SSPX Communiqué after meeting of all Superiors (on Canonical recognition)

At the conclusion of the meeting of the major superiors of the Society of Saint Pius X that was held in Switzerland, from June 25 to 28, 2016, the Superior General addressed the following communiqué:
The purpose of the Society of Saint Pius X is chiefly the formation of priests, the essential condition for the renewal of the Church and for the restoration of society.
In the great and painful confusion that currently reigns in the Church, the proclamation of Catholic doctrine requires the denunciation of errors that have made their way into it and are unfortunately encouraged by a large number of pastors, including the Pope himself.
The Society of Saint Pius X, in the present state of grave necessity which gives it the right and duty to administer spiritual aid to the souls that turn to it, does not seek primarily a canonical recognition, to which it has a right as a Catholic work. It has only one desire: faithfully to bring the light of the bi-millennial Tradition which shows the only route to follow in this age of darkness in which the cult of man replaces the worship of God, in society as in the Church.
The “restoration of all things in Christ” intended by Saint Pius X, following Saint Paul (cf. Ep.h 1:10), cannot happen without the support of a Pope who concretely favors the return to Sacred Tradition. While waiting for that blessed day, the Society of Saint Pius X intends to redouble its efforts to establish and to spread, with the means that Divine Providence gives to it, the social reign of Our Lord Jesus Christ.
The Society of Saint Pius X prays and does penance for the Pope, that he might have the strength to proclaim Catholic faith and morals in their entirety. In this way he will hasten the triumph of the Immaculate Heart of Mary that we earnestly desire as we approach the centennial of the apparitions in Fatima.
Bishop Bernard Fellay, Superior General of the Society of Saint Pius X
Ecône, June 29, 2016
The Feast of Saints Peter and Paul
– Saw this on Rorate Caeli here –

Declaration Concerning the Synod on the Family – Bishop Fellay

The Final Report of the second session of the Synod on the Family, published on October 24, 2015, far from showing a consensus of the Synod Fathers, is the expression of a compromise between profoundly divergent positions. Of course we can read in it some doctrinal reminders about marriage and the Catholic family, but we note also some regrettable ambiguities and omissions, and most importantly several breaches opened up in discipline in the name of a relativistic pastoral “mercy”.  The general impression that this document gives is of confusion, which will not fail to be exploited in a sense contrary to the constant teaching of the Church.

This is why it seems to us necessary to reaffirm the truth received from Christ (1) about the role of the pope and the bishops and (2) about marriage and the family. We are doing this in the same spirit that prompted us to send to Pope Francis a petition before the second session of this Synod.

1. The Role of the Pope and the Bishops[1]

As sons of the Catholic Church, we believe that the Bishop of Rome, the Successor of St. Peter, is the Vicar of Christ, and at the same time that he is the head of the whole Church. His power is a jurisdiction in the proper sense. With regard to this power, the pastors, as well as the faithful of the particular Churches, separately or all together, even in a Council, in a Synod, or in episcopal conferences, are obliged by a duty of hierarchical subordination and genuine obedience.

God has arranged things in such a way that, by maintaining unity of communion with the Bishop of Rome and by professing the same faith, the Church of Christ might be one flock under one Shepherd. God’s Holy Church is divinely constituted as a hierarchical society, in which the authority that governs the faithful comes from God, through the pope and the bishops who are subject to him.[2]

When the supreme papal Magisterium has issued the authentic expression of revealed truth, in dogmatic matters as well as in disciplinary matters, it is not within the province of ecclesiastical organs vested with a lesser degree of authority—such as bishops’ conferences—to introduce modifications to it.

The meaning of the sacred dogmas that must be preserved perpetually is the one that the Magisterium of the pope and the bishops has taught once and for all, and it is never lawful to deviate from it. Hence the Church’s pastoral ministry, when it practices mercy, must begin by remedying the poverty of ignorance, by giving souls the expression of the truth that will save them.

