"Quiconque fait la volonté de mon Père qui est dans les cieux, c'est lui qui est mon frère, ma sœur et ma mère."
"Tout ce que vous demanderez dans votre prière, croyez que vous l'obtiendrez, et vous l'obtiendrez" Marc XI, 24
Nous remercions Françoise Romaine, du Forum Un évêque s'est levé, de signaler à notre attention cet article capital. Un prêtre de la Résistance nous a écrit également pour nous signaler cet article. Voici une preuve supplémentaire de la trahison de la FSSPX. Son porte-parole officiel, qui aime tant distribuer les prix aux francs-maçons (cf. Fondation Pierre Lafue, à laquelle il a appartenu) démontre à présent la similitude du discours de Mgr Fellay avec celui du pape François et nie que Mgr Fellay ait eu l'intention de le critiquer. Notre lecteur avait donc raison d’interpréter ainsi la lettre n° 80 de Mgr Fellay. Le supérieur de la Fraternité est encore pire que nous le pensions... Et ce n'est pas nous qui le disons, c'est l'abbé Lorans qui le démontre. Il nous aide à faire notre travail. Qu'il en soit remercié.
L'abbé Chazal prépare pour les français une traduction orale de ce texte, par vidéo. Nous la posterons dès que possible...
Manila 18 april 2013
Dear Fr Laisney,
IMPLICATIONS OF THE APRIL 15TH DECLARATION
The burden of proofs is such against Bishop
Fellay, that you find it easier to simply ignore the many declarations,
allocutions, interviews, sermons, internal letters, discussions etc. all of
them clearly put to the fore by us. Why would Bishop Fellay need to reassure
his constituency that he is still against Vatican II and the New Mass today,
just after the release of the April 15th Declaration? Amongst the
many accusations we have made and that you fail to see as proofs that Bishop
Fellay is a liberal, this declarationpresented to Cardinal Levada (that I shall
abbreviate AFD (April 15th Declaration)) was indeed the puzzle’s
missing center piece, just like the liberals in the SSPX hinge their whole
argument on the May 05th 1988 Protocol.
Everybody must read it because it is so
loaded with implications, from which Bishop Fellay is still trying to extricate
himself unsuccessfully because he refuses to retract the substance of the text.
“That text can be read with (DICI) pink or dark (resistance) glasses. But for a
moment, my dear opponent, put on these cool looking glasses and ask:
1- HOW COULD BISHOP FELLAY WRITE
SUCH A TEXT EVEN ONCE?
Even if he lists the evil items of the
text; somethingg he refuses to do, and retract them; how did such a son of the
Archbishop declare, simultaneously, and with his own hand:
Official endorsement of the
word “living” with Tradition as a “living transmission”, a first in the SSPX (III,3).
That Vatican II “enlightens”
(in the miraculous light of Tradition of course), “deepen and make explicit”
the doctrine of the Church, when all we saw since then was a diabolical
disorientation in the Church? (III,4)
That the worse text of the
Council, (which is directly against Quanta Cura and the Syllabus of Pius IX,
and that was invoked repeatedly in order to destroy the past union of Church
and State and old Concordates, leading in turn to a massive apostasy in South
America for instance) that this text is RECONCILIABLE, albeit with difficulty,
with the prior Magisterium. (III,5).
That the post Vatican II
Magisterium relating to the relationship with Lutheran, Calvinists, Born-again,
schismatics etc. can be understood in the light of Tradition.
The euphemism of #III,6.
That the new Mass is
legitimately promulgated, (III,7).
That the novusordo Sacraments
are both valid and legitimate, when we have such doubts on confirmations, and
to a lesser extent, Holy Orders (III,7).
That we promise to follow
“ESPECIALLY” the new Code of John Paul II, not even mentioning the old Code
that the Archbishop told us to follow. (III,8)
That he endorses the 1989 Profession
of Faith (in the notes), a document totally rejected by the Archbishop (in le
Bourget for instance) because it forces Vatican II on the consciences and
submits to LG25, even in today’s abnormal circumstances (#II). LG25, cannot be applied to the erroneous
magisterium that followed Vat II, neither can it force our submission to those
points that are not currently deemed infallible, including what the bishops say
(cf. first paragraph of LG25).
So, obviously, as Fr Themann said recently,
this is a good diplomatic document... and a pity that Cardinal Levada wrecked
it on June 13th, adding unacceptable conditions! Pink glasses will
only see prudence and diplomacy, dark ones sees that list of items, a new doctrine
in the SSPX. But the doctrine of the
Faith is what has kept the SSPX together, miraculously. So far, it was
understood that in necessary things, there must be unity. Bishop Fellay has divided
the Society in two camps; and within the official Society, some priests now endorse
or defend this declaration, which Fr Thouvenot promises to publish with
commentaries, for us to know what to think about it. Three priests have “paid
with their lives” to bring forth this accusation on Bishop Fellay…
2- HOW CAN ONE SAY THAT IT IS NOT
US JOINING VATICAN II ROME BUT THAT IT IS ROME WHO IS COMING TO US, WRITING THE
AFD AT THE SAME TIME?
Last year, in his Pentecost sermon His Lordship
said “Today at least I reach this certainty that the one who wants to recognize
the society is indeed [bel et bien] the Pope.” “The attitude of the official
Church has changed, not us” (interview of June 08 2012) In the many conferences
the Superior General and Fr Pfluger gave in the running up of the crisis, the
notion was hammered constantly: We are not changing, but Rome is changing. The
three superiors of Morgon, Avrille and Bellaigue were lectured for two and a
half hour on that topic alone.
All this happened all the while concocting
eruditely, with the help of theologians, this one massive doctrinal move toward
Vatican II and the NOM, the mention of which confuses Menzingen now. Fr Selegny
told me: “You caught Bishop Fellay with the hand in the jelly pot (or cookie
jar), and you expect him to be happy at the same time?”
3 - WHY NOTHING IS DONE AGAINST
THOSE WHO AGREE WITH THE AFD, WHY BISHOP FELLAY REFUSES TO WITHDRAW THE TEXT
POINT BY POINT?
I ask this question because some may say
that the declaration has been withdrawn. The only withdrawal I know so far is
the private one in Econe, not for reasons of substance, but because it is a
text that divides us (to say the least), and a text in which Bishop Fellay
thought that he had avoided all ambiguities. This text is linked in substance
to the letter of the previous day, and to the extract of the CNS interview of May
Bishop Fellay can still tell us that he is
against Vatican II and the new Mass, but he has also to tell us what he thinks
of the new code, of the new profession of Faith, living tradition of the new
sacraments, and how Lumen Gentium 25 #1 applies today, because we are missing
reassurances on these points.
4 -THE AFD IS THE MODUS OPERANDI
OF ANY ECCLESIA DEI PRIEST.
Check the constitutions of the FSP, IBP
& ICK, the doctrinal terms
(you keep on sliding on their bad practical terms. Be of good faith, stay
the course.) are almost identical with what Bishop Fellay proposed. Rome was
expected to be happy with these terms, for good reasons. Once you say that the
novusordo Mass is legitimately promulgated, what prevents you from saying it
once, even if you personally believe that the Traditional Mass is better?
