August 21, 2019

Liturgical Shipwreck Part X I

by Michael Davies {}

(Is26:20 “WE LOVE & SUFFER TO OBEY” Heb10:30)

The ICEL translation of the New Mass—–to which the small minority of Catholics who still assist at Mass in the Western World are subjected each Sunday—–constitutes an abuse of the most outrageous nature, with its 400 mistranslations into English, including the mistranslation of pro multis as “for all” during the sacred words of Consecration. 39 Clowns, dancing girls, balloons and banjos . . . the list of abuses is endless, and what can the faithful concerned with reverence and adherence to the liturgical law of the Church do about them? The answer is that, as is the case with heterodox catechetical instruction or immoral sex education, they can do nothing.

They can appeal to their priests, their bishops, the Apostolic Delegate and the Pope himself, and the final result will always be the same, the abuse will either be tolerated or legalized.

We are living in what Canon Law describes as a state of emergency. But if we are to be realistic, we in the West have hardly begun to realize what an abuse is. If you wish to see real abuses, go to India as I have done, and you will witness what appear to be, and probably are, pagan ceremonies replacing the Mass. The broken-hearted faithful compiled meticulous documentation of the paganization of Indian Catholicism under the guise of inculturation, and even at the cost of great financial sacrifice took it to Rome and handed it in to the Congregation for Divine Worship to ensure that it was received safely. And the response of the Congregation to these fervently devout Catholics—–who did no more than beg the Congregation to uphold its own guidelines—–was a contemptuous silence.

Not only does the Congregation’s editorial, which has just been cited , accept the fact that abuses have become institutionalized and are accepted as the rule by the present generation, which has known nothing else, but it included another admission, the importance of which it would be impossible to exaggerate: It acknowledges that “the credibility of the liturgical reform is being put in jeopardy” [La credibilita della riforma liturgica venga posta in pericolo]. I would differ from the assessment of the Congregation and insist that the credibility of the liturgical reform has long passed the situation of being in danger. Any credibility that it ever possessed has long been totally and irrecoverably lost.

Archbishop Marcel Lefebvre once observed that, in the midst of the present crisis, the future of Catholicism lies in its past. This is certainly the case where the future of the Roman liturgy is concerned. The imposition of an artificially concocted, ecumenically tainted rite of Mass in place of the Mass of all ages must be considered as an historical aberration which can only be corrected by restoring that liturgy which developed and endured for more than nineteen centuries as the liturgy that will form the basis of the Church’s worship also in the twenty-first century. <19??? centuries?>

Chaos of Vatican II & Reverse Holiness Schism

Is this an illusion or just wishful thinking? Far from it! It now seems likely that at the turn of the century, in France at least, the majority of the faithful who still assist at Mass on Sunday will be assisting at a Tridentine Mass. Where the Eldest Daughter of the Church leads, may not other countries follow? It would be less than honest to pass over the fact that the majority of French Catholics who assist at the Traditional Mass on Sundays do so in chapels of the Society of St. Pius X and that this will be even more the case in the future if the number of priests ordained from its seminaries increases. Despite the “excommunications” of 1988, the Society is flourishing more now than ever before and as of 1994 has six thriving seminaries. The judgment of the Congregation for the Doctrine of the Faith in declaring null and void the Honolulu “excommunication” of six Catholics for “schismatic activities” which included supporting “the Pius X schismatic movement” and procuring the services of an “excommunicated Lefebvre bishop” to perform Confirmations 40 has proved what those with a modicum of theological or canonical literacy have always known, that in the present state of ecclesiastical anarchy, the faithful can by no means be termed schismatic if they resort to the Society of St. Pius X chapels, because they know of no other means of obtaining access to the Traditional Mass, to which they have a right—–or, for that matter, no other means of taking part in any other form of reverent Catholic worship. During a state of emergency in the Church—–and there can be no doubt that such a state prevails throughout most of the Western World today—-

– Catholics are entitled to act outside the normal structures of the Church when they are convinced that this is necessary in order for them to keep their faith, and such action cannot in the furthest stretch of imagination be considered schismatic, providing that they recognize the authority of the Pope and do not intend to separate themselves from the Church. This applies not only to the Society of St. Pius X, but to the many so-called “independent priests” of exemplary orthodoxy. Yet at the same time we must pray earnestly that it will be made possible for the Society and these independent priests to work within the official structures of the Church at the earliest possibility. In this regard, a great deal will depend upon the next pontificate. adds Society of St.Pius X:

SCHISM of MARCEL Archbishop Marcel Lefebvre Basics:1996

Archbishop Marcel Lefebvre DISOBEDIENCE OF HIS VOWS

From the Motu Proprio “Ecclesia dei” of 2nd July 1988 and from the Decree “Dominus Marcellus Lefebvre” of the Congregation for Bishops, of 1st July 1988, it appears above all that the schism of Monsignor Lefebvre was declared in immediate reaction to the episcopal ordinations conferred on 30th June 1988 without pontifical mandate (cf CIC, Can. 1382). All the same it also appears clear from the aforementioned documents that such a most grave act of disobedience formed the consummation of a progressive global situation of a schismatic character. On July 1, 1988, a decree of excommunication was published. Archbishop Lefebvre and the Society considered that decree of excommunication invalid, particularly because of the state of necessity in which the Church found itself.

