PHILIPPE FRANÇOIS FSSPX: CLEAR AND BRAVE SERMON AGAINST THE AGREEMENT!
FATHER PHILIPPE FRANÇOIS IS AN OLD AND HIGHLIGHT PRIEST OF THE FSSPX. IT WAS ORDERED IN 1975 AND IS 69 YEARS OF AGE.
There is no possible peace with the Conciliar Church."
SOURCE: MPI
"We can not -non possumus- enter into a canonical structure by subjecting ourselves to a modernist authority."
"It
is our first duty to Our Lord and His Holy Church." We have no right to
expose ourselves to making peace with those who betray them ... it is
our duty to the faithful who have resorted to our ministry. Lead them
gently to the poisoned pastures of Vatican II. "
SOURCE: MPI
We
present to you the transcript of the sermon given by Fr Philippe
François, at the feast of Easter 2017, on April 16, at the Monastery of
Trévoux. The Father exercises the function of chaplain of the Little Sisters of San Francisco.
In the name of the Father and of the Son and of the Holy Spirit. Amen.
Reverend sisters,
Dear Brothers,
Our Lord is risen. He resurrected just as He said: " Resurrexit sicut dixit". And we will sing at the moment of the Creed: " And resurrexit tertia die secundum scriptures - Risen on the third day according to the Scriptures." St. John tells us in his first Epistle: " Here is the victory that has overcome the world, our faith " (John 5: 4). For if Christ did not rise as he predicted, our faith is vain; But He rose on the third day. Only God is the master of life and death. He is risen, therefore He is God. And here is the proof of the divinity of our holy religion. It is the mystery of this Easter day, it is the joy of the hallelujah. This should be the grace of the feast of Easter. What particular grace does it bring to our souls, like every holiday? Well,
strengthen our faith in Our Lord Jesus Christ, strengthen our faith in
the Kingdom of Our Lord Jesus Christ, strengthen our faith in the social
reign of Our Lord Jesus Christ. He is true God and true Man. Because He is true Man, could suffer and die. Because He is true God, He took back His life offered to rescue us from eternal hell. Thus Easter strengthens our faith in Our Lord, the true King. And
if our faith in our Lord is fortified, so also our faith in his beloved
single Bride, the Holy Roman Catholic Church, is strengthened.
And this is very necessary in the times of trial that we live.
Fifteen
days ago, as you learned, Rome gave, under certain conditions,
jurisdiction to the priests of the SSPX to celebrate the marriages. Good news, my shoemaker told me, we approached the exit of the tunnel . In
fact, this jurisdiction gives us the Church in the principles of law
that are applied in times of crisis, in the state of need in which we
find ourselves. For almost fifty years, the marriages celebrated in the Priories of the SSPX and in Tradition are valid. But
if we accept the decision of Rome, we must accept the new code of canon
law and the conciliar courts that apply this new code. But this new code destroys marriage. It changes the definition of marriage. This
sacrament no longer has as its first purpose the procreation and
Catholic education of the children, but puts first the mutual help and
harmony between the spouses. And
this definition, you see, has led to declaring tens of thousands of
marriages void for forty years because, as husbands no longer understand
each other, the ecclesiastical council judges say there was no
marriage. And
these declarations of nullity of marriages that were validly performed
and declared null have been accelerated by the procedure that the same
pope has established a year and a half ago and which facilitate them
even more.
This
was fifteen days ago, and before, almost two years ago, it was the
powers of confession given to the priests of the Fraternity as if they
had not had them. But
these powers of validly confessing the Church grant them to their
priests in the crisis, because canon law foresees that in the
exceptional circumstances that we live in: the jurisdiction of
substitution. Monsignor Lefebvre frequently reminded us of one of the great principles of the code of canon law of Saint Pius X: "The salvation of souls is the supreme law of the Church."
These
two events and others show us that a process of canonical
regularization has been underway since Benedict XVI and with Pope
Francis regarding the SSPX, but also of the whole family of the
Tradition.
This ongoing canonical regularization process can be compared to the process of firing a greenwood log. When we throw a trunk of green wood into the fire, it is unable to ignite because there is an obstacle: the sap. When it comes out, the trunk lights up. Equally
in our case, there would be an obstacle to the canonical statute: the
mutual mistrust between the conciliar world and us. The gestures of "benevolence" on the part of the pope have the role of bringing down this obstacle. These gestures do not formally entail canonical dependence on the Roman authorities. With
the obstacle of mistrust already fallen, nothing will prevent the
granting of the definitive statute, which is the statute of the personal
prelature, discussed for six years between the superiors of the SSPX
and the Holy See. There would then be a bestowal of this personal prelature, this time with effective dependence of the Holy See. In
particular, the superior bishop of the personal prelature will be
appointed by the pope and may also be removed by the Sovereign Pontiff.
Then the question arises: Can we enter into this canonical structure?
