The 10 Most Significant Resistance Stories of 2017
Rather than being the 10 best stories, these are what we consider “the 10 Most Significant Resistance Stories of 2017:”
10) The “Silence of the Cardinals:”
In 2016, we reported on the dubia
issued to Pope Francis by Cardinal Burke and four other Cardinals (two
of whom have since died) regarding several heresies contained in the
apostolic exhortation Amoris Laetitia. Though the reaction of
the Cardinals unfortunately proffered arguments seeming to defend the
traditional doctrine on marriage from conciliar documents, we were
nevertheless hopeful that perhaps there was an awakening among certain
conciliar churchmen (if not doctrinal, then at least moral), whose
legitimate concerns, having been ignored by the Pope, might proceed with
what Cardinal Burke referred to as a “formal act of correction.” But
2017 has come and nearly gone, with the Pope continuing to ignore the dubia,
and the surviving Cardinals showing no signs of backing up their
promise to take “corrective action.” Sensing their reluctance, a group
of conciliar laymen tried to motivate and encourage them by offering
their own rebuke in an over-hyped document which called itself a
“Fraternal Correction” (but which nevertheless carefully avoided any
criticism of conciliar teaching), but to no avail. Francis the
Destroyer outflanked them, restoring Cardinal Burke to grace and
rehabilitating him in a move which looked very much like a trade-off:
Silence for silence.
Thus, the hope of a papal deposition was averted, and the power of Francis solidified.
9) The Dissolution of the USML:
The Resistance averted the siren song of
sedevacantism when Bishop Faure (and later Bishop Zendejas) withdrew
their membership from the now defunct USML. At issue was the matter of
the “non-una cum” (i.e., Whether or not it was permissible for
resistance priests to omit the name of Francis from the canon of the
Mass). The divide over the matter served to purify the resistance
ranks, and distance it from the sedevacantist temptation.
But there was an added benefit derived
from this dissolution: There was, at the time, a confusing (and somewhat
contradictory) overlapping of dual memberships between the USML and
SAJM (the former rejecting hierarchical authority, and the latter
embracing it). But with the dissolution of the USML came clarity, not
only regarding the sedevacantist/non-una cum position, but also
regarding what priests actually stood for, which was a relief for the
faithful.
8) SSPX Preparing for Hybrid Mass?
Bishop Fellay continues full speed ahead
in his quest for canonical recognition from the most perverted Pope and
Vatican in the history of the Church…period.
Among many troubling aspects which could
be cited as reasons to abandon Operation Suicide, would certainly be
Rome’s oft-announced plans to blend/blur the 1962 missal with various
elements of the Novus Ordo. Announced by Benedict XVI in Summorum Pontificum, and again in Universae Ecclesiae, this intention was reaffirmed in a post by the conciliar Tridentina Malta blog, which announced the official blending of rites would occur beginning the first Sunday of Advent (2018).
More than this, the same post, based on
insider Vatican informants, announced that a “reconciled” SSPX would not
be exempt from this blending (except perhaps initially, as a means to
lure the SSPX into the lions den).
Shortly thereafter, the conciliar Rorate Coeli
blog (which occasionally features accordist/GREC writers like
Jacques-Regis du Cray) went into damage control mode, calling into
question the veracity of Tridentina Malta’s sources. But the latter held their ground, and reaffirmed their report, chastising Rorate Coeli
for their jealousy at not having been the first to “get the scoop,” and
noting that at least one of their sources had spoken to both sides
(i.e., How could RC assassinate the sources of TM, claiming it in fact
had more authoritative sources, if at least in this instance, both sides
were speaking to the same person?).
With Christmas nearly upon us, we are now at “T-minus 11 months, and counting…”
7) The Capuchins of Morgon:
In 2016, the Friars wrote and delivered
to Bishop Fellay a 200 page study outlining their reasons for refusing
to follow him into unconverted, perverted, and demented Rome. The book
was something of a secret, having been rumored to exist, but nobody
being able to produce a copy of it.
In 2017, it finally saw the light of
day. Having been published for the use of their faithful, it finally
hit the internet, and is now distributed widely and openly.
