The Schism We Face

 

I opened my email today to find a post from Abyssum.org (Bishop Emeritus Gracida of Corpus Cristi, TX) that gives insight into the schism that took place after Vatican II.  He believes we are fast approaching another such event.

Faithful Catholics, unaware of the tremendous upheaval coming into our Church as a result of Vatican II, can find it frustrating when trying to understand what our Catholic brothers and sisters are talking about with terms like traditionalist, conservative, modernists, sedevacantists or schism. These terms weren’t essential to me until I realized that they apply to the very core of my true faith. That is why I believe then-Cardinal Ratzinger’s talk on the schism stemming from Vatican II is vital in helping us understand what is behind the one we face.  Knowing founder Archbishop Lefebvre’s background and SSPX beginnings helps in understanding some of those frustrating terms:

The current head of The Society of Saint Pius X has called all his priests and laity to fast and pray in reparation for the idolatry of the Amazon Synod this weekend.  From Lifesite News:

The Superior General of the Priestly Society of St. Pius X (SSPX) is calling for a day of “prayer and reparation” and for Masses to be said to ask God to protect His Church and to spare it from punishments for the pagan rituals that were performed at the Vatican during the Pan-Amazonian Synod. FULL TEXT HERE

(Other priests have joined the call.  I’m making it a personal commitment and will post about this call to prayer. )

Archbishop Marcel Lefebvre was the Superior General of the Holy Ghost Fathers and assigned to participate in the drafting and preparation of documents for the upcoming Second Vatican Council (1962–1965) announced by Pope John XXIII. Most of the texts he helped prepare for the Vatican II Council were rejected, and new, liberal, modernist versions were substituted in their place. Archbishop Lefebvre, along with other conservative or traditionalist prelates, formed a group called The Coetus Internationalis Patrum representing the minority at Vatican II. When members of the Holy Ghost Fathers demanded implementation of council-inspired reforms in 1968, he resigned as Superior General.

In 1970, Lefebvre founded the Society of Saint Pius X (SSPX), a small community of seminarians, in the village of Écône, Switzerland, with the permission of Bishop of Fribourg. In 1975, the Holy See ordered Lefebvre to disband the society. Committed to the traditional Church, Lefebvre ignored the decision. In 1988, he consecrated four bishops to continue his work with the SSPX. The Holy See immediately declared that he and the other bishops who had participated in the ceremony had incurred automatic ex-communication under Catholic canon law. Lefebvre, also using canon law, refused to acknowledge the ex-communication until his death three years later. At the request of the four surviving  SSPX Bishops in 2009, 18 years after Lefebvre’s death, Pope Benedict XVI lifted the ex-communication. The Society of Saint Pius X came back into communion with the Church. While they are no longer considered sedevacantist, there remains other communities which are.


Pope Benedict’s talk to the bishops in Chili happened only one month after the Vatican’s “split” with SSPX founder Lefebvre. Benedict is considered to be a big part of Vatican II, yet even while he was still a Cardinal, we understand by reading these words that he himself was not happy with the destruction that took place in so many of our Churchs and within the liturgy.  It is very revealing.  Especially when we realize that there is a growing consensus among Catholics that he is the true pope, but that is for another post.

 

AS WE APPROACH THE MOMENT OF ANOTHER FORMAL SCHISM IN THE CHURCH, IT IS HELPFUL TO REVIEW THE WORDS OF Pope Benedict XVI FOLLOWING THE FORMAL BREAK WITH ROME BY ARCHBISHOP MARCEL LEFEBVRE

Posted abyssum.org on November 7, 2019


Cardinal Ratzinger’s address to bishops of Chile

Following is the translated text of an address by Joseph Cardinal Ratzinger, Prefect of the Congregation for the Doctrine of the Faith, given 13 July 1988, in Santiago, Chile before that nation’s Bishops.

“In recent months, we have put a lot of work into the case of Lefebvre with the sincere intention of creating for his movement a space within the Church that would be sufficient for it to live. The Holy See has been criticized for this. It is said that it has not defended the Second Vatican Council with sufficient energy; that, while it has treated progressive movements with great severity, it has displayed an exaggerated sympathy with the traditionalist rebellion. The development of events is enough to disprove these assertions. The mythical harshness of the Vatican in the face of the deviations of the progressives is shown to be mere empty words. Up until now, in fact, only warnings have been published; in no case have there been strict canonical penalties in the strict sense. And the fact that when the chips were down Lefebvre denounced an agreement that had already been signed shows that the Holy See, while it made truly generous concessions, did not grant him that complete license which he desired. Lefebvre has seen that, in the fundamental part of the agreement, he was being held to accept Vatican II and the affirmations of the post-conciliar Magisterium, according to the proper authority of each document.