To
answer this question, dear brothers and sisters, we must ask whether
the situation in Rome has changed to such a point that we could
contemplate today a canonical solution, which we regarded as impossible
until recently. Unfortunately we must note that nothing essential has changed. The Pope's actions are increasingly serious. The accumulation of scandals during the four years of his pontificate allows us to truly think that modernism has become flesh. The
reaction of some conservative cardinals or prelates, while courageous
and worthy of gratitude, does not question the principles of the crisis; On the contrary, always cling to the Second Vatican Council, supposedly well interpreted by Pope Benedict XVI. The attitude of the Holy See to what is traditional is not kind, but far from it. The
experience of the Franciscans of the Immaculate reminds us, as well as
the treatment suffered by Cardinal Burke and the other cardinals who
opposed the declaration Amoris laetitia on the occasion of the Synod. Finally, Rome's demands on us are always fundamentally the same. Always,
even if they ask for it with less insistence, it is necessary to accept
the council with its religious freedom, its ecumenism and its
collegiality.
So what exactly are the foundations of our previous rejections to an agreement with Rome? More precisely, can we accept an agreement with a neo-modernist Rome? This acceptance would bring us into conciliar pluralism. It would silence our attacks against modern errors and put our faith in near danger. Consequently,
the canonical solution can only be contemplated with a doctrinally
converted Rome, which would prove its conversion by acting for the reign
of Our Lord Jesus Christ and fighting against the adversaries of this
Kingdom.
Putting
ourselves in the hands of the Roman authorities, we would endanger our
particular good no less than the common good of the Church.
Our particular good first: for we are responsible for our soul and therefore our faith. And without faith we can not be saved (Hebrews, 11, 6) and no one can discharge this responsibility in the others.
Then we would jeopardize the common good of the Church. In fact, we are not masters of faith in the sense that we can not modify it to our liking. Faith is the good of the Church, for it is by faith that she lives from the life of her divine Spouse. Faith
is a common good not only because it is common to all Catholics, but
also because it is necessary the collaboration of all, but not to the
same extent, in order to preserve it. Confirmation has made them soldiers of Christ. Every Christian must be willing to expose himself to defend the faith. And
the priestly character, together with the mission of the Church, gives
priests the sacred duty to preach it and publicly defend it by fighting
error. We are in the militant Church that is attacked from everywhere by error. Not to publicly raise the voice against him is to become his accomplice. And
this is what we live in Tradition, notably since 2011. In 2011 the
abominable scandal of Assisi was renewed and the authorities of the
Fraternity, unfortunately - we deplore it - were silent. In 2015 the inconceivable canonization of John Paul II took place and the authorities of the Fraternity were silent.
Therefore,
it is impossible for us now to place ourselves, for a canonical
solution, in the hands of the neo-modern authorities because of its
neo-modernism. This is the real obstacle to our recognition by these authorities.
By
doing this-well-appreciated faithful estimate-far from questioning the
pope's authority, we are convinced to give him the first of the
services, which is the truth. By
our prayers, we implore the Immaculate Heart of Mary to obtain from the
Sovereign Pontiff the grace of doctrinal conversion, so that she may
again "confirm her brethren in the faith" (Luke 22:32). For
we are Catholics, we are then Romans, we are Roman Catholics
unfailingly attached to the See of Peter, to the infallible teaching of
all the successors of Peter to the Second Vatican Council. We are of eternal Rome, which is an irreconcilable enemy of neoprotestant and neomodernist Rome. There is no possible peace with the Conciliar Church.
And
we also pray every day for the superiors of the SSPX, so that they do
not fall into the trap that they have tended to our dear Fraternity. May they regain the prudence, boldness and steadfastness of Monsignor Lefebvre in his battle for Christ the King!
Therefore we can not - non possumus - enter into a canonical structure by subjecting ourselves to a modernist authority.
We say it because it is our duty. How is that?
It is our first duty to Our Lord and His Holy Church. We have no right to expose ourselves to making peace with those who betray them.
Then it is our duty for ourselves, because we have to save our soul and we can not be saved without the integrity of faith.
Finally it is our duty to the faithful who have recourse to our ministry. We have no right to lead them gently to the poisoned pastures of Vatican II.
My
dear sisters, dear brothers and sisters, in the current turmoil of
confusion, we must remain faithful to authentic Catholic principles and
remain rooted in them. And
in order for them to be the light that enlightens us and guide our
steps, we must draw the practical consequences and apply them rigorously
in our daily lives and in our daily attitudes. Consistency
and non-contradiction are the logical consequence of full and complete
adherence to the Truth, which is Our Lord Jesus Christ. As
Cardinal Pie said, charity, which is the bond of perfection, must be
dictated and governed by the truth and it is in this spirit of charity
that we must act.
So
on this Easter Sunday, the present hour is the hour of the beautiful
virtue of hope, for we see, perhaps with more lucidity, the inadequacy
of human means. But Our Lord comes out of the tomb today, as yesterday, and with His Church!
May the Blessed Virgin Mary, who Our Lady of the Holy Hope, who alone, on the morning of Easter, knew how to keep hope; May
the Blessed Virgin Mary also hold in our hearts the divine hope, the
Holy Hope, which pleases God, who will not be disappointed for all
eternity.
In the name of the Father and of the Son and of the Holy Spirit. So be it.