In the hierarchy thus instituted by God, in matters of faith and magisterial teaching, revealed truths were entrusted as a Sacred Deposit to the apostles and to their successors, the pope and the bishops, so that they might guard it faithfully and teach it authoritatively. The sources that contain this Deposit are the books of Sacred Scripture and the non-written traditions which, after being received by the apostles from Christ Himself or handed on by the apostles under the dictation of the Holy Ghost, have come down to us.

When the teaching Church declares the meaning of these truths contained in Scripture and Tradition, she imposes it with authority on the faithful, so that they might believe it as being revealed by God. It is false to say that the job of the pope and the bishops is to ratify what the sensus fidei or the common experience of the ‘People of God’ suggests to them.

As we already wrote in our Petition to the Holy Father: “Our uneasiness is caused by something that Saint Pius X condemned in his Encyclical Pascendi:  an alignment of dogma with supposed contemporary demands. Pius X and you, Holy Father, received the fullness of the authority to teach, sanctify and govern in obedience to Christ, who is the Head and the Shepherd of the flock in every age and in every place, whose faithful vicar the pope should be on this earth. The object of a dogmatic condemnation could not possibly become, with the passage of time, an authorized pastoral practice.”

This is what prompted Archbishop Marcel Lefebvre to write in his Declaration dated November 21, 1974: “No authority, not even the highest in the hierarchy, can force us to abandon or diminish our Catholic Faith, so clearly expressed and professed by the Church’s Magisterium for nineteen centuries. ‘But though we,’ says St. Paul, ‘or an angel from heaven preach a gospel to you besides that which we have preached to you, let him be anathema.’”[3]

2. Marriage and the Catholic Family

As for marriage, God provided for the increase of the human race by instituting marriage, which is the stable and perpetual union of a man and a woman.[4] The marriage of baptized persons is a sacrament, since Christ elevated it to that dignity; marriage and the family are therefore institutions that are both divine and natural.

The primary end of marriage is the procreation and education of children, which no human intention should prevent by performing acts contrary to it. The secondary end of marriage is the mutual assistance that the spouses offer to each other as well as the remedy to concupiscence.

Christ established that the unity of marriage would be definitive, both for Christians and for all mankind. This unity possesses an indissoluble character, such that the conjugal bond can never be broken, neither by the will of the two parties nor by any human authority: “What God hath joined together, let no man put asunder.”[5] In the case of the sacramental marriage of baptized persons, this unity and indissolubility are further explained by the fact that it is the sign of Christ’s union with His Bride.

Anything that human beings may decree or do against the unity or indissolubility of marriage is not in keeping with the requirements of nature or with the good of human society. Moreover, faithful Catholics have the serious duty not to join together solely by the bond of a civil marriage, without taking into account the religious marriage prescribed by the Church.

The reception of the Eucharist (or sacramental Communion) requires the state of sanctifying grace and union with Christ through charity; it increases this charity and at the same time signifies Christ’s love for the Church, which is united with Him as His only Spouse. Consequently, those who deliberately cohabit or even live together in an adulterous union, contrary to the laws God and of the Church, cannot be admitted to Eucharistic Communion because they are giving the bad example of a serious lack of justice and charity, and they are considered public sinners: “He that shall marry her that is put away committeth adultery.”[6]

In order to receive absolution for one’s sins within the framework of the Sacrament of Penance, it is necessary to have the firm resolution to sin no more, and consequently those who refuse to put an end to their irregular situation cannot receive valid absolution.[7]

In keeping with the natural law, man has a right to exercise his sexuality only within lawful marriage, while respecting the limits set by morality. This is why homosexuality contradicts natural and divine law. Unions entered into apart from marriage (cohabitation, adulterous, or even homosexual unions) are a disorder contrary to the requirements of the natural divine law and are therefore a sin; it is impossible to acknowledge therein any moral good whatsoever, even diminished.