On the other hand, Canon 209 prescribes: ‘Para. 1. Christ’s faithful are bound to preserve their communion with the Church at all times, even in their external actions. Para.2 They are to carry out with great diligence their responsibilities towards both the universal Church and the particular Church to which by law they belong.’ It is obvious that a lay person who exclusively frequents chapels directed by suspended priests of the Society of St Pius X, which operate without the permission of either the local or the universal Church, is not, in fact, at the very least, living in external communion with the Church. Thus we have the anomalous situation of a group of faithful who are in fact in some real way living apart from real communion with the Church, but who are almost certainly not subject to the canonical penalties intended to discourage and punish such behavior.” (cited from Terenzio, art. cit. p.61

Apostle Peter’s KEYS of Binding and Loosening {Lk10:16(Mt18:17-18);Jn20:21, Jn21:17; 1Cor11:24) (2Chr19:11) ]

On January 21, 2009, Pope Benedict XVI lifted any sort of penalty the bishops of the Society may have incurred, and he therefore admits that the Society bishops are “no longer excommunicated,” (Mt18:17) but he believes that they are “not in regular communion with the Catholic Church.” This “anomaly” seems incomprehensible to him, as does the fact that Pope Francis gave ordinary power to hear confessions to all the priests of the Society, and even more so the fact that he recognizes them as qualified Church witnesses for the marriages of their faithful. On July 1, 1988, a decree of excommunication was published. (Mt18:17) Archbishop Lefebvre and the Society considered that decree of excommunication invalid, particularly because of the state of necessity in which the Church found itself. On January 21, 2009, the decree of excommunication of the four bishops consecrated by Archbishop Lefebvre was withdrawn by another decree at the order of Pope Benedict XVI. The canonical situation of the SSPX and of its clergy has been the subject of controversy since the 1988 Écône consecrations. While the Society is not listed in Annuario Pontificio as a recognized society of apostolic life, it has nonetheless benefited from many significant allowances normally granted only to recognized orders and societies. In the November–December 2017 edition of The Angelus, Fr. Francois Knittel, SSPX, wrote “The Church authorities have gradually recognized the liceity and the validity of the ministry performed by the priests of the SSPX.”[38] On 27 March 2017, the Congregation for the Doctrine of the Faith (Mt18:18) communicated that Pope Francis had decided to grant local ordinaries the right to give to a priest in good standing the faculty to preside at the marriage of followers of the Society, On 20 November, 2016, Pope Francis personally extended an allowance he created during the Holy Year of 2015, (Jn20:23) whereby penitents confessing to priests affiliated with the SSPX “shall validly and licitly receive the absolution of their sins.”[40] During an interview with TV Libertes on 29 January, 2017, Bishop Fellay announced that theological discussions with the Vatican had led to permission for the Society to licitly ordain priests:

“This summer (2017) it was confirmed that the Superior General can freely ordain the priests of the Society without having to ask permission from the local bishop.[41] (Jn15:16), (Jn16:12)

City”on Schism addresses: SOCIETY ST Pius X (1000 priests, in 60 countries ):

Hidden behind the question of the Society’s canonical status is the real problem throughout the Church today. Indeed, since the Second Vatican Council a Modernist revolutionary wind has been blowing that corrupts the faith, worship and morality. Only the embracing by men, of the Church to the bi-millennial authoritative teachings, will dispel the “Smoke of Satan” that was introduced even into the sanctuary.

City comments: The purpose of providing this history for followers: is to demonstrate the “darkness from within our Church”, we suffer, at the Altar of Ecumenism. In an effort to bring home the once lost, a new found, hope for Unity, a member of our family from the hollowness of Martin Luther’s errors & debate of Lies. Instead of us shining pure & holy as the Bride of Christ; We soil our garments, unveil our holiness, torment our faithful, all for hope at the Altar Ecumenism renewal with our protestant brothers. Rather than the Altar of Jesus in Sacrifice, we represent. Since Genesis, obedience is paramount, the sheep know the Shepherd’s VOICE, though the Shepherd’s flock is weary from abuse, from within. “My people have been lost sheep. Their shepherds have caused them to go astray.” (Jer50:6)

Our Fruit is the same, just as in the 16th century, is plain for all to see! City sees Modernists, rearing an ugly head of destruction, even going so far as passive denial of the Divine Law of Natural Order, that cannot be changed, listening to female voices of ignorance, wolves take advantage of change sake, only to abuse us from within the flock.

By the grace of God, He provides the faithful clear distinctions on Schisms.(Jn10:16). SSPX priests and people always maintained their faithfulness, obedience to Pope and Church despite LOSS of Reverence from the Protestantization of His Altars; VS. 15-1600AD, (Mt14:43-46, 14:66-72; Jn20:25)) Protestants profaned them and the Holy Sacraments He ordained. [ City Posts this essay Mercy Sunday April 28, 2019.]

(Is26:20 “WE LOVE & SUFFER TO OBEY” Heb10:30)

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