lefebvre's seminary in Ecône where 4
years of formation brought him to the priesthood on June 29, 1976.
From 1976 to 1981 Father Williamson performed the function of professor
at the Society's seminaries at Weissbad and Ecône, of which he was
to become the vice-Rector in 1979. In 1982 Archbishop Lefebvre,
then General Superior of the Society of St. Pius X, nominated him
to the seminary in Ridgefield, CT, USA, of which he has been Rector
Alfonso de Galarreta
Father de Galarreta was born in January of 1957 at Torre la Vega
in Spain. After a period spent in the diocesan seminary of La Plata
from 1975 to 1977, and realizing that the formation being given
there no longer corresponded to the ideal of the priesthood as the
Church has always understood it, Father de Galarreta entered the
seminary of Econe in 1978. After 2 years during which he showed
excellent aptitudes in all fields, he was ordained by Archbishop
Lefebvre in August 1980 at Buenos Aires. From 1980 to 1985 he was
to perform the function of professor at the Society's seminary at
la Reja in the Argentine. Finally in 1985. Father Schmidberger nominated
him as superior of the South American District, whose territory
is the most extensive in the Society of St. Pius X, and in which
the apostolate requires great fortitude of soul. Father de Galarreta
who besides his mother tongue has a fluent command of French, presently
resides in Buenos Aires.
A Swiss born
at Sierre (Valais) in 1958. Father Fellay entered the seminary of
Ecône in October 1977 at the age of 19 years. Five years of solid
formation, in the course of which his superiors discovered in him
excellent aptitudes, led him to receive ordination to the priesthood
on June 29th, 1982, from the hands of Archbishop Lefebvre.
Immediately afterwards he was nominated General Bursar of the Society
of St. Pius X, a post which he still occupies in Rickenbach, the
residence of the Society's Superior General. Since 1988, he has
been looking after the administration of the District of Switzerland.
Father Fellay speaks 5 languages and has undertaken numerous apostolic
journeys in the countries of the Third World.
Considerations of Canon Law: The Dispositions of Canon Law in Case
considerations are drawn from a study by Professor Georg May, President
of the Canon Law Seminary at the University of Mainz, entitled "Legitimate
Self-defense, Resistence, Emergency:” written in 1984. These considerations
provide as it seems to us interesting points to help us think about
punishments eventually incurred as a result of an emergency conse-cration
The Code of
1917 spoke of emergency in Canon 2205, paragraphs 2 and 3. The Code
of 1983 deals with emergency in Canons 1323 paragraph 4, and 1324
paragraphs 1 and 5. The law does not state what it understands by
this term. It leaves juris- prudence the task of saying precisely
what it means, but from the context it is clear that an emergency
is a state in which the goods necessary for life are endangered
in such a way that to escape from it, the violation of certain laws
The Code recognises
emergency as a circumstance exempting Catholics from any penalty
in case they have to violate the law (New Code 1323, paragraph 4),
provided that the action is not intrinsically evil or prejudicial
to souls; in this latter case the emergency would merely attenuate
the punishment. But no punishment “latae sententiae" can affect
someone who has acted in an emergency situation (New Code 1324,
of Emergency in the Church
In the Church
as in civil society there can be conceived a state of necessity,
of emergency, or of urgency which cannot be overcome by observing
the positive law. Such a situation exists in the Church when the
continuation, order, or activity of the Church are threatened or
harmed in an important way. This menace can bear mainly on teaching,
liturgy, and ecclesiastical discipline.
Law within the Church
A state of
emergency justifies emergency law. The emergency law in the Church
is the sum of juridical rules which apply where there is a threat
against the perpetuity or activity of the Church.
law can be resorted to only when one has exhausted all possibilities
of re-establishing the normal situation by relying on positive law.
Emergency law includes also the positive authorisation to take the
measures, to launch the initiatives, to create the organisms, necessary
for the Church to be able to continue its mission of preaching the
divine truth and of dispensing the grace of God.
justifies only those measures, which are necessary for the restoration
of the functions of the Church.
of proportionality must be observed. The Church and firstly its
organs has the right, but also the duty, to take all measures necessary
to remove dangers. In an emergency situation the Church's
pastors may take extraordinary measures to protect or re-establish
the Church's activity. If an organ of the Church does not carry
out its necessary or indispensable functions, the other organs of
the Church have the right and the duty to utilise the power they
have within the Church so that the Church's life may be guaranteed
and its end may be attained. If the Church authorities refuse their
approval, the responsibility of the other members of the Church
increases but so does their juridical competency or right to act.
A Testimonial: --Rome and the "Reconciliation'.
Rome not have been trusted? Had not Rome given enough signs of good
will, and of a sincere desire for reconciliation?" Such will
be the questions that many will ask-on the occasion of the episcopal
consecrations of June 30th.
It is not for
us to judge men's intentions, so rather than question the good will
of the Roman authorities we prefer to state the facts for which
they are responsible.
That is why
we are giving here below the extracts from a letter written by a
seminarian who left Ecône to join the seminary; Mater Ecclesiae,
at Rome, an establishment desired by the Holy Father and opened
by him on October 15th, 1986, and protected by a commission of Cardinals.
Mater Ecclesiae was designed, you will remember, to be a
Seminary to receive seminarians who left Ecône and "any others
who felt like them."
sorry I am! Yes! I have everything, absolutely everything to be
sorry about in this 'enterprise' of Mater Ecclesiae. Firstly
my being sent away for having made insistent requests in favour;
for example, of more frequent Tridentine Masses, the wearing of
ecclesiastical dress, the correction within the seminary of the
errors of the courses being taught us at the Angelicam University...
reply to these requests, repeated many times, was silence, and above
all, the steady and by now complete realigning of the House and
of each of the seminarians on Modernist Rome. The whole enterprise
is the laughing-stock of the progressives, with the French bishops
at their head, including some of the most traditional!
by day we saw the situation growing worse, the seminarians taking
off their habit, seminarians getting themselves accepted by the
bishops by renouncing everything, being ready for anything…Then
there came the time of sanctions when all those who had been given
the task of helping us were ordered by the authorities to look after
us no longer…Henceforth for anyone who wanted nothing to do with
the bishops of France or anywhere else, there is absolutely no further
solution…Vagus…we are from now on wandering clerics, left hanging
in the void.
Pope did nothing, and no doubt next year the House Mater Ecclesiae
will be closed, which may well be no bad thing.
times I had the occasion to say either to Cardinal Ratzinger or
to certain Monsignori of the Curia that, alas, we were forced to
admit that Archbishop: Lefebvre was right on most questions and
that I was wrong.
causes me much suffering to write you these lines as I think of
my idiocy in having abandoned Ecône despite your advice, the cowardice
of the authorities (I am weighing my words) when it comes to Tradition
and their similar cowardice when it comes to 'ecumenism' towards
the others, the abandoning and denial on the part of almost all
those who had undertaken never to let go…everything, yes, absolutely
everything, fills me with regret!"
an ex-seminarian. Rome June 2. 1988.
THOMAS AQUINAS SEMINARY, Route 1 Box 97, A-l , Winona,