Given current errors and civil legislation against the sanctity of marriage and the purity of morals, the natural law allows no exceptions, because God in His infinite wisdom, when He gave His law, foresaw all cases and all circumstances, unlike human legislators. Therefore so-called situation ethics, whereby some propose to adapt the rules of conduct dictated by the natural law to the variable circumstances of different cultures, is inadmissible. The solution to problems of a moral order must not be decided solely by the consciences of the spouses of or their pastors, and the natural law is imposed on conscience as a rule of action.

The Good Samaritan’s care for the sinner is manifested by a kind of mercy that does not compromise with his sin, just as the physician who wants to help a sick person recover his health effectively does not compromise with his sickness but helps him to get rid of it. One cannot emancipate oneself from Gospel teaching in the name of a subjectivist pastoral approach which, while recalling it in general, would abolish in on a case-by-case basis. One cannot grant to the bishops the faculty of suspending the law of the indissolubility of marriage ad casum, without running the risk of weakening the teaching of the Gospel and of fragmenting the authority of the Church. For, in this erroneous view, what is affirmed doctrinally could be denied pastorally, and what is forbidden de jure could be authorized de facto.

In this utter confusion it is now up to the pope—in keeping with his responsibility, and within the limits set on him by Christ—to restate clearly and firmly the Catholic truth quod semper, quod ubique, quod ab omnibus,[8] and to keep this universal truth from being contradicted in practice locally.

Following Christ’s counsel: vigilate et orate, we pray for the pope: oremus pro pontifice nostro Francisco, and we remain vigilant: non tradat eum in manus inimicorum ejus, so that God may not deliver him over to the power of his enemies. We implore Mary, Mother of the Church, to obtain for him the graces that will enable him to be the faithful steward of the treasures of her Divine Son.

Menzingen, October 27, 2015
+ Bernard FELLAY
Superior General of the Society of Saint Pius X

Found Online Here

A Petition To The Holy Father – From Bishop Fellay

Most Holy Father,
It is with great anxiety that we observe all around us a persistent degradation of marriage and the family, the origin and foundation of all human society. This decay is rapidly accelerating, particularly because of the legalization of the most immoral and depraved sorts of behavior. Today the law of God, even the simply natural law, is being publicly trampled underfoot; the gravest sins are multiplying in a troubling way and cry out to Heaven for vengeance.
Most Holy Father,
We cannot conceal from you the fact that the first part of the Synod dedicated to “Pastoral Challenges of the Family in the Context of Evangelization” greatly alarmed us. From ecclesiastical dignitaries we heard and read statements so contrary to the clear and constant doctrine of the Church concerning the sanctity of marriage, that our souls were deeply disturbed. These men claimed to have your support, and their claims met with no public denial. What worries us even more is that certain of your words give the impression that it might be possible for doctrine to evolve in response to new needs of the Christian people. Our disquiet comes from the fact that in his encyclical Pascendi, Saint Pius X condemned an alteration of dogma that would make it conform to so-called requirements of the present time. Both Pius X and you, Most Holy Father, received the fullness of the authority to teach, sanctify, and govern in obedience to Christ, Who is the head and pastor of the flock at all times and in all places, and whose faithful vicar the Pope must be on this earth. That which has been subject to a solemn condemnation cannot, over time, become an approved pastoral practice.
God, the author of nature, established the stable union of a man and a woman for the purpose of perpetuating the human species. Old Testament revelation teaches us, in the most obvious way, that indissoluble marriage between one man and one woman was established directly by God, and that its essential characteristics were not left by Him to the free choice of men, such that marriage remains under a very special divine protection: “Thou shalt not covet thy neighbor’s wife.” (Exodus 20:17)

