I did not have a special revelation, I am unfortunately not mystical, but I was pushed by the circumstances: the pressures of seminarians, parents, priests, friends of seminarians: Don’t you know a seminar, don’t you know a house to put them in? I found nothing in Fribourg, nothing, nothing, still nothing pushed by Father Philippe, pushed by Bernard Faÿ pushed by the Abbot of Hauterive: “But you have to do something, you have to do something, what, do something, go find the Monsignor! let me breathe, I don’t even have time to breathe, I can’t do it like that overnight, in a year’s time if you want but not now”, “No, no, no, no, it’s right now, Father Philippe tells me, right away, right away we have to do it because after the free university** the university will collapse, you know if there are not good elements who defend a little bit the traditionalist teachers we will all be kicked out”. - “Well, listen, if Bishop Charriere says yes, well, it will be the sign of Providence, but for me it will be no because I see the bishops very well: but he is a great friend Bishop Charriere… but understand my advice, my priests… and then this and then that, it will not be possible… Monsignor received me: “But Bishop made, do, please, do, do”. I left, I started and then my faith I’m here with you, then that’s all, I don’t know how all this was done, one thing led to another, how the money came, how the groups were formed, how these gentlemen welcomed us right away ! all this is really… I don’t know… so I still think the Good Lord is with us. I think, I hope so!
I wouldn’t want to do anything against the Church, you see. I wouldn’t even want to criticize what Father Bugnini does, criticize Father Bugnini or criticize the Pope, no. I’d rather close my eyes to that, but I don’t want to close my eyes to something that’s going to make me lose faith, oh no! I would rather die than lose my faith and become a Protestant, I would do anything! I would rather… if we have to close the seminar, we close the seminar and leave, we keep our faith but there is nothing to do, I don’t want to pass on the faith, I don’t want to become a Protestant. However, it is certain, absolutely certain that little by little we are becoming Protestants, that is absolutely certain. You can ask all priests, even if they are aware of what is happening in the Church at the moment and even forced by circumstances by their bishops to say Mass according to the new rite, they are painfully saddened by what they see, by what they see, by what they no longer know what to do, they no longer know who to turn to, how to do it, but they feel very well that everything is going, they feel it, they feel it very well. It is curious to see that as soon as we have adopted this whole liturgy there is something that happens in communities: a division, internal struggles, facts that destroy communities, that destroy parishes, that destroy families. There is the virus that comes inside families, inside the Church that breaks everything up. Everything, everything, everything, everything bursts out and everything ends up being resolved to nothing.
So we can’t, we can’t leave these things there, can we, it’s really the heart of the Church that goes away. So I think that the resolution finally that I want to take and that I hope you take with me… - those who would not agree, I simply say it well, if there are some who say “it is not possible I can not admit that, what you say it really troubles me, I think that in this case it is better that I do not stay in a house where one seems almost to criticize what comes from Rome etc.. ”Look, I tell you sincerely, I don’t want to hurt you and I don’t hurt myself either, but yes, let’s separate in good friendship and then, my God, go where you want but I can’t, I can’t do anything but tell you that and if there are some who don’t agree, who would think they could not agree and although God bless them, they may be stronger than me, that God gives them graces, but that we separate, it’s better, not to put discord in the house, not to put division see. If the division starts to get into the house, it’s over, a finished house. A house divided in itself Our Lord has said it is finished, it is finished, so it is not worth it, it is not worth it.
Now, I** the resolution… I would summarize, if you want all this: let us keep the Eucharist. We keep the Eucharist, we are the guardians of the Eucharist, the defenders of the Eucharist. Now for the Eucharist priests are needed, because the Eucharist comes from a sacrifice, and without a priest there is no sacrifice, and the Eucharist comes from the Sacrifice. These three things are linked like the fingers of the hand: the Eucharist, the sacrifice, the priest. So if I want to make you good priests it is so that you can offer a sacrifice and the true sacrifice, the only sacrifice and that from this sacrifice, your action and the sacrificial action of our Lord comes the Eucharist, the true Eucharist where our Lord is present, where Our Lord is there, where we can kneel and adore Him, live with Him then that is it… the seminary has no other reason to be, the Fraternity has no other reason to be, the priest, the sacrifice, the Eucharist. That’s why we have to keep this.