Doesn’t Benedict XVI say that the Council of Vatican II can only be understood
in the light of Tradition? Aren’t the Ecclesia Dei groups claiming to use the
new erroneous Magisterium profitably, thanks to the cleansing rays of the light
of Tradition? I remember that they were all in extasis over “Veritatis
Splendor”, which entrapped FrSimoulin for some time. Ecclesia Dei groups work
under the conditions of the New Code of Canon Law, to the exception of their
particular laws. A canonical regularization with Vatican II authority can only
be under the new Code of law; It is one of the big things you refuse to analyze
when you embark on your praises of a canonical regularization for us today.
5 - THE LIBERALS ARE ENCOURAGED BY
Poor Bishop Fellay. In the case his Easter
attempt is sincere (albeit still loaded with ambiguities), what can he do with
liberals, agreeing with his past liberal statements, at all the controls of the
SSPX, or what can he do with people who were antiliberals before, like
FrPetrucci and Fr de Cacqueray, but who are acting in favor of the Revolution
in order to stay loyal to him? Once a leader embraces double talk, the
subordinates start double talking, misjudging and become heavy handed in their
turn, as we see in many places. In the view of protecting itself against
hostile forces, defending the unity of the Society implies the defense of new
liberal principles. As thereconciliarsspx spends more energy attacking the resistance,
its stance against the novusordo weakens further.
6 - THIS AFD BEING AN OFFER THAT
ROME COULD NOT REFUSE, HOW DID ROME REFUSE IT?
30 Pieces of silver, as Fr Hewko said,
that’s a good price. Bishop Fellay proposed to work with Rome under the same
doctrinal and canonical terms as the Fraternity of St Peter, and Rome is not
happy. What’s the matter with Rome?
*TIMING: It would have been better to
obtain Rome’s agreement before April, when the disagreement of the three
bishops became apparent. In March, Rome
would have been assured to take the whole Society.
*CHANGE: Rome is changing, but for the
worse. The toleration of Ecclesia Dei contraptions might be running thin, if we
go by certain discourses of Pope Francis (Good Friday w.o.c., scorn for
pontifical regalia, sermon at St Martha). It is time to implement Vatican II
*BAD APPLES need to be neutralized first.
How can the SSPX have so many obnoxious priests and bishop (W+) and be taken
seriously? Menzingen must do his homework and turn around the mind of the
members, as FrLorans, the GREC and others do so well, but such a shift of
doctrine has not yet totally happened. Rome recognized that the AFD was a step
in the right direction, but more needs to be done, even after Bishop
Williamson’s expulsion. Rome is like a fisherman catching a big fish, pulling
and releasing, wearing down the strength of the fish before pulling it at last
out of the water.
*PUBLIC OPINION: The past experience of
2009 shows that one must be prudent before acting. The wider public, especially
our separate elder Jewish brethren, and the media after and under them, may not
understand perfectly everything. Past political incorrectness has “skunkified”
the entire SSPX. I believe that such a smelly shield has saved the day several
times for us, still worked wonders three years later, and duly congratulated
His Lordship for it.
7- ANYTHING IS
ACCEPTABLE IN THE LIGHT OF TRADITION
This declaration shows us what happens from
the abuse of an expression that the Archbishop ended up dropping, because it is
too ambiguous. In matters of doctrine, you cannot accept anything bad in the
light of something good.
There are too many errors in Vatican II for
us to be able to rescue that Council. Even in a good light these errors are
meshed, most of the time, in a most subtle way with the truth, making them more
lethal for the Church, because, precisely, they can penetrate under the guise
of Tradition.Pascendi applies.Real people, the mass of Catholics didn’t make
fine distinctions in practice, carefully rejecting what is bad in Vatican II.
They took the poison and died in the Faith. I thought Bishop Fellay had
understood this. I was able to tell him last September, when he told me I was
too black and white “But My Lord, the errors of the Council are not in explicit
form as you know so well, but under the note “favenshaeresim””
The consequence for us is a grave slide,
like recognizing that we follow especially the New Code of Canon Law. Fr
Themann says it is OK, but how? By what is above in the text, which is, guess
what... the Light of Tradition!
And why is the light of Tradition so good
and so different of the Hermeneutics of Continuity of Benedict XVI? It is
because Rome rejected it, just like Bishop Fellay said in Albano that the
Hermeneutics of Continuity cannot be glossed over”. If LOT and HOC are a total
different way of saying that VII can be understood in a traditional way, then
who said that when the Pope says that Vatican II must be understood in line
with Tradition, this is something we totally agree with? You must study
8 - HOW CAN IT BE SAID THAT THE
NEGOCIATIONS FAILED BECAUSE OF VATICAN II AND THE NEW MASS WHEN THE AFD
PRECISELY RECOGNISES BOTH?
Precisely because of the light of
Tradition. It is a great device; switch it on, anything bad can become good or
almost good; but switch it off, and that bad thing can become really bad once
again, like the council of Vatican II in a letter to benefactors. To please
Rome we have to agree with Vatican II and to our faithful we have to say we are
against Vatican II. So we pick up some 1976 Archbishop’s statements and the
fact that he sat and signed Council documents while ignoring his final
conclusion that Vatican II is a total perversion of the spirit, and there we
are. I think it is to the credit of the Archbishop that he didn’t reach such a
drastic conclusion suddenly on Vat II. Such caution on his part makes the final
conclusion even stronger: Vatican II is unsalvageable.
The Archbishop dumped the light of
tradition, unlike Vatican II who took the principles of the Revolution in the
light of the Gospel, like Lammenais, and unlike John Paul II who took Kant in
the light of St Thomas. The Archbishop understood that if you put Tradition and
the Council in the same bag, one kills the other. The problem of the
Archbishoplefebvrologians is that they think they can quote the Archbishop
backwards. The fact that he took always his time before condemning totally
Vatican II, even signing most of its texts when he sat there, is all to his
prudence. But that only made his final decision stronger: Vatican II is a total
perversion of the spirit, unsalvageable. Liberals, on the contrary, untighten
In a liberal democracy, the left always
wins, as we see clearly, worldwide, with the issue of gay marriage. Today hard core modernists are taking over; they
don’t care for the light of Tradition at all. So there is no merit in Bishop
Fellay disagreeing with them, just like there is hardly any merit for a tradcat
to be against gay marriage. What we are referring to is that Bishop Fellay
really made a proposition to Rome based on soft core modernism, something of
the same kind as the hermeneutics of continuity of Pope Benedict, (which
Menzingen ended up liking in the April 14th letter to the three
bishops). The fact that Rome didn’t like our version of the hermeneutic of
continuity (or light of Tradition) doesn’t prove that it is good, just like
when Adventist dont like Mormons both are wrong. The AFD is just an unrequited
ready acceptance of error. Girondins, liberals, always end up misunderstood by
9 - HOW CAN ONE COMPARE THE AFD
WITH A SIMPLE PROTOCOL?