The gospels teach us that Jesus Himself, by virtue of his supreme authority, definitively reestablished marriage in its original purity, which the corruption of men had altered: “What therefore God hath joined together, let no man put asunder.” (Matthew 19:6)
Throughout time it has been the glory of the Catholic Church to defend the human and divine reality of marriage against turmoil, despite entreaties, disregarding threats and temptations. Even though corrupt men abandoned her for this reason alone, the Church has always held high the standard of fidelity, purity, and fruitfulness, in short, the standard of genuine conjugal and familial love.
As the second part of this Synod dedicated to the family approaches, in conscience we feel it our duty to express to the Apostolic See the profound anxieties which seize us at the thought of “conclusions” that could be proposed on that occasion, if by some great misfortune there were to be a new attack against the sanctity of marriage and the family, a new weakening of couples and home life. We hope with all our heart that the Synod will on the contrary perform a work of genuine mercy by recalling in its entirety, for the good of souls, the Church’s salutary teaching on the subject of marriage.
We are fully aware, especially in the present context, that people entangled in abnormal marital situations must be welcomed pastorally with compassion, so as to show them the very merciful face of the God of love proclaimed by the Church.
Nevertheless, the law of God, expression of his eternal love for mankind, is in itself the supreme mercy for all periods of history, all persons, and all situations. Therefore we pray that the gospel truth concerning marriage, which the Synod ought to proclaim, may not be skirted in practice by numerous “pastoral exceptions” that would distort its true meaning, or by legislation that would almost unfailingly abolish its real import. On this point we feel obliged to say that, despite reminders concerning the indissolubility of marriage, the canonical changes required by the Moto Proprio Mitis Iudex Dominus Iesus facilitating declarations of nullity will de facto open the door to legal proceedings authorizing “Catholic divorce,” even if goes by another name.
These modifications acknowledge contemporary morals without attempting to put them in accord with the divine law. Are we then not to be heart stricken by the fate of children born to these marriages annulled in haste and who cannot but be victims of the “culture of waste”.
In the sixteenth century Pope Clement VII refused to accord Henry VIII of England the divorce he was demanding. Despite much pressure and at the risk of an Anglican schism, the Pope upheld the sublime teaching of Christ and his Church concerning the indissolubility of marriage. Will his decision now be repudiated by a “canonical repentance”?
Throughout the world in recent times, many families have courageously rallied against civil laws that undermine the natural and Christian family and publicly encourage scandalous behavior contrary to the most basic morality. Can the Church abandon those who, sometimes to their own detriment, and always subject to mockery and taunts, wage this necessary but very difficult battle? Such a stance would constitute a disastrous counter-witness, and for these persons it would be a source of disgust and discouragement. Churchmen, on the contrary, by virtue of their very mission, should offer them clear support backed up by solid arguments.
Most Holy Father,
For the honor of Our Lord Jesus Christ, for the consolation of the Church and of all faithful Catholics, for the good of society and of all humanity, in this crucial hour we petition you therefore to let your voice resound throughout the world with a word of truth, clarity, and firmness, in defense of Christian and even merely human marriage, in support of its foundation, namely, the difference and complementarity of the sexes, upholding its exclusivity and indissolubility. With filial piety we beg you to let your voice be heard by all, and that it be accompanied by actions too in support of the Catholic family.
We entrust this humble petition to the patronage of Saint John the Baptist, who underwent martyrdom for having publicly defended the sanctity and exclusivity of marriage, even against a scandalous civil authority in a case of “divorced-and-remarried persons.” And we pray the Precursor give Your Holiness the courage to recall before the whole world the true doctrine concerning natural and Christian marriage.

 

On the Feast of the Seven Sorrows of Our Lady, September 15, 2015
+Bernard Fellay
Superior General of the Society of Saint Pius X

Pope Gives Society Of St Pius X Power To Absolve Sins In ‘Year Of Mercy’

Here is great news that was in the Communiqué of the General House of the Society of St. Pius X on the letter of Pope Francis that gives them power to absolve sins in the year of Mercy.logo_fsspxThe Society of St. Pius X learned, through the press, of the provisions taken by Pope Francis on the occasion of the upcoming Holy Year. In the last paragraph of his letter addressed September 1, 2015, to Archbishop Rino Fisichella, president of the Pontifical Council for the Promotion of the New Evangelization, the Holy Father writes:

“I establish that those who during the Holy Year of Mercy approach these priests of the Society of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins.”Archbishop-Lefebvre-documentary-case-front-800x800