Then I said the Catholic Mass had and always had the effect of lifting men to the cross, uniting them with Our Lord Jesus Christ crucified, attenuating in them the ferments of sin that lead them to division. If Our Lord’s cross disappears, if His Body and Blood are no longer present, men will find themselves around a deserted and lifeless table and nothing will unite them anymore and that is what happens, there is no life and people have this consciousness there.
This is probably the reason for this weariness and boredom that is beginning to be expressed everywhere, and for the disappearance of vocations that no longer have an object. There is no object to make a communion that is a memory of the cross that is a Protestant communion; that is why you come here, perhaps unconsciously, it is unconsciously that you are pushed to come here, because you know, you say we will still be trained true priests. What does that mean, we will still be made true priests, what does that mean, what does that mean? Make priests who will offer the sacrifice, the true sacrifice. You will be true priests and you will offer the true sacrifice and you will make a true Eucharist and you will make sure that Our Lord is present on the altar, that’s all, that’s all, do not look any further, do not look any further. That’s why you came, I think, or even if you didn’t think it explicitly, well implicitly that’s what pushed you here, and that’s why there are no more priestly vocations. Because I do not see me a young man who lived at the altar, who served at Mass, who saw priests celebrating the Holy Eucharist and who once said to himself: “Ah I want to offer Mass like him, I want to go up to the altar like this priest, like my priest, like this priest to whom I served Mass, it’s so beautiful I have the impression… I feel the divine, I see the divine, I want to do that too, I want to do good to others, I want to give Christ to others, I want to carry Christ to others. His vocation was born imperceptibly, then one day he decided, I want to be a priest. Well that’s it, that’s it all your life, your whole life and the whole purpose of being here, and the whole purpose of all the studies you do here. Do not separate the Mass from your studies. There is no reason for your studies outside the Mass, outside of what exists in the Mass. All your studies will make you better understand Our Lord Jesus Christ, better understand God and Our Lord Jesus Christ is God, better understand all the Redemption, all theology revolves around Our Lord Jesus Christ and His Mass and His Cross and all philosophy is the same thing, the subtatrum, in a way the pedestal on which the Sacrifice of the Mass is raised. And all your studies are focused on that. Never separate… always think of this as if you want to make a synthesis of your formation, a synthesis of what is taught to you here, of what will be taught to you here during the years of your seminar it is the altar. It is the sacrifice of the Mass.
So from there this secularization, this desecration of the priest no longer finding his reason for being, from there this need of the world to find a way out, he no longer knows what he is. Then he goes to the world without knowing exactly what he is going to bring to it, what he is going to do, why it is done, the priest profanes himself, the priest secularizes, the priest goes into the world and he ends up marrying and then finding: “After all I don’t see why I shouldn’t do like the others, why I shouldn’t go make a profession and then just a service on Sundays”. ”It’s over, priests, it’s over, the Sacrifice of Our Lord is over, the Church died in that region, it’s over, it’s over. Jesus Christ, little by little, through the fault of this Protestant conception of the Holy Mass, leaves the churches, which are often unfortunately desecrated. We have to say this to ourselves, our churches will be empty of Our Lord Jesus Christ, He will no longer be there, Our Lord will no longer be there, He will abandon us. Our Lord will abandon His Church like this. Our Lord must not abandon his Church. We are here to make sure that our churches are inhabited by Our Lord.
So I conclude: the conception of this reform, the way in which it has been published with successive unduly modified editions, the way in which it has been made mandatory sometimes tyrannically as was the case for Italy. While all the bishops of Italy had asked that this application of the liturgy not take place for two years, as planned, as the Pope had said, well suddenly appeared in the Osservatore Romano, two months after the unanimous request of the Italian Episcopal Assembly that this reform not take place for two years as the Holy Father had planned, an unsigned article appeared in the Osservatore Romano which said: “The Episcopal Conference or at least in Italy, the application of Novus Ordo Missæ will take place next November”. This appeared during the month of November 1969. There were even bishops, I know it, I know them, who made a canonical appeal against this article by saying: “but finally, it is illegitimate, the assembly was entitled to ask that the application be made only in two years, the Pope had said so and why we are then forced to do in two months instead of two years, we do not have time to prepare our faithful. They had asked to wait to prepare the faithful for this reform, to make the translations that would be real translations, that they could be studied, that they could be tested very slowly, a slow application, which was absolutely finally the most normal that one could imagine. No! an unsigned article in the Osservatore Romano required that the bishops do it and the bishops did it. There must have been… what happened? Again a mystery, I don’t know. So the way in which it was made compulsory, sometimes tyrannically, as was the case in Italy, the modification of the definition of the art mass. 7, without any consequence for the rite itself are so many facts unprecedented in the tradition of the Church, the Roman Church, always acting cum consiglio e sapientia, with advice and wisdom, always with prudence, advice, wisdom and gently, slowly reforms are made and always in a sense of greater faith, greater faith, greater truth, greater holiness always. We are in…..