When I met Fr Rostand a few months ago in
Post Falls, I soon realized that his whole argumentation was based on the May
05th protocol. I tried them to explain that the Archbishop didn’t
write the protocol, that he rescinded it quite soon, went on consecrating
bishops, saying at the same time “had I signed this protocol we would have been
dead within a year”, ranted against its content, point by point (Vat II, new
Mass, new Code), before as well as after it. All these attempts were futile,
because for Fr Rostand that protocol is like a treaty. Thankfully there was a
dictionary in Fr Vassal’s office, and this is what big Webster said about
So I told Fr Rostand I was impressed by his
archbishoplefebvrology, (he has tons of quotes, with the exact time and place,
at his fingertips), but that the expert on the matter is Bishop Tissier, a
direct witness of the protocol who is even pictured at the moment of the
Fr Themann is right to say that we must
understand the Archbishop in the light of his actions: by consecrating bishops,
he junked the draft! No more question of protocolizing once four ugly ducklings
get consecrated without papal mandate. We also need to look at the
circumstances of the actions on both sides. At that time the Archbishop
consulted the contemplatives, who, led by Mother Anne-Marie Simoulin, told him
not to sign and consecrate bishops. What do we have today? This time it is the
heads of the three main contemplative orders that came to Menzingen, asking him
not to sign. All they got was a lengthy denial of the real situation in Rome,
and a few weeks later, ordination blackmail (Benedictines), and denial
(Dominicans and Capuchins) for those who had to leave Fr Couture’s retreat just
before the set date. Around the 18th of May, a fax was sent to all
priories, stating that this preamble would be sent to Rome, the approval of
which would lead to the creation of a canonical structure for the Society on
the part of Rome. So there is nothing common between a failed bad DRAFT and a
carefully prepared and duly submitted DECLARATION, that led to actions,
expectations and preparations.
10- IS THE AFD A SIMPLY DIPLOMATIC TEXT?
Of course yes! When one says, nay
writes:”We Promise” “We declare” “We declare” “We recognize” “We declare that
we recognize” and “We promise to respect”, it’s got to be diplomacy, or a
minimalist approach. As Fr Pfluger said in Post Falls (Apr 10th) and
Fr Thielman in St Mary’s, this text does not reflect what we exacly think, but
a certain desire to lure Rome into discussions, because, note well, it is not
Rome deceiving us; no, it is our diplomacy working wonders in Rome.
Fr Themann also told us that the AFD walks
a delicate line because it was designed to correct a misconception of the Roman
Authorities saying “you don’t accept whatever the Authorities say”. People
should understand the fine line of Bishop Fellay: he is telling the authorities
that we accept what they want us to accept, but it doesn’t mean that he
accepts, that would be treason indeed. When he says the new Mass is
legitimately promulgated, it doesn’t mean that the new mass is licit, but that
the authorities that promulgated it are legitimate. Read the text, it says the
Mass but, obviously, it means the Authorities, how can it be otherwise! Let us
all be believers.
A fine line indeed; but it is only a
prudential one, not a doctrinal one: to accept living Tradition, Vatican II,
the new Magisterium, the New Mass, the new Sacraments, the new Code the new
Profession of Faith all the while you keep the right to attack these things. A
fine line indeed...
LIST OF SOPHISMS GROWS LONGER
In a controversy, you must refute your
opponent point by point, otherwise his accusations stand and you maintain your
sophistic stance. But you, my dear Fr Laisney, in order to defend your
sophisms, you add new ones, fulfilling all my hopes, unlike Fr Rostand who is
not giving his “Against againstagainstagainstagainst the rumors” against me(after
I gave my “Against ×4 the rumors”). I hope you will keep the ball rolling;
people need to know where the liberals are leading them.
Let me list first your previous collection
of sophisms, that you are keen to maintain: 1- It is good to be regularized
now, 2- The new Popes are bad or liberals, not heretics, 3- The new Popes are
not that liberal, 4- We must rejoin the Visible Church now (as if we had left
it), 5-Bishop Fellay fights Vatican II, 6- Rome is moving towards Tradition, 7-
It is better to heal than to prevent a disease, 8- Pray pay and obey.
You leave out entirely some main points I
make. Instead of jumping around angrily, recognize with me that a law is more
than just an order, an ordinance, but an ordinance of reason promulgated
for the common good by the one who has the care of the community. This
is textbook philosophy. You do not challenge the affirmation that Bishop
Tissier’s book proves that Benedict XVI is a heretic; you cannot refute my
allegation that things are getting worse in Rome; and you refuse to admit what
the AFD entails: you just say that you don’t like it. You don’t dare to say
what you think of the CNS interview (may 2012) or the lame six conditions of
the Chapter. You are the first one I bump into denying the existence of the
1976 Declaration or “remarks on a suspension”, that Fr Roberts recommended us
to put in our Vienna, August 10th declaration. I still ask you how
the “sin” of questioning Menzingen can be reserved to Menzingen in virtue of
supplied jurisdiction. We asked that question to Fr Couture and he told us “I
will not answer that question” and went straight to his room. If you leave some
points, don’t leave out the main ones. We are in a very interesting debate
With the addition of the first part, and
the refutation of your confused ideas on the two Churches, it make my text a
little long this time, I do apologise, i’ll pay you a beer later, but I have to
kill four birds (two Laisneys, the AFD, Fr Themann) with one stone. Let’s go
point by point:
SOPHISM#1 : BISHOP FELLAY IS ACCUSED
WITHOUT ANY PROOFS
Cf. first part, the fact that Menzingen is
embarrassed by the AFD at least is an admission that there is something. The
hilarious reply of FrPfluger about it in Post Falls on April 10th
speaks volumes about this embarrassment.
Bishop Fellay doesn’t speak that often;
that projects an image of prudence and caution. Therefore when he says
repeatedly the same thing, (i.e. “Rome has changed”, “Vat II is not so bad”
etc.), it gives it a lot of weight.
SOPHISM #2 : YOU ATTACK BISHOP FELLAY
BECAUSE YOU DON’T LIKE HIM
I am not quite sure you interpret my
sayings in the best possible light, because, as soon as this light comes into
light it calls me: “vicious” “wicked” “schismatic (restrictively)” “bitter”
etc. What is your worse possible light Father, maybe it’s better, can we try it
If we were ill disposed towards Bishop
Fellay we would have left him a long time ago, but I think we gave him the
benefit of the doubt. For instance, when I was in India, I expelled Mr John
Menezes because he called Bishop Fellay a traitor and refused to apologize; and
when Bishop Fellay told me “why do you call me a traitor?” I answered “No, my
Lord, only if you sign; then only shall I call you a traitor.”
YET I do admit leaving out the word soon,
which is for you the final proof of my wickedness. Well… I just quoted out of
memory, and I should have gone back to the text, mea culpa. So, for my penance,
let me quote the whole section of the text. It is interesting because it
contradicts Bishop Fellay Easter Appeal and is chronologically quite close to
us: ”We know very well that it is very difficult to ask the authorities to
condemn the new mass. In reality if what needs to be corrected were corrected,
it would already be a big step, [then follows the description of the dreamy big
step] As far as Vatican II is concerned, just like for the mass, we believe
that it is necessary to clarify and correct a certain number of points that are
either erroneous or lead to error. That being said we do not expect Rome to
condemn Vatican II anytime soon. She can recall the truth and discreetly
correct the errors while preserving her authority.”