“There is a glaring contradiction in the fact that it is just the people who have let no occasion slip to allow the world to know of their disobedience to the Pope, and to the magisterial declarations of the last 20 years, who think they have the right to judge that this attitude is too mild and who wish that an absolute obedience to Vatican II had been insisted upon. Similarly, they would claim that the Vatican has
conceded a right to dissent to Lefebvre, which has been obstinately denied to the promoters of a progressive tendency. In reality, the only point which is affirmed in the agreement, following Lumen Gentium 25, is the plain fact that not all documents of the Council have the same authority. For the rest, it was explicitly laid down in the text that was signed that public polemics must be avoided and that an attitude is required of positive respect for official decisions and declarations.

“It was conceded, in addition, that the Fraternity of St. Pius X would be able to present to the Holy See — which reserves to itself the sole right of decision — their particular difficulties regarding interpretations of juridical and liturgical reforms. All of this shows plainly that in this difficult dialogue, Rome has united generosity, in all that was negotiable, with firmness in essentials. The explanation which Msgr. Lefebvre has given, for the retraction of his agreement, is revealing. He declared that he has finally understood that the agreement he signed aimed only at integrating his foundation into the ‘Conciliar Church.’. The Catholic Church in union with the Pope is, according to him, the ‘Conciliar Church’ which has broken with its own past. It seems indeed that he is no longer able to see that we are dealing with the Catholic Church in the totality of its Tradition and that Vatican II belongs to that.

“Without any doubt, the problem that Lefebvre has posed has not been concluded by the rupture of June 30th. It would be too simple to take refuge in a sort of triumphalism and to think that this difficulty has ceased to exist from the moment in which the movement led by Lefebvre has separated itself by a clean break with the Church. A Christian never can, or should, take pleasure in a rupture. Even though it is absolutely certain the fault cannot be attributed to the Holy See, it is a duty for us to examine ourselves, as to what errors we have made, and which ones we are making even now. The criteria with which we judge the past in the Vatican II decree on ecumenism must be used — as is logical — to judge the present as well.

“One of the basic discoveries of the theology of ecumenism is that schisms can take place only when certain truths and certain values of the Christian faith are no longer lived and loved within the Church. The truth which is marginalized becomes autonomous, remains detached from the whole of the ecclesiastical structure, and a new movement then forms itself around it. We must reflect on this fact: that a large number of Catholics, far beyond the narrow circle of the Fraternity of Lefebvre, see this man as a guide, in some sense, or at least as a useful ally. It will not do to attribute everything to political motives, to nostalgia, or to cultural factors of minor importance. These causes are not capable of explaining the attraction which is felt even by the young, and especially by the young, who come from many quite different nations, and who are surrounded by completely distinct political and cultural realities. Indeed they show what is from any point of view a restricted and one-sided outlook; but there is no doubt whatever that a phenomenon of this sort would be inconceivable unless there were good elements at work here, which in general do not find sufficient opportunity to live within the Church of today.

“For all these reasons, we ought to see this matter primarily as the occasion for an examination of conscience. We should allow ourselves to ask fundamental questions about the defects in the pastoral life of the Church, which are exposed by these events. Thus we will be able to offer a place within the Church to those who are seeking and demanding it and succeed in destroying all reason for schism. We can make such schism pointless by renewing the interior realities of the Church. There are three points, I think that it is important to think about.

“While there are many motives that might have led a great number of people to seek refuge in the traditional liturgy, the chief one is that they find the dignity of the sacred preserved there. After the Council there were many priests who deliberately raised ‘desacralization’ to the level of a program, on the plea that the New Testament abolished the cult of the Temple: the veil of the Temple which was torn from top to bottom at the moment of Christ’s death on the cross is, according to certain people, the sign of the end of the sacred. The death of
Jesus, outside the City walls, that is to say, in the public world, is now the true religion. Religion, if it has any being at all, must have it in the nonsacredness of daily life, in love that is lived. Inspired by such reasoning, they put aside the sacred vestments; they have despoiled the churches as much as they could of that splendor which brings to mind the sacred; and they have reduced the liturgy to the language and the gestures of ordinary life, by means of greetings, common signs of friendship, and such things.

“There is no doubt that, with these theories and practices, they have entirely disregarded the true connection between the Old and the New Testaments: It is forgotten that this world is not the Kingdom of God, and that the “Holy One of God” (John 6:69) continues to exist in contradiction to this world; that we have need of purification before we draw near to Him; that the profane, even after the death and the Resurrection of Jesus, has not succeeded in becoming ‘the holy’. The Risen One has appeared, but to those whose heart has been opened to Him, to the Holy; He did not manifest Himself to everyone. It is in this way a new space has been opened for the religion to which all of us would now submit; this religion which consists in drawing near to the community of the Risen One, at whose feet the women prostrated themselves and adored Him. I do not want to develop this point any further now; I confine myself to coming straight to this conclusion: we ought to get back the dimension of the sacred in the liturgy. The liturgy is not a festivity; it is not a meeting for the purpose of having a good time. It is of no importance that the parish priest has cudgeled his
brains to come up with suggestive ideas or imaginative novelties. The liturgy is what makes the Thrice-Holy God present amongst us; it is the burning bush; it is the Alliance of God with man in Jesus Christ, who has died and risen again. The grandeur of the liturgy does not rest upon the fact that it offers an interesting entertainment, but in rendering tangible the Totally Other, whom we are not capable of summoning. He comes because He wills. In other words, the essential in the liturgy is the mystery, which is realized in the common ritual of the Church; all the rest diminishes it. Men experiment with it in lively fashion and find themselves deceived when the mystery is transformed into distraction when the chief actor in the liturgy is not the Living God but the
priest or the liturgical director.