Then all these facts allow us to question the validity of this legislation and thus to comply with canon 23: “In the doubt of a new legislation, the revocation of a law is not allowed, but the recent law must be reduced to the previous one and they must be reconciled as much as possible. ”Well, I rely on this article of canon law because I think we can at least… the least we can say is that there is a doubt about the validity of this legislation, at least a doubt, a legitimate, very legitimate doubt. Well in this case we must always be brought back… it is always the rule in the Church because new things must only be in conformity with what is old, always; it is always… Tradition is the rule because it is Our Lord who gave us Revelation and therefore we must refer to Our Lord, we must refer to Revelation, we must refer to the Fathers of the Church, we must refer to the Tradition of the Church, we must refer to the Church’s teaching. That’s how you know the truth of things, not by looking in front of you and saying, “What’s the future going to be like? You have to see!” No, we must always refer to what has happened, and it is certain that there is more truth, I would say more force of truth in those who have lived next to Our Lord, who are closer to Our Lord than those who, like us, who are far from it, who have spent centuries during which unfortunately there has been unrest in the faith etc. We must therefore refer. That is why this canon says: when there is doubt in a new law, it is necessary to refer to the old law and to conform the new law as much as possible with the old law. Well, that is what I am personally determined to do no matter what, that is to say, to keep the old Mass even if it is, my God, a few small adjustments that are not essential to the Mass, that are not essential to these three fundamental truths that must remain in the Mass and that therefore for me personally, I tell you what I think, I believe that from the Offertory to the Communion, it is impossible that we change; at least in the present circumstances we cannot change without risking to see the Communion slowly disappearing, the presence of Our Lord on the Altar. We cannot change, it is not possible because this is the heart, the heart of the Mass and the very expression of our faith. If we change, then what happens everywhere else will happen to us, what we see, unfortunately what we see everywhere else. So I think that in this way, we are sure to keep the Eucharist, what remains a duty and an absolute right is the safeguarding of our faith, and the Holy Mass is the most living expression, the divine source, hence its primordial importance. No one has the right to make us lose faith - no one, no one, no one, no one, no one.
This is what I wanted to say to you because we are arriving in really dramatic, really dramatic circumstances, and I think that perhaps the Good Lord allows us to be gathered here and that in a few months we will be fifty perhaps in two, three years we will be eighty, one hundred, to continue the Eucharist so that we can still… that there will still be Eucharist where Our Lord is present. Now it is not possible that by keeping a rite that has been that of centuries and centuries… we can say not only of centuries but also of the apostles. It is always said that the rite of St Pius V, St Pius V only codified what came before. You will read in St. Thomas everything that St. Thomas says about the Mass, St. Thomas lived long before the Council of Trent, long before St. Pius V; well, St. Thomas explains all… all these rites of the Mass, all these rites… How many times he said - we think for example of the Mysterium fidei within the Consecration of the Precious Blood - St Thomas explicitly says: “We think that these words come to us from the Apostles”.