When did the Archbishop tell us that a
hybrid new mass would be a step to be wished for? Isn’t this the reform of the
reform? Isn’t this worse that a hybrid Tridentine Mass since the point of
departure is the new Mass? How can a discreet recall of the truth convert the
massive apostasy? Isn’t it because we said for 40 years that the New Mass and
Vatican II is really bad, that many have left the novusordo and joined
SOPHISM#3: THE CONCILIAR CHURCH IS NOT A SEPARATE
Sophists love to quote themselves, as
John-Paul II used to. They are also big experts (archbishoplefebvrology,
donatism, Church Fathers etc.) Let me archbishoplefebvre you in my turn:
“That Conciliar Church is a schismatic
Church because it breaks with the Catholic Church that has always been. [it has
new… new… new…] The Church that admits such errors is at once schismatic and
heretical. This Conciliar Church is therefore not Catholic. To whatever extent
Pope, Bishops, priests or faithful adhere to this new Church, they separate
themselves from the Catholic Church.” (Reflections on a suspension a divinis,
June 29 1976).“Let there be no mistake. It is not a question of a difference
between Mgr Lefebvre and Pope Paul VIth. It is
a question of radical incompatibility beween the Catholic Church and the
Conciliar Church”. (note of July 12th 1976 to AFP) “Vatican II is a
schismatic council” (Aug 76). “All who cooperate […] and adhere to this new
Conciliar Church […] enter into schism” (Le Figaro, Aug 2 1976). “A Church
which no longer brings forth fruits, a Church which is sterile is not the
Catholic Church” (Ordinations 1978). “The modernist Rome is changing religion?
I refuse it and reject it […] I refuse that church” (Dec 9 1983 press
conference). After reviewing the four marks of the Church, in favor of us, the
Archbishop concluded: “All this shows that it is we who have the marks of the
Visible Church. If there is still a visibility in the Church, it is thanks to
you. Those signs are not found in the others. We are not of this religion, we
do not accept this new religion, (goes on and on and on…)” (Fideliter 66 nov
1988). “Upon reflection it appears clear that the goal of these dialogues is to
reabsorb us within the Conciliar Church, the only Church to which you make
allusion during these meetings” (May 24th 1988). “Resulting from
these principles and facts is the absolute need to continue the Catholic
episcopacy in order to continue the Catholic Church” (Letter to Bishop Castro
de Mayer, dec 4th 1990).
(These are only a few quotes, on a specific
topic; the Church. On other topics, the Archbishop spoke; take for instance the
Pope, whom he called an “Antichrist”. That quote, you are going to tell me, is
purely rethorical, and certainly doesn’t mean that the Pope is a heretic, or it
is a very limited quote, or a quote to be understood restrictively! And, mark
my words, with such a Pope as Pope Francis, the Archbishop would never use such
a language, also because the triumphant 70’s are over: he would have the same
restraint, prudence and diplomacy that Bishop Fellay has used with Pope Francis
for a month and a half, and many more months to come)
Now, also, let me profit from the occasion.
With the blessings of Frs Couture and Rostand you embark to prove that the
Conciliar Church is a part of the Catholic visible Church, using the quote of a
man who says that the new Church is neither Catholic, nor the Catholic Church!
(top and bottom of left column, page 8, Apostle)! Your sophistry is outstanding!
If I am neither pfeifferic nor Fr Pfeiffer, how can I be a part of that entity,
no matter how big that entity is?
To uphold his credibility, Fr Cacho
publishes locally a series of talks of the Archbishop called “They are changing
our religion!”, indeed a famous expression of the Archbishop, alongside the “New
Rome”, or “Rome of neo modernist tendencies”.Distinct Faith (ordinations 1976),
distinct Rome, distinct Church, distinct religion.
It all points to something we don’t love
and don’t recognize; something dying, dead or deathly to billions of souls, and
you conclude that we must recognize and be recognized by this new Religion,
this new Rome. There are caveats in the thought of the Archbishop, for he says
to whatever extent one unites to the novusordo, he separates himself from God,
which means that some people still have the faith or may be saved despite the
novusordo, but certainly not because of it. There are novusordo people that are
rescuable from it, our faithful are the proof of that. To describe such a
church leading into apostasy, I think the best image is the conveyor belt:
those who are on it have not yet all fallen in the abyss. But there you go
again, in your last letter, you want us to run on this belt, canonically of
course, and run against it because we are true Catholics. This is what you say,
you want us to be in that structure, that you call the order willed by Jesus-Christ. Our souls are in danger out of
that conveyor belt, canonical devices are in place to allow us to run fast on
it and denounce its errors at the same time.
And if I grant you that a dead part of a
body is in a body (Fr Simoulin 2001 argument)… it will always be on the way
out; the body will always do whatever it can to rid itself of the necrosis.
Similarly, it is not because we cannot say “outside the SSPX no salvation”, nor
say that all novus ordo people go to Hell, nor know at what moment this
separation actually takes place that we don’t have a process leading to two
separate entities, like in the meiosis and mitosis of a cell. The two things,
entangled as they may, are still really separating, way before the end of
times. Ask the millions of souls that have lost, not just the state of Grace,
as St Augustine refers to, but the Catholic Faith. They are cut off from
us, they refuse to believe that Christ is God or that Mary is a Virgin, like
Cardinal Muller. They bear an appearance, nothing else. They really have
already fallen off the vine, totally, unlike simple sinners, (that you confuse
What you fail to realize is that the whole
work of the Archbishop, from 1965 to March 25th 1991 was to keep us
clear from this operation of death called novusordo Church. Two isolated quotes
after June 1988 won’t do. After june 88 the Archbishop denounced the protocol,
simply because it would have placed us under the wrong people, and the
consecration of Bishops was the best way to escape them. People were very
gratefule, nobody was thinking much of the protocol at the time, except the Fraternity of St Peter)The
approval of Bishop Charriere is the certification of an escape pod. Haven’t we
always compared ourselves to a life boat, a rescue operation, a little bench of
survivors? Like the sedevacantists, I think you try too much to figure it out.
This whole process, involving the damnation of so many souls is beyond our
comprehension. Just be happy to stay clear and safe; keep the lifeboat
discipline, (which, by the way, Bishop Fellay is not keeping by asking, like
you, to paddle towards the vortex!).