The Society of St. Pius X expresses its gratitude to the Sovereign Pontiff for this fatherly gesture. In the ministry of the sacrament of penance, we have always relied, with all certainty, on the extraordinary jurisdiction conferred by the Normae generales of the Code of Canon Law. On the occasion of this Holy Year, Pope Francis wants all the faithful who wish to confess to the priests of the Society of St. Pius X to be able to do so without being worried.SSPX Ordination_imposition_of_hands

During this year of conversion, the priests of the Society of St. Pius X will have at heart to exercise with renewed generosity their ministry in the confessional, following the example of tireless dedication which the holy Cure of Ars gave to all priests.

Menzingen,
September 1, 2015

Menzingen is the city in Switzerland where the SSPX has it headquarters.  Two things I have always been told is that the Holy Sacraments of Marriage and Confession were invalid by the Society’s priests because of their irregular canonical status with the Vatican. So this may be a beginning of resolving this dilemma.

Bishop Athanasius Schneider On Society Of St. Pius X

Here is a clarification by Bishop Schneider on his opinion of the Society of St. Pius X dealing with whether they are schismatics and what their canonical standing is with Rome. This assessment came after his visit to their seminaries on the part of the Vatican.  FellayPhone
Dear Michael Voris, here are some clarifications about the issue of the SSPX:
1. I have not said that there are no reasons which would hinder a canonical recognition of the SSPX, but I said more cautiously “To my knowledge there are no weighty reasons”.
2. I have not said that the current canonical situation of the SSPX is OK. The contrary, because of the their uncanonical status it is necessary that they receive the recognition from the Holy See.
3. I said that the SSPX should be received as they are, meanwhile. My thought is this: for pedagogical and pastoral reasons they should be meanwhile accepted as they are, in order to correct by time those things which have to be corrected in the SSPX.
4. I never said, that I support the positions of the SSPX about Vatican II. I only said, that there is on both sides, i.e. the Holy See and the SPPX an over-evaluation and overestimation of Vatican II, yet on opposing points of views. The question is the right measure, i.e. we must have an estimation and a good evaluation of Vatican II, but not in an exaggerated manner. We have not to make Vatican II a Council isolated from all the previous Councils or a kind of super-Council.
5. This is the tragedy of the history, that in confused times as this is our time, the good forces in the Church, which want to restore the true faith and Divine worship often fight one against the other, to the detriment of the true renewal and to the joy of the enemies outside and inside the Church.
6. Of course, the SPPX has to make their critics with more respect towards the supreme authority of the Church and has to avoid incorrect and exaggerated expressions and judgements. One has to act with the principle “veritatem facientes in caritate” (to defend the truth with love). This I often told to the representatives of the SSPX.
7. One has to have enough intellectual honesty and objectivity as to admit that the SSPX makes some theological criticism of some not strictly dogmatic affirmations in the texts of Vatican II and of some postconciliar documents, which have to be taken seriously. Unfortunately their criticism lacks sometimes the due respectful form. Nevertheless, some theological objections of the SSPX can be a constructive contribution for a more mature theological explication of certain themes, as for example the collegiality, religious liberty, the liturgical reform
8. Each true catholic should only be glad and thank God, when the SSPX with all their priests and Catholic families, from which the majority are faithful Catholics, would be recognized by the Holy See, so that there would be a new considerable force for a renewal of the Church according to the mind of the Saints, of our forefathers and of the true intention of Pope John XXIII, the intention which is demonstrated in his speeches and especially in the document drafts (schemata) which this Pope ordered to prepare and which he personally approved.
9. The current situation of the Church is similar to that of the Arian Crisis in the 4th century: there is a naval battle in the night, where the enemies of the Church attack vehemently the big ship of the Church, whereas in the same time little ships of several true Catholic groups attacks one another, instead of make a common defense against the enemies.
I give you the permission to use these my clarifications and to spread them. God bless you, + Athanasius Schneider
Taken from Rorate Caeli blog.
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