Then it is no small thing if the Apostles thought they had to put this Mysterium fidei in the Consecration; they were much more, much more aware than we are; who knows if it was not Our Lord himself who told them during the forty days during which He was with them after His Resurrection to whom He certainly gave indications for the future, for the next future. They were going to have to organize Holy Mass, worship and all that. Our Lord has certainly given them indications, so who knows if it was not Our Lord himself who said it. If all this comes to us from the Apostles, we must keep it preciously with a cult that is equivalent, I would say to the cult to keep our faith, it is the same thing. If all this is slowly ripped out of us, we will end up not knowing where we stand, not knowing if the formulas we pronounce are valid, we will be, we will be in the…. in the…. lost, completely lost. That is why I sincerely believe that I am not disobeying the Holy Father by continuing the rite of St. Pius V because I believe that the Holy Father wants us to keep the faith, I am convinced. I am sure the Holy Father wants us to continue the Eucharist. I am sure the Holy Father wants us to continue the Sacrifice of the Mass. Then why all this? Why is all this disappearing? There, mystery, I prefer not to search, I do not know what is happening in the offices in Rome, I do not know what is happening between the Holy Father and his services and offices and all that, to what extent the Holy Father is aware of everything that is happening, I do not know anything about it, I do not want to know it. I am sure the Holy Father does not want us to lose faith, I am sure the Holy Father wants us to continue the Eucharist, and therefore I am sure I will continue to be in conformity with the spirit of the Holy Father by doing this. But we will say: but then in practice, see how much you have to do… well, I don’t want to lose faith, I don’t want to become a Protestant, that’s all. I see the two ends, I can’t connect the chain, I don’t know what’s going on in the middle of the chain, I don’t know, but I realize that on one side there is the faith of the Church, the faith against which I risk, if I don’t believe it anymore, being heretical and leaving the Church and then there is what they tell us is being given by the offices in Rome finally by Rome, coming from the Holy Father, I don’t know. But I believe that there is no conciliation between the two, there is a rupture between the two, so I don’t want to become a Protestant. I don’t know what’s going on in the offices, I don’t know how all this comes to us, I don’t know what’s going on, but I think it’s impossible to deny what the Church has always believed.
I wanted to tell you that, my dear friends, because I believe it is important, that is why I asked the priests who are with you here and even the religious to come so that you can hear it as I understand it. I pray God every day to make sure that I do nothing against the will of God, against the will of the Church, against the very will of the Holy Father, see, that I believe we can certainly, certainly… - I am sure that if today I had an audience with the Holy Father and asked him: Most Holy Father, are you so that we may lose faith in the Sacrifice of the Mass in the Holy Eucharist, in the real presence and in the Sacrifice of Our Lord on the altar? But, but, but, but, but, but, but not, but please, but please… If I could put before his eyes then everything that is happening now, but Most Holy Father, here is one priest, here is what one priest says, here is what another says, here is what this one does, here is what this one does, and in most churches see that everything is lost now. He would perhaps be amazed, I don’t know what he would answer me, I don’t know, but I think that… I believe in his first feeling, he would say no, no, no, no, especially keep, keep the Eucharist, but of course keep the faith, it’s obvious, there’s no way to lose it. I think it may be because of weakness, perhaps I don’t know how… but in any case it is a certain fact that what is translated in the facts by the liturgical reform certainly goes against the deep thought of the Holy Father, it is not possible otherwise. So I think we can’t let ourselves be drawn into this.
We could talk about hours and hours, couldn’t we? Above all, you have examples, I think you have as many as I do and at any time, don’t you? What do you want, it is obvious that the Holy Sacrifice of the Mass is in danger of disappearing with all these new seminars, with all that the seminars are doing now, isn’t it, it’s not possible. When there are no more… We are told that there are no more vocations, there are no more vocations and that priests no longer want to have institutions and that they simply want to live, have a profession, live in the world with a profession and then meet once a week around a priest to have some conferences and that is how they will be formed as priests. It is obvious that all this is not serious and that for a serious person it is possible. So that’s what Cardinal Renard told me. I think he didn’t believe it himself and the best proof is that he told me that I had to continue what I was doing with you now and that deep down… he told me deep down when I told him: then Your Excellency, Eminence, there is no place left in the world for you, for a holy priest, a priest who still says his Mass well, who believes in the Sacraments, who believes in confession, who visits his sick, who will carry the Extreme Unction, there will be no place for these priests there! He waited a moment and then said to me: “Deep down you are right, Monsignor”. So there you have it, see eminent men in the Church who therefore feel themselves that there is something that… a kind of contradiction. They themselves say it is necessary to go further, it will be necessary to put the seminarians more in the world so that they have more vocations etc… and when we put them in front of the realities “at the bottom you are right”. So there is something that is obviously tragic in the Church at the moment. I think that we must take sure options, clear options, clear options, do not hesitate and that those who might not agree, well, I tell you, I think it is better that we live only between those who agree on these principles so that we do not have any disagreement in the house, division, misunderstanding and that the ferment of division which is an evil ferment ends up destroying the house from the inside.