SOPHISM#4: REGULARIZATION UNDER NOVUS ORDO
LEADS NOT TO SUBMISSION TO IT
I never said “to submit to evil out of
obedience is a sin”, the archbishop said it on 09th of August1986,
and it does not prevent the saying to be perfectly true (S#3 proves that you
agree less and less with the founder). Go to the principles. You should read
the papal bull “Cum Ex Supremi Spostolatu” at this stage. In it Pope Paul IV
tells, nay commands all catholics to stay clear of all heirarchs stained with
heresies. I still don’t know how God shall rid us of these intruders; “Cum Ex”
doesn’t specify, but this I do know, from the clear words of this good Pope,
that I must stay clear of them. He himself says that what you portray as
donatism has always been the discipline
of the church. Tell me how St Athanasius dealt with arian bishops… if I
recall, he consecrated bishops to replace them, something quite stronger than
consecrating simply auxiliary bishops, as the Archbishop did. I would be glad
to know how St Augustine treated heretic bishops of his time, but I don’t have
a library any more in my situation. Maybe somebody should come to my rescue and
refute your misleading historical allegations.
Yet it remains that a canonical recognition
is more than just a recognition; it’s us falling in the wrong hands.
SOPHISM#5: A RIGHT CANONICAL STRUCTURE
ENABLES TO RESIST ALL PRESSURES WHITHIN THE NOVUS ORDO, WE DON’T NEED TO WAIT
FOR ROME TO CONVERT IF WE HAVE IT
You repeat again and again that if the FSP,
ICK, IBP Campos and SOR failed lamentably, it is because of a lack or a proper
structure, like the dreamed of prelature. Oh! But I forgot! We also have
friends in Rome and lots of novusordo Bishops are saying the Latin Mass these
days… they are going to welcome us and ask our help.
Fr Themann confirms that if the reconciliar
sspx no longer puts the conversion as a condition for a canonical structure, it
is in order to retain better the right to condemn errors. The aim is to force
Rome to admit that Vatican II is fallible which would be a tactical defeat for
the ennemy and a help for the fence sitters, providing cover for those priests
who want to return to Tradition. We are back to the little oyster syndrome.
Read what i wrote before, I am not going to quote myself, it’s too pretentious
for a small French fry.
SOPHISM#6: NOT TO ASSOCIATE WITH NOVUS ORDO
You still maintain adamantly that we are
donatists, but I repeat to you what I said: that we do have sinners, and
dubious people among ourselves or working for us is the clear proof of your
calumny. Now and then I hear “How can you take so and so? How can you take that
person?” You can’t have it both ways,
Father. Then you will go on saying that we have a donatist schismatic mentality,
the “proof” being your superior knowledge of donatism, over us, ignorant
readers. This knowledge doesn’t entitle you to insinuate that we are
schismatics … that sounds too much like the novusordo weapon “you are not in
communion…” (“YANIC!” “VEPCA!” in French).
SOPHISM #7 : YOU SHOULD NOT JUDGE POPE
By now Menzingen should be firing
broadsides after broadsides at the scandals of Pope Francis; that would in a
way discredit a key argument of the resistance (the official sspx is not
fighting the novusordo any longer) But what do we see? The Dominicans of
Avrille are still firing, their last “Sel de la Terre” is very good, but, most
worrying, the guns of Bishop Tissier have fallen silent. This is not good. As
the iniquities of the Fornicating New Rome grow, we should be less and less silent in the face of this open and
repeated mockery of the first commandment on the part of Pope Francis. It is
the honor of the Catholic Church, which you say you understand so well which is
at stake. The final plunge of the New Rome into heresy is actually taking
place, and you tell me that I judge prematurely Pope Francis. All we have so
far from Bishop Fellay is a little more than zero, a genteel rebuke about the
lesser aspects of Pope Francis. Nothing has appeared about the scandal of Holy
Thursday, the inauguration Mass, the various discourses of the Pope and what he
is preparing. Pope Francis is very prolific; look at what he said, even during
his election: “The Church is worldly if she says that she possesses the
truth”(Preconclave) and to Monsignor Marini, the Master of Ceremony who
presented him the Mozzeta:”Wear it yourself, the carnival is over” (bbcnews 16th
March), the various bizarre “blessings”, the quote “Cardinal Kasper is a great
theologian”. After all that, the pink glasses of DICI are just a little bit
shaken of the nose of Menzingen. The same thing applies across the ocean
(sspx.org, sspx asia). No, Father, the harshest judgment against Pope Francis
are his actions themselves, they speak for themselves, they don’t need any harsh
interpretations to be damning. Pope Francis has promised a lot more to come,
and so far, he is a man of his word.
But in the reconciliarsspx, yes is not a
yes anymore, unlike the Archbishop, who six months before his death told his
priests in Econe that “the documents of the Council are a total perversion of
the spirit”. Now, Fr Themann is the last one to proclaim officially that the
2006 principle (no practical deal without doctrinal deal) is ditched, all the
while the March 2013 Cor Unum endorses the AFD, with a growing number of
liberals within the SSPX. Tell me how the little sspx will defend itself… when before
being taken in, it is already toothless, only able to swallow…
Our Lady should have told us that Rome is
going to lose the faith and become the see of the Antichrist with restrictive
clauses. On you tube we have this moving recording of the Archbishop, but
without restrictive santaclauses “Rome has lost the Faith, my dear Friends,
Rome has lost the Faith…” Bishop Tissier should have restricted himself in the
past, his containment is just. The bitter who don’t restrict themselves should
be constrained like him. Bishop Williamson should be loved with an big crowd of
restrictive santa clauses:“Bitterness to the bitter, no liberty for the enemies
SOPHISM#8: LET’S GO IN THE FIELD OF WHEAT
Another of my mistakes (I should keep some
in this text, it keeps your appetite!) was to confuse the English words chaff
and cockle. But am not I the only one. “It is Our Lord himself who gives us to
understand with His parable of the chaff
that there will always be in one form or another weeds to be pulled up and fought against in His Church” (infamous
letter of April 14th). I
think the English translator tried to correct the enormity of the mistake of
the French text: “C’est Notre Seigneur lui-meme qui nous a fait comprendre avec
sa parabole de l’ivraiequ’il y aura toujours, sous une forme ou une autre de la
mauvaise herbe a arracher et a combattre dans son Eglise.” In French, ivraie means cockle, not chaff. As you rightly point out,
the parable of the chaff is from the discourse, not of Our Lord, but of St John
the Baptist, (Mt 3,8). In his text, Bishop Fellay did not mention the threshing
floor, but did tell us to go on the field of wheat and cockle to eradicate the
cockle, contrary to the order of the divine Master. I don’t think the Church’s
Fathers agree with Bishop Fellay on this. I don’t think you have read the April
14th letter often enough which you seem to confuse with the April 15th
declaration (which you call the April 14th statement). We all make
mistakes, and the biggest mistake is to deny we make some. The best means to
avoid confusion is to remember that on april 14th the Titanic hit
the iceberg late at night, and sunk on the 15th, a few hours later
with this horrific surrender declaration of Menzingen. I hope it helps.
SOPHISM#9: TO CONSIDER REGULARIZATION TODAY
AS BAD IS AN OBSTACLE TO SALVATION
Just before the Consecrations, the
Archbishop told the four bishop-elects that “we must absolutely convince our
faithful that it is no more than maneuvers, that it is dangerous to put oneself
into the hands of Conciliar bishops and Modernist Rome. It is the greatest
danger threatening our people. If we have struggled for twenty years to avoid
the Counciliar errors, it was not in order, now, to put ourselves in the hands
of those professing these errors.”