“Aside from the liturgical questions, the central points of conflict at present are Lefebvre’s attack on the decree which deals with religious liberty, and on the so-called spirit of Assisi. Here is where Lefebvre fixes the boundaries between his position and that of the Catholic Church today.

“I need hardly say in so many words that what he is saying on these points is unacceptable. Here we do not wish to consider his errors, rather we want to ask ourselves where there is lack of clarity in ourselves. For Lefebvre, what is at stake is the warfare against ideological liberalism, against the relativization of truth. Obviously, we are not in agreement with him that — understood according to the Pope’s intentions — the text of the Council or the prayer of Assisi were relativizing.

“It is a necessary task to defend the Second Vatican Council against Msgr. Lefebvre, as valid, and as binding upon the Church. Certainly, there is a mentality of narrow views that isolate Vatican II and which has provoked this opposition. There are many accounts of it which give the impression that, from Vatican II onward, everything has been changed, and that what preceded it has no value or, at best, has value only in the light of Vatican II.

“The Second Vatican Council has not been treated as a part of the entire living Tradition of the Church, but as an end of Tradition, a new start from zero. The truth is that this particular Council defined no dogma at all, and deliberately chose to remain on a modest level, as a merely pastoral council; and yet many treat it as though it had made itself into a sort of super dogma which takes away the importance of all the rest.

“This idea is made stronger by things that are now happening. That which previously was considered most holy — the form in which the liturgy was handed down — suddenly appears as the most forbidden of all things, the one thing that can safely be prohibited. It is intolerable to criticize decisions which have been taken since the Council; on the other hand, if men make question of ancient rules, or even of the great truths of the Faith — for instance, the corporal virginity of Mary, the bodily resurrection of Jesus, the immortality of the soul, etc. —nobody complains or only does so  with the greatest moderation. I myself, when  I was a professor, have seen how the very same bishop who, before the Council, and fired a teacher whose was really irreproachable, for a certain crudeness of speech was not prepared, after the Council, to dismiss a professor who openly denied certain fundamental truths of the Faith.

“All this leads a great number of people to ask themselves if the Church of today is really the same as that of yesterday, or if they have changed it for something else without telling people. The one way in which Vatican II can be made plausible is to present it as it is; one part of the unbroken, the unique Tradition of the Church and of her faith.

“In the spiritual movements of the post-conciliar era, there is not the slightest doubt that frequently there has been an obliviousness, or even a suppression, of the issue of truth: here perhaps we confront the crucial problem for theology and for pastoral work today.

“The ‘truth’ is thought to be a claim that is too exalted, a ‘triumphalism’ that cannot be permitted any longer. You see this attitude plainly in the crisis that troubles the missionary ideal and missionary practice. If we do not point to the truth in announcing our faith, and if this truth is no longer essential for the salvation of Man, then the missions lose their meaning. In effect, the conclusion has been drawn, and it has been drawn today, that in the future we need only seek that Christians should be good Christians, Moslems good Moslems, Hindus good Hindus, and so forth. If it comes to that, how are we to know when one is a ‘good’ Christian or a ‘good’ Moslem?

“The idea that all religions are — if you talk seriously — only symbols of what ultimately is incomprehensible is rapidly gaining ground in theology, and has already penetrated into liturgical practice. When things get to this point, faith is left behind, because faith really consists in the fact that I am committing myself to the truth so far as it is known. So in this matter also there is every motive to return to the right path.

“If once again we succeed in pointing out and living the fullness of the Catholic religion with regard to these points, we may hope that the schism of Lefebvre will not be of long duration.”


Pope Benedict XVI on Aug. 28, 2010. Credit: L’Osservatore Romano

How different is then-Cardinal Ratzinger’s take on what the Church needs to move forward than our current pope?  If you have not had an opportunity to read it, Pope Emeritus Benedict wrote a very thought-provoking paper on the current crisis before the Amazon Synod. It was blocked from getting to the bishops who attended the meetings in Rome last February, but he managed to have it released in a German publication, and now we have it in English. Here is the LINK.

God bless you always,

Nancy M.


©2019 Nancy H Montgomery, ORCatholic.com

Views and opinions found in links on this site are not necessarily those of ORCatholic.com.

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