Here I have spoken to you about the Mass, I would like to say a few words about the Fraternity now.
So I’m going to say a few words about the Brotherhood because if….. My God, time is passing, of course!
So I received again from… Here is the letter I wrote to Cardinal Rey on May 13th when I was in Rome:
Encouraged by the words you kindly addressed to me on Tuesday, May 11, I present to you in a few words the request below.
Last February I gave His Excellency Bishop Palatini a copy of the decree of erection of the Priestly Fraternity of Saint Pius X by His Excellency Bishop Charrière, then Bishop of Fribourg in Switzerland.
I attached to this copy a copy of the statutes approved by the same decree.
In a letter dated February 18, you kindly informed me of your satisfaction with these two documents and the purpose of the Fraternity, for which I am very grateful. So here is our request.
Since the Fraternity receives requests from priests, seminarians already incardinated or ready to receive ordinations, it would be very useful for the normal development of the Fraternity to have the privilege of incardinating in the Fraternity. If this privilege requires pontifical right but consequently the dependence of a Roman Congregation, we ask to depend on the Sacred Congregation of the Clergy.
Forming a priestly association without vows and the first goal being the realization of a priestly apostolate, we believe that this dependence of the Sacred Congregation for the Clergy is normal. Hoping very much that you will grant us etc…
So the cardinal answered me… you know Latin now, I can read you the letter in Latin:
I received with joy your letters of May 13 of this year in which you explain to me the progress of the Association of the Priestly Fraternity of Saint Pius X.
With a very big heart, I make wishes so that priestly vocations may multiply in order to exercise an apostolate wherever the need demands it… - Huh! you are ready to go to China or Indochina, or I don’t know where, in South America or Alaska - wherever the need…
Well, that’s the cardinal who says that, of course, pro bonum animarum, for the good of souls,
quo ad incardinationem vero…
for the incardination.
Pro nunc opportet procedere…
for the moment, it is necessary to continue according to the method you have used until now, i.e.
per incardinationem ad aliquam diocesum…
incardinate to some diocese of Guyana or, I don’t know ** in Spain, look for a diocese what, per incardinationem ad aliquam diocesum, because
cum nove legistationis orientatione quæ expectantur et…
That is to say, the orientations of the new legislation which… that the Congregation would like this legislation to arrive as soon as possible and to be put into text as soon as possible. For the moment it has not yet been written, it has not yet passed into decrees and laws, so we still have to wait a little while and in the meantime send the… incardinate those who must be incardinated in the different dioceses. How long will it last? So I can’t tell you now, I don’t know, they don’t tell you. So that’s it, that’s Cardinal Rey’s answer. But in any case for the moment, thank God, with these bishops who accept incardination, there are no serious problems, so we can continue like this for a while. Moreover, soon, I don’t see any incardinations yet quick to make, there will only be Georges Saleron next year, I don’t see any others. Next year there will only be Georges Saleron, so there will only be one to incardinate, so that doesn’t pose any problems. But finally it shows once again, it shows you that the cardinal is therefore in complete agreement with us, we are not against Rome, we are not against Rome, that’s it!