Not too long ago, three bishops of the
Society used to say together that “the Roman authorities can (≠will) tolerate the Society continue to teach Catholic
doctrine, but they will absolutely not permit that it condemn Counciliar teachings.
That is why an even purely practical agreement would necessarily silence little
by little the Society, a full critique of the Council and the New Mass. By
ceasing to attack the most important of all the victories of the Revolution,
the poor Society would necessarily cease being opposed to the universal
apostasy of our sad times, and would get bogged down.”[…]”Doesn’t one see
already in the Fraternity symptoms of a lessening in the confession of the
What is becoming an obstacle to the
salvation of our faithful is the liberal behavior of more and more priests of
the reconciliar Society. I know one who, according to witnesses I can name
privately, (or publicly if you persist to deny the facts), who told our Bombay
faithful to attend a motuproprioLatin Mass at St Anthony’s, Malwani church,
near our own mass center in Malad. That priest told them they could receive
communion, and he even sang himself in the choir. This is a complete ignorance
on how the novusordo treats the true mass these days, for as in Buenos Aires
under Cardinal Bergoglio, these masses are put in place to counter our
presence, by novusordo priests saying the novusordo mass most of the time,
under the condition that they recognize Vatican II and the New Mass, some of
them disliking publicly the Traditional Mass, like in Bandra (Bombay), botching
the rubrics (Mahim), and saying this mass under throttling conditions and lack
of traditional catechism, retreats and other sacraments. If there was a need to
say the anniversary mass of MrsWilfried, why didn’t that priest of the Society
say it himself since he was around? If such priests are misguiding the faithful
before a deal is signed, how much more shall they entrap our faithful later on?
Fr Couture acknowledged not the problem, but the embarrassment, by promising
the faithful that he would not send that priest back to Bombay anytime soon.
The same problem is happening elsewhere;
for instance, people whom Fr Rostand tries to separate from Fr Rigrose go to
the indult mass when the reconciliar priest is not coming, people in the
isolated center of Bismarck were told they could go to the indult mass, many
mixed marriages (with a diocese approved priest receiving the consents) are
taking place in France. How can the lines be clear when we sing the Te Deum for
the ambiguous Motu Proprio of 2007 and when FrPfluger tells the French priests
that they would have to compete on the same grounds as all the other Ecclesia
Dei contraptions in Nov 2011… A new attitude towards what I call the novusordo
Latin Mass (NOLM) is being put in place.
SOPHISM#10: ARCHBISHOP DI NOIA BEAUTIFUL
QUOTES OF ST AUGUSTINE REFER TO OUR DANGER OF SCHISM
Dear Father, I read again these beautiful
quotes of St Augustine, but they refer to people causing schism (and breaking
Charity). These quotes don’t concern us, or maybe you feel yourself a tiny bit
schismatic hearing them. Contrary to the fallacious insinuations of Archbishop
Di Noia, I hold the SSPX not to be in schism, and truly charitable because of
the precedence of the Charity of the Truth over the novus ordo truthless chawity, to use the expression of a
bishop you love with so many restrictive clauses.
SOPHISM#11: THE MAY 05TH
PROTOCOL IS AN AUTHORITATIVE PRACTICAL GUIDE FOR THE SSPX
Cf. part one, paragraph eight.
SOPHISM#12: TO OPPOSE BISHOP FELLAY TODAY IS
This is your last and most lengthy sophism,
to which I refer you to the whole first half of this letter. If our case is
unsubstantiated, I agree with you, the Society is facing internal rebellion and
If there is a serious wave of liberalism
taking place, it cannot be left unfought, because ultimately, liberalism leads
the souls entrusted to our priesthood to Hell. Since you don’t see the
liberalism, all you see is rebellion. Anoint your eyes with the collyre (Apoc.
IV,18) and you shall see that we cannot allow the entire work of the Archbishop
go to the dogs. Most of the real estate will stay yours, don’t worry.
Bishop Fellay is ambiguous about Vatican II
and the New Mass, as recently as mid February, and just say that many Novus
Ordo Bishops love the Latin Mass... but he is not yet in favor of altargirls. To
this day he doesn’t come clean on the AFD, made plenty of other fallacious
statements, has placed liberals at the controls of the SSPX, refuses to return
to the principle of 2006, wears the DICI pink glasses (and the sspx.org rosy fluo
lipstick), has not reinstated Bishop Williamson and others whose 2012 fears
have proved to be substantiated even more by the AFD, continues to lose priests
(6 in march, 4 so far in april), religious and faithful by his heavy handedness
and double speech. The mess is huge. Fr Moulin told me that there are various
forms of infighting in most of the communities of nuns in France. The most
famous case is Mother Anne-Marie Simoulin who is warring her own brother in
Bishop Fellay is determined. Four days
after his AFD is “refused as a step in the right direction” he writes to the
Pope: “I committed myself to this perspective [practical agreement without
doctrinal agreement] despite the quite strong opposition within the ranks of
the Society and at the price of a lot of trouble.” This I grant to him: he is a
stout swiss fighter… and he is far from stupid. The pity is that his liberalism
is in such a powerful position.
We must keep in mind that Bishop Fellay
rebelled against the guidelines of the 2006 chapter which, by law, he was
obliged to follow, namely that no practical agreement can be sought without the
previous consent of the Chapter, and without the conversion of Rome. Saying
“What do we exactly mean by “conversion of Rome””(Econe, Sept 2012) only
compounds the problem. Briefly, if you go against the DNA of the sspx, don’t be
surprised to get cancer. The blessings of Bishop Charriere and the Archbishop
do not apply to an organization that returns to novusordo principles, because
what the Archbishop and Bishop Charriere were looking for, was an escape from
the novusordo (narrative in the cospec). You don’t like it, but canonic
legality follows the Faith, not the other way around.
Don’t you see Father, that we also cannot
collaborate any longer, because we do not agree? For you I am vicious, for me
you are delusional. To you as to Fr Couture last year I said: “Go to the
novusordo if you will, but go there without me; I still have oaths to keep.” As
for the better half of the Society, I told Bishop Tissier, Fr Giraud and Fr de
Cacqueray that I shall not accept silence; if we wait for ever for each other,
like porcelain dogs, nothing shall ever be done to rescue the sspx position. If
you mislead the faithful, we shall lead them, if you lose your priests, (six
already in one year in Asia), we shall take them in, as long as confusion
Wouldn’t it be great if Bishop Fellay
converted? He would thank all those who torpedoed the deal, reestablish
solemnly the principle of the 2006 General Chapter, fall into the arms of
Bishop Williamson and say with tears “Had I signed this agreement, we would
have been dead within a year” (I think some Archbishop famously said that). But
I think he should resign and allow Fr de Jorna or Bishop Tissier, I mean some
really untainted antiliberal to clean house, not necessarily one of us rebs (as
you call us). The task would be herculean, but you never know, one cannot
despair of the Grace of God, just as I trust you shall keep the ping pong ball
bouncing with me. You have been great so far. Don’t leave my love unrequited.
