Something happened in our parish that can help deepen our insight into the contemplation of this mystery, if God gives us this great grace. Every crisis, every heresy, every error is an opportunity for Holy Church to deepen Her dogma and, by deepening Her dogma, to deepen Her knowledge and love of God, that is, to deepen Her faith and charity, as well as Her hope for the good that God promised Her.
What was this event in our parish that prompted us to talk about the Church?
The event was the masses which my nephew Tarcisio said in the St. Michael's Chapel [which is situated on the grounds of the Holy Cross Monastery in Brazil]. These masses were for me a source of joy and sadness. Joy at seeing Fr. Tarcísio go up to the altar after a long preparation which partly begun here in our parish, and here in our own monastery. I was happy for Fr. Tarcisio, who earned his ordination through years of study at Our Lady Co-redemptrix Seminary in La Reja, Argentina, a seminary of the SSPX.
So why the sadness?
Because I see the superiors of Fr. Tarcisio, i.e. the superiors of the SSPX, going in a different direction from the one set out by Archbishop Lefebvre in the fight for the Faith. Since such an accusation is serious, let us have a closer look, at what was the direction set by Archbishop Lefebvre and then compare this orientation with what the Society is doing, by dragging their new priests into this same new direction.
What did Monsignor Lefebvre say and especially write?
"It is a strict duty for every priest who wishes to remain Catholic to separate himself from this conciliar Church until it returns to the Tradition of the Church and to the Catholic Faith". One may ask oneself: "But what kind of conciliar Church is this? There is only one Church, there are not two Churches!". That is where we begin our reflections.
And who are the teachers that we will follow in these reflections?
They are Archbishop Lefebvre, Bishop Antonio de Castro Mayer, Father Calmel, Gustavo Corção and the whole Tradition of the Church and its infallible Magisterium, and also, among the living, Bishop Williamson and Bishop Faure.
The present crisis forces us to deepen the revealed truths, it forces us to deepen the very words by which the Holy Church expresses revealed dogma. What we want is to know, love and defend this union between Jesus Christ and the Church, to discern where our duty is to God, to ourselves and to our neighbor. Two churches? In a sense, yes. Two churches, and as St. Augustine said, two cities.
Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self.
It is evident that the conciliar Church is the religion of man, even to contempt of God. Everyone can see that.
Paul VI expressed the sympathy of the Church (which Church?) for the religion of the man who becomes God. This is in the closing address of the Second Vatican Council. All those who wish can find it without difficulty. This unprecedented scandal was commented on by Archbishop Lefebvre and all the great authors of Tradition.
But that is not all. Contempt of God is first manifested in the liturgy. Communion while standing and in hand. Suppression of countless genuflexions. Despising the law of God and His commandments. It's not necessary to list what everyone is already tired of hearing. But what does this mean?
This means that we're dealing with another Church with its new liturgy, its new morality, its new canon law, its new spirituality.
Is this new church completely different?
In its orientation, yes, it is completely different. It is at the service of the city of man who brings the false love of himself, even to the contempt of God.
But what about the Pope? Of which church is he Pope?
Strangely enough, he is the Pope of two Churches. He is Pope of the Catholic Church and he is the head of the Conciliar Church.
Are these two churches linked together then?
Not in the spirit that animates them, no. But with regard to the effective occupation of the offices belonging to the Church, yes, they intermingle with each other.
But if that is the case, then why not put up with this reality and learn to live with the difficulty [it poses]?
Because it is not appropriate to be under the authority of those who do not profess the integrity of the Catholic faith. It is not the subjects who form the superiors, but rather the opposite, it is the superiors who form the subjects.
If Pope Francis, Benedict XVI, Cardinal Burke, or any other member of the conciliar Church came here to preach, it would be a disaster.
Even if their faithful, already impregnated with modernism, came flocking to our masses, it would not be good. Little by little the liberalism of these progressives would rub off onto our own faithful.
But isn't this a cult spirit?
No, this is a spirit of separation.
The Catholic is a man separated from the world. He is in the world, but he is not of the world. Now, if we can be together with anyone on the bus, at the market, at the dentist, we cannot be together with anyone when it comes to offering the Holy Sacrifice of the Mass to God.
In the early Church, catechumens had to leave the church before the offertory, before the canon, before the sacrifice. Those who received the lesser order of porter had to prevent the unworthy from entering the church.
There is, therefore, a spirit of separation from the world. Progressivism, modernism is open to the world, to the devil and to the flesh. Tradition is closed to the world, the devil, the flesh and modernism. Is that a cult spirit? No, this is the Catholic spirit. If one does not understand this it is probably because he has already started being not Catholic.
But by refusing to be united to the Pope, aren't you rejecting the channel through which all the graces pass that come from Our Lord?
By refusing to be united with the Conciliar popes, we are not refusing to be united with the hierarchy that Our Lord instituted. We are only saying: Anathema to him who teaches another Gospel, as St. Paul taught us to say.
But then you do not want and you do not seek a normalization of the situation with regard to Rome?
It is not we who are in an abnormal situation, but modernist Rome. When Rome returns to the Tradition of the Magisterium of the Church and of the Catholic faith, it will be they who will come to us and not we who will go to them.
Isn't that pride?
No, that's the truth.
But doesn't the canonical question have to be resolved?
When Rome returns to the Tradition of the Magisterium of the Church and the Catholic faith, there will be no more canonical question. We will place our episcopate in the hands of the Holy Father, as Archbishop Lefebvre taught us.
But are you waiting with your arms folded for the end of the crisis?
On the contrary. The Resistance prays, studies, preaches, baptizes, confirms, confesses, administers Extreme Unction, performs marriages and ordains priests and offers the Holy Sacrifice of the altar and gives Holy Communion. Here is the church. A Church persecuted by the modernists who excommunicated Archbishop Lefebvre but canonized John Paul II.
But the Society, deep down, thinks just like you, [some might say].
I wish to God it were so, but I'm afraid this is a sweet illusion.
All the events from the 1990s to the present day indicate that there are two currents in the Tradition: the current of those who want a diplomatic approach with Rome and the current of those who do not want to approach Rome, unless Rome returns to the Tradition of the Magisterium of the Church and the Catholic faith.
The diplomatic current, which can be called liberal, is a current that minimizes the current crisis. Someone asked Corção if he expected to see the end of the crisis, and he answered: "No. I have more hope of seeing the Church Triumphant." [the Church in Heaven]
Was Corção a pessimist then?
No. No. Corção was a realist. Atchbishop Lefebvre did not expect a quick turnaround either. He said: "Prepare yourselves for a long fight".
But then, how long will this crisis last?
God only knows how long this crisis will last. We have not been given any idea of the future, and that is nothing for us to worry about. Our duty is to act correctly and leave the rest in God's hands.
I think we were right about Fr. Tarcisio. I believe that we are doing the right thing by setting out the reasons for our strong apprehensions. The rest is in God's hands. If someone is disturbed by the idea that we are not Catholics or that our position is schismatic, I would tell them: Where Our Lord and Our Lady are, there is the Church. Where Pascendi and the Syllabus are, there is the Church. Wherever is the desire to submit to Rome when she returns to the Tradition of the Magisterium and the Catholic faith, there is the Church. Where God's love is, even to contempt of self, there is the city of God.
In spite of our unworthiness, we hope to obtain the grace to live there and to die there. So let it be.