So for the Brotherhood now. We are reaching the end of the year. I know that some of you may be asking the question: so if we want to get involved in the Fraternity, would we have the opportunity to get involved before the end of the school year? I would like to make a note of this, myself, of course, I would like to see some of them. Once again, complete freedom for each of you, there is no question of pushing, of… you are completely free. Do not say, as I was told about one of your confreres who left last December; his father wrote to me: “I hear you told him it was either the choice between the Priestly Fraternity or the departure”. I said: well, that’s a little stiff, I never said, I never even thought, never thought, never thought, never touched the mind such a thing, never, never, I’m too, too respectful of everyone’s freedom to do such a thing: either it’s fraternity or it’s the departure never, never. I think you have never heard that from me before, and I repeat it again now, you are entirely free. The seminar is open to anyone, anyone who admits the orientations of the seminar, accepts the training of the seminar, that’s all. Whether you go later to a contemplative congregation, whether you go, I don’t know, to a missionary congregation, whatever you want, any congregation, it doesn’t matter to me, on the contrary I’m very happy, I would be happy to think that one of the priests trained here elsewhere to carry the good word and finally carry the formation he received here I’m very happy, I have absolutely no hesitation about that. So, you are completely free and those who would obviously like to get involved would have a process to do, I don’t mean then we make the commitment for everyone at the end of the year, no; I want it to be a personal process, a private, personal process and you have to be well decided. And therefore I regret a little bit that I did not have the time and opportunity to comment a little on the statutes of the Fraternity, I would like to make a little comment so that you can see a little bit of the spirit in which the Fraternity is located. So that’s why I would like every day… I don’t know if it will be possible for the end of the year because I don’t think it’s very normal that we make a commitment for statutes that have not been commented on and developed by the person in charge or finally someone who represents the person in charge of the Fraternity, see; this is always done in a Society, we develop, we explain the constitutions and then it’s when we have studied the Constitutions that we make our choice and that we… So that’s why it may not seem a little premature to think about making the commitments already at the end of this year. I would ask you to be patient for a while, but… it’s still my desire, of course, that you do it as soon as possible, but I think it would be… I don’t see the possibility of commenting on all the statutes here in the space of 2 weeks, for example, or 3 weeks, it seems a little too fast. I think we can do it before the first trimester for example and then make the commitments at Christmas for example, so I will have time to explain a little more and you will finally consider all the consequences of your commitment, because there are still some, you shouldn’t think that this commitment doesn’t oblige you all the same
I would also like to tell you, for the future, about the guidelines that are nevertheless useful to know. See, the Fraternity was made in particular circumstances, in tragic circumstances of the Church today, and therefore that is why these commitments are temporary for a certain time and which can allow those who have entered the Fraternity because of the current circumstances, because of the current circumstances, who might not have joined the Fraternity - besides, the Fraternity probably would not have existed at last if there hadn’t been these circumstances - but who would rather have joined the Dominicans, the Jesuits, I don’t know, the missionaries, a missionary Congregation if everything had been normal as in the past, so you wouldn’t have found yourself together. I think that this vocation that you may possibly have in your heart: I would rather be a vocation of preacher, I would rather have a vocation of contemplative, I would rather have a vocation of missionary, I would simply have a pastoral vocation in the diocese, in my diocese I would have been happy to be parish priest, to be vicar in my diocese, simply of ministry, what of traditional ministry. Well, I think that throughout these years, once there will be enough of you, I have no problem with you obviously coming together spiritually and morally under the aegis of your directors of conscience, under the aegis of those who know you, seeking advice at last, but very gently, very gently, I would say a little bit like Father Libermann did at Issy-les-Moulineaux; When he was in Issy-les-Moulineaux, he formed a small team of those who were pre-missionaries, from which the Congregation was born - the Congregation from Father Libermann, I am not talking to Father Claude Poullard des Places who had already started before - but that is how it came about: met at the seminary men who had the same aspirations and who were people who also wanted greater perfection, who wanted to be religious and therefore who very slowly, with the authorization of their superior, gathered, met from time to time; very slowly, very slowly, very slowly grew in them this idea that we should go to the apostolate with the blacks because there was one who came from Bourbon Island and who had seen the misery of these poor blacks who were not evangelized and then he submitted this idea to Father Libermann who found it so good that it was he who was the soul of this small group, who has already led them almost as a novice master almost slowly towards greater perfection and then at their exit they found themselves founding the Congregation. And I would see very well, in the current circumstances, that groups like this are formed by affinity, I would say, vocations a little, obviously following the inspirations of the Holy Spirit. We must not follow natural, sensitive aspirations and all this, it