Cet article de l'abbé de Cacqueray a été écrit en janvier 2013. Peut-être n'avait-il pas les idées claires à ce moment-là ? Maintenant que le dernier Cor unum est paru, il n'y a plus d'excuses, puisque ce Cor unum assume la Déclaration doctrinale du 15 avril 2012.
Sur le plan des idées, le petit mot de l'abbé de Cacqueray est très bien. M. l'abbé de Cacqueray rappelle que la crise de l'Eglise est sur le point de faire perdre la foi au monde entier et que le "mariage" contre-nature est pire que l'invasion de la France par les prussiens. C'est très vrai, car il perd les âmes et attire la colère de Dieu contre la France...
Mais la fin de son discours ne va plus du tout. Il dit :
La Fraternité Saint-Pie X et les sociétés religieuses qui lui sont unies pour le maintien et la transmission de la foi ont un immense besoin de prêtres, de religieux, de religieuses afin de procurer les secours de la religion partout dans le monde. Lorsque tout est en train de s’effondrer, il leur faut, de toutes leurs forces, préserver tout ce qui peut l’être encore, aider les âmes demeurées catholiques à le rester et aller à la rescousse de toutes les victimes de cette crise terrible où s’enfonce notre société. Par cette Croisade des Vocations, notre Fraternité se tourne vers vous avec instance pour que vous ne vous refroidissiez pas dans vos prières ni dans vos sacrifices. Plus que jamais, nous vous demandons d’implorer du Ciel de nombreux ouvriers dans les séminaires, monastères et couvents pour nous soutenir et nous permettre de renforcer notre prière et nos œuvres.
L'abbé de Cacqueray présente la Fraternité et les maisons religieuses qui lui sont unies comme le moyen de procurer à tous les secours de la religion dans le monde. La Fraternité est présentée comme allant à la rescousse du monde qui s'effondre. Là, nous ne le suivons plus du tout :
- La nouvelle ligne de la Fraternité est l'accord pratique avec ceux qui s'apprêtent à faire disparaître la foi dans le monde. C'était le but du Chapitre de 2012. La déclaration du Chapitre et les six conditions valident le principe de cet accord pratique.
- La nouvelle ligne de la Fraternité est la soumission au pape qui est actuellement celui qui orchestre la disparition de la foi dans le monde.
- La nouvelle ligne de la Fraternité est l'acceptation de la Déclaration doctrinale du 15 avril 2012 qui, d'après le récent communiqué de la Sapinière a été complètement assumée par Mgr Fellay dans le dernier Cor Unum.
Ce qu'on enseignera à vos enfants, si vous les mettez dans les séminaires de la Fraternité, c'est l'esprit de la Déclaration doctrinale du 15 avril 2012. Cette Déclaration est une trahison et ne défend plus la foi de l'Eglise. Avec des phrases alambiquées, elle souscrit à toutes les erreurs modernes : Vatican II est accepté à la lumière de l'herméneutique de la continuité, ainsi que le nouveau code de Droit Canon, les nouveaux rituels des sacrements, le Magistère hérétique post-conciliaire. La nouvelle Messe, elle, est considérée comme légitimement promulguée... Voilà ce qu'on enseignera à vos fils à Ecône... Et à Brignoles ce ne sera pas mieux. (1)
Pour les autres maisons religieuses qui désapprouvent cet accord, la position n'est à notre avis plus tenable. Il va falloir choisir son camp. Peut-on être ami avec des gens qui défendent officiellement de telles idées et qui contribuent ainsi à détruire l'Eglise ?
Rentrer dans la Fraternité, en 2013, c'est exactement comme si on rentrait dans une communauté Ecclesia Dei. Est-ce que c'est cela que nous voulons pour nos enfants ? Mgr Lefebvre appelait les Ecclesia Dei des traîtres... Mgr Fellay et le Chapitre en grande majorité, sont des traîtres. M. l'abbé de Cacqueray nous demande de donner nos enfants pour collaborer avec ces traîtres. Peut-être n'en était-il pas pleinement conscient en janvier 2013. Mais à présent, en avril 2013, c'est clair. Il faut qu'il se rétracte rapidement, il ne peut plus continuer à encourager des vocations pour la Fraternité.
Ce n'est pas en défendant les idées de la Déclaration doctrinale du 15 avril que la Fraternité sauvera l'Eglise. Au contraire, elle accélèrera sa destruction. Mgr Fellay et la Fraternité sont dorénavant officiellement du côté de l'ennemi, puisque les erreurs de l'ennemi sont officiellement validées et acceptées.
De même que Paul VI, Jean-Paul II et Benoît XVI ont pris des mines catastrophées pour parler "des fumées de Satan" qui sont rentrées dans l'Eglise ou de l'"apostasie" ou du "bateau qui prend eau de toutes parts", et que parallèlement, ils continuaient allègrement à accumuler les scandales pour détruire cette Eglise, de même, à présent, Mgr Fellay fait une lettre aux amis et bienfaiteurs n°80 où il réaffirme la Déclaration de 1974 et parallèlement il publie le Cor unum qui défend cette horrible déclaration du 15 avril 2012... Un coup à gauche, un coup à droite, tout comme Paul VI, Jean-Paul II et Benoît XVI. Et il faudrait lui confier nos enfants ? Certainement pas.
C'est le 17 janvier 2013 que l'abbé de Cacqueray a écrit cet article. Peut-être croyait-il de bonne foi que Mgr Fellay était redevenu traditionnel ? Maintenant que le dernier Cor unum est sorti, les choses sont claires. Il va devoir choisir, lui aussi. Nous prions pour lui.
(1) Correction : Nous avions mis initialement, lors de la parution de l'article : "Et à Brignoles et chez les soeurs de la Fraternité, ce ne sera pas mieux". Nous retirons les sœurs de la Fraternité car nous ne connaissons pas leur position vis-à-vis des accords.
C'est avec une très grande joie que nous avons appris la décision de l'abbé Salenave. Nous remercions le ciel de cette belle grâce. Prions maintenant pour que l'abbé Pinaud en fasse autant. Prions aussi pour que ce Cor unum ouvre définitivement les yeux de tous les prêtres et évêques de bonne volonté de la Fraternité. Nous avons mis en gras des phrases.
Le Cor Unum, n° 104 de mars 2013, vient de publier une lettre d’excuses de M. l’abbé Matthieu Salenave où il « reconnaît le caractère révolutionnaire » de son entreprise. Dans cette lettre datée du 9 mars, le vaillant abbé Salenave s’accuse « d’avoir participé au site antimodernisme.info », d’avoir « continuer à collaborer à ce site après le Chapitre » au lieu de s’ouvrir à ses supérieurs. Sa « première faute » aurait été de « manquer de franchise » à l’égard de Mgr Fellay. Il s’accuse aussi de ne pas avoir osé « arrêter » ses confrères « dans leur folle initiative ». Il aurait été « aveuglé », etc. etc. etc. En conséquence, il accepte « de bon gré les sanctions méritées par de tels agissements ».