is not a question of gathering out of friendship and camaraderie, it is not a question of really finally gathering under the inspiration of the Holy Spirit, really with the idea, with a supernatural idea and not just the pleasure of meeting 4 or 5 good friends who would rather do themselves wrong than good, it is not a question of that. It is a question of being fundamentally convinced, for example… here you have a Carmelite father, you have a cooperator father of the Sacred Heart, you have a Benedictine father, well my God, that very slowly a small group is sprouting among the number of seminarians who would be attracted by the spirituality, by the apostolate of one of these fathers they have with them, who live with them and that one day something of the same kind will be reborn, I will bless heaven, I will bless the Good God. I have no intention whatsoever of forcing you into your vocation in this direction, in that direction, in that direction, whatever you think, whatever you do no, it would be a very great, a very great freedom. Obviously there is a certain organization, there must be a certain obedience, there must be a certain obedience, there must be a certain… there is no other way otherwise it would be complete disorder, complete anarchy but finally to the extent that these things would really be inspired by the Holy Spirit, would really conform I would say to the desire of the Church, I would thank the Good God for it. Just as I hope that there will be some among you, because that is the primary goal of the Fraternity, I hope that there will be some who will devote themselves to teaching, to teaching in seminaries and who will continue the work we do here, because this is of the utmost importance, because it is precisely making priests and good priests, it is essential for the Church, that there will be some who accept
Here are a few words about the Fraternity that may, I think, interest you, and finally show you a little bit about the spirit of the Fraternity and I… it is certain that, once again, spirituality, if one can say, the spirituality of the Fraternity… if someone asks what the spirituality of the Fraternity is, for me, it is a spirituality all turned towards the Holy Sacrifice of the Mass; what I was explaining to you earlier, that is, it is the Holy Sacrifice of the Mass, it is really where the heart of the Fraternity is found, where the spirit of the Fraternity is found. Even for the Brothers s, even if one day there are nuns, even if one day there is a kind of Third Order. Yesterday, people came to me whom I did not know and said to me: “My God, Monsignor, don’t you have something here, aren’t there also lay people who could possibly finally connect a little bit to your order, and finally do you only receive priests, seminarians, religious sisters eventually? ”I said: “No, it is marked in the statutes that eventually also lay people could come together, or finally live a little bit of the spirituality of the Fraternity, it is a kind of Third Order I said, a kind of Third Order see how there have been in most great Orders, finally there were Third Orders that helped lay people a lot to live from the spirit of the Order”. They said to me, “Ah! My Lord, we must be considered as your first tertiaries, we must be considered as your first tertiaries, accept us as your first tertiaries ” Oh well, I told them: “Think a little bit, don’t go too fast, I haven’t done anything about it yet, I haven’t done anything at all, there’s just a hint in the statutes, I don’t even know yet what the statutes of this Third Order would be, so let me take a break, I can’t do things too quickly, but consider yourself as…” No, when we go home, we’ll try to make small groups and so on. ” - I said, “Slow down, don’t go too fast! ”Ah that’s telling you that… see, I also think a lot of people might want to live a little bit of… it seems to them that everything around them is falling apart, they would like to connect to something solid, something that still holds.
So, thank you for your attention, excuse me for being very long, but I think I’m glad to be able to tell you a little bit about what I think, I hope I didn’t offend you, I hope I didn’t misrepresent what I meant because I wouldn’t want it to be misinterpreted, see. Above all, never say that the Bishop is against the Pope or is against the Council, that is not true! I am ready to kneel on the Holy Father’s knees and ask him “tell me what to do etc.”. ». I have a veneration for the Holy Father, but all complete and whole and total, isn’t it, but I don’t like to live in contradiction, not to be… The Holy Father certainly wishes us to keep everything the Church has taught us; and at the same time, to be asked at the end of the Church’s command levels: what do you want, you must slowly abandon your faith, you must no longer believe in this or that? All this is not possible, I cannot be divided like this between two poles: the tradition of the Church is certainly what the Holy Father intimately wants, but since practically we are put in our hands, we are put on our lips things that do not go with this faith then… You have to choose, you have to choose one or the other, I choose the faith of my fathers, I choose tradition, I am sure that this is where the truth is, whereas in new things, well, I am not sure that it is the truth, not sure because it is not known, it is a crumbling novelty, we don’t know anything about it and Saint Paul says it well: “Be careful with new things, don’t let yourself be taken even by new things just”. So all the more so to serious innovations like those of changing our Sacrifice of the Mass, it is considerable, isn’t it? So that’s why, don’t make me say what I don’t want to say, especially what I don’t want people to say. We will certainly be told about us, about you, because we react a little bit then: “you are not in conformity with the current spirit of the Church, you react, you are against the Council, you are against this”. Fatally we will be told, that is fatal, but we must not be intimidated by these few objections that can be made to us that are in vain, that are in vain, that do not correspond at all to reality.