On savait déjà que la communication de Menzingen s’inspirait d’une dialectique perverse mais on ignorait qu’elle pouvait se résoudre à pratiquer des méthodes totalitaires, telle que la torture psychologique !
Cette lettre était privée. Elle avait été écrite sous forme de confession à un Père, dans un moment de faiblesse, après avoir subi des pressions psychologiques. Depuis sa mise en quarantaine, l’abbé Salenave avait été sollicité trois fois, par l’abbé Thouvenot, pour écrire une lettre d’excuses officielle. Le secrétaire général voulait connaître les noms des prêtres et des laïcs traducteurs des textes en langues étrangères… Les lettres d’excuses de l’abbé Salenave ont eu le malheur de déplaire à M. l’abbé Thouvenot. Il fut alors décidé, et la Maison Générale n’a pas reculé devant l’ignoble procédé, de divulguer, sans l’avertir ni le consulter, la lettre privée et confidentielle qu’il avait adressée au seul Supérieur.
M. l’abbé Salenave a eu un passage à vide. Personne ne peut lui en faire grief et encore moins lui jeter la pierre. Son parcours sacerdotal sans tache ne fut pas sans coups. Ses nerfs ont été mis de nombreuses fois à rude épreuve. Il convient ici de cacher les misères humaines que de tristes personnes lui ont fait subir. Mais si les coups ont été pardonnés, ils ont laissé des traces et une fragilité nerveuse en héritage. Dans ces conditions, devant l’injustice du Décret pénal qui l’accablait (7 mars), malgré la parole donnée par son supérieur l’abbé Wailliez, au nom de la Maison Générale, qu’il ne subirait pas de sanctions (15 février), devant la privation de son ministère doctrinalement droit et spirituellement fructueux, devant les douceurs trompeuses de l’abbé Wailliez et les reproches plein d’humanité de l’abbé Petrucci, devant la tristesse d’un avenir sombre, devant l’angoisse d’un monde où tous vos repères sont à refaire, où vos amis sont vos ennemis, devant l’horreur d’être reconnu coupable quand on se sait innocent… Dans ces conditions, il était cruel de faire pression, précipité d’exiger des excuses, et malvenu de savourer une autoaccusation ‘à la mode de Mao’… Dans ces conditions, il était presque inévitable que dans un moment de faiblesse, on puisse craquer et s’exécuter.
Les meilleurs mêmes connaissent des moments de dépression passagère. L’histoire des prisons est pleine de ce genre de lettres. Menzingen a osé en produire une et Mgr Fellay est heureux de la faire lire à ses prêtres. La honte d’une telle action retombe toute entière sur la Maison Générale qui disait aux Supérieurs des Bénédictins, des Dominicains et des Capucins : « On sait qu’il y aura de la casse, mais on ira jusqu’au bout ». Cette apparente victoire de Menzingen, ce spectacle d’un « prêtre désolé » qui s’aplatit déshonore en réalité la cause des vainqueurs et cache une réelle défaite. Ils ont osé utiliser des procédés destructeurs de la personnalité, ils sont vraiment prêts à tout, ils iront vraiment jusqu’au bout…
Devant tant de cruauté, de malhonnêteté et de duplicité… M. l’abbé Salenave refuse le procès inique qu’on lui préparait. Il a quitté l’Italie et a trouvé asile à [xxx] où il va se reposer et refaire ces forces avant de reprendre le bon combat de la foi. En quittant le prieuré d’Albano, il a laissé cette lettre datée du 25 avril 2013 sur son bureau :
« J’ai quitté le prieuré cette après-midi pour rejoindre les confrères dans la résistance au ralliement. J’ai été outré par la diffusion de ma lettre d’excuses à caractère exclusivement confidentiel. Je ne peux donc rien espérer d’un procès qui cherche uniquement à noircir ceux qui résistent au ralliement et à blanchir ceux qui veulent se rallier à « la Rome de tendance Moderniste ». Je regrette sincèrement cette lettre d’excuse que j’ai rédigée à la va-vite et dans un moment de trouble et qui exagère et fausse ce que je pense réellement de mon action. Je ne regrette en rien Antimodernisme.info. En Jésus et Marie.
Abbé Matthieu Salenave. »
Dans le même Cor Unum, les confrères ont pu lire la lettre de Mgr Fellay à Benoît XVI du 17 juin 2012. On y apprend que Mgr Fellay a écrit sa « déclaration doctrinale du 15 avril » dans le but d’écarter les difficultés du préambule de septembre 2011. Mgr Fellay assume pleinement sa déclaration doctrinale scandaleuse. On y apprend aussi pire. La déclaration doctrinale a été modifiée le 13 juin par les romains qui reprenaient explicitement des points inacceptables que Mgr Fellay s’était « efforcé d’écarter », mais non de corriger, pour arriver à un accord. Le Supérieur Général expliqua alors à Benoît XVI ce qui suit :
« Malheureusement, dans le contexte actuel de la Fraternité, la nouvelle déclaration ne passera pas. […] je me suis engagé dans cette perspective [accord pratique sans accord doctrinal] malgré l’opposition assez forte dans les rangs de la Fraternité et au prix de trouble important. Et j’ai bien l’intention de continuer à faire tout mes efforts pour poursuivre sur ce chemin afin d’arriver aux clarifications nécessaires. […] daigne votre Sainteté croire à mon dévouement filial et à mon désir le plus cher de servir l’Eglise. »
Le 30 juin 2012, Benoît XVI a répondu à Mgr Fellay ce que l’on sait (les trois conditions sont de lui : Magistère, Vatican II, Novus Ordo Missae) et concluait :
« Au moment où s’ouvre le Chapitre général de votre Fraternité, je ne puis qu’encourager cette assemblée à accepter ces points comme étant nécessaires pour une réconciliation au sein de la communion de l’Eglise une, sainte, catholique et apostolique. »
Benoît XVI excelle dans l’imposture et Mgr Fellay dans la forfaiture !
Que les fidèles prient pour leurs prêtres et en particulier pour les Supérieurs Majeurs pour qu’ils reviennent de leurs illusions dues à une manipulation hors du commun de la part de la maison Générale. Contrairement à ce que beaucoup ont espéré avec l’abbé de Cacqueray, dans la Lettre aux amis et bienfaiteurs n° 80 de mars 2013, « la raison pour laquelle notre Supérieur Général a repoussé les conditions formulées par le pape pour notre réintégration canonique » n’est pas un refus « d’admettre l’appartenance du Concile Vatican II à la Tradition de l’Eglise » mais un pur calcul stratégique et une intention machiavélique : garder le pouvoir pour imposer en des temps plus favorables le ralliement à l’Eglise conciliaire.
Que les confrères ouvrent les yeux : Nous n’avons absolument pas à exprimer à Mgr Fellay « notre reconnaissance pour ce refus courageux qu’il a adressé au pape » car si Mgr Fellay « a fait savoir à Rome le « non possumus » de la Fraternité » ce n’est pas par conviction intime mais par peur d’une réaction de la partie saine de la Fraternité qui n’aurait pas supporté et qui ne supportera pas cette duplicité intellectuelle et morale.