The Capuchins also evinced a willingness
to absorb and disregard the displeasure of Menzingen, when they began
intake of SSPX refugees: Firstly, Fr. David Aldalur (one of the seven
French District deans to co-author a letter to Bishop Fellay rejecting
the Roman SSPX marriage guidelines), and later Fr. Paul Morgan (former
District Superior of Great Britain, who resigned over the subjection of
SSPX marriages to conciliar authorities).
Add to this the testimony of Fr. Chazal
(whose own brother is one of the Morgon Friars) that they think exactly
the same in the matter as we do, and the additional presence of Fr.
Jean, and it is clear that the Friars took a big step towards the
Resistance in 2017. As Fr. Chazal observed: “If Bishop Fellay censors
them, he pushes them into our arms; if he remains silent, he allows them
to infiltrate the SSPX.”
6) Resistance Growing Everywhere:
We observed in a recent post that, if 2016 was the year the resistance got organized, then 2017 was the year we were able to harvest the first fruits.
On the whole, we had net gains in the
SAJM, MCSPX, Irish Carmelites, Santa Cruz, attracted priestly converts
from the dioceses, have active and contemplative vocational options for
women religious, added a bishop (Zendejas), have the allegiance of all
the major French religious communities (Dominicans, Benedictines,
Transfiguration, Capuchins), and most importantly, we have hope for
normalcy despite the SSPX capitulation.
We have survived the attempt to capture and crush, and now we have begun the slow process of regrowth.
5) Bishop Fellay Remains Resolute (Despite the Increasing Degeneracy of Modernist Rome):
When Bishop Fellay wrote to BXVI that he
had been willing to endure heavy opposition for the sake of a practical
accord with unconverted Rome, they were not empty words. Five years
later, he is every bit as committed as he was in 2012, and nothing can
dissuade him.
Announced plans to bring the Society
around to conciliarism; plans for a hybrid Mass; homosexual and
cocaine-fueled orgy’s in the Vatican; sodomite manger scenes; papal
blasphemies; etc. etc. etc. Through it all, Bishop Fellay sticks to the
plan, apparently unconcerned about anything happening in Rome, and
focused only on the perceived (imagined) “benefits” to the SSPX.
That kind of irrational and willing blindness cannot be cured. The bourgeois SSPX wants its “justice.”
Unfortunately for them, with this kind of (deserved) leadership, we believe they are going to get it.
4) Fr. Paul Morgan Joins the Resistance:
Yes, it was a long time coming. Yes,
there are certain questions arising from his recent interview (which
seems to raise as many questions as it provides answers to). But what
is clear is that he left the SSPX over the marriage issue (not in and of
itself, but as the straw that broke the camel’s back).
The significance of Fr. Morgan’s advent
stems from his stature and respect among SSPX clergy. If he says
nothing ever again, his mere presence and example will have others
wondering: “Maybe there is something to this resistance thing after
all. Fr. Morgan is neither a fool, nor impulsive.” That can’t be
hidden or dismissed by any means.
When former District Superiors (who are “in the know,” so to speak) start jumping ship, you know the house is on fire.
Moreover, Fr. Morgan is well-connected,
with allies all over the traditional world: Benefactors, kindred souls
throughout the Society, and a certain aura of authority. If he has come
to labor in the 11th hour, we do not spurn his willingness, but
rejoice, and hope others will follow his example, and come to our aid.
3) The French Uprising: Good and Bad
Just as we were disappointed in our hopes with regard to Cardinal Burke’s issuance of the dubia
to Francis, so too were we disappointed in the way things played out in
France, in the wake of the SSPX’s acquiescence to Rome’s “pastoral
guidelines,” subjecting their marriages to conciliar/modernist
authorities.
The famous “Letter of the French Deans”
was huge: Finally, there was a courageous moment, where SSPX priests
united against the treachery of their superiors, and displayed what
seemed to be their own “non possumus” moment. They even responded and
combated the response of their District Superior, and this was a first:
Never in the 7 year battle for the soul of the SSPX had so many priests
of such stature end preeminence within the Society offered a public
rebuke to their superiors in defense of the Tradition those superiors
were subverting.
This was a great moment of hope: Perhaps even at this late hour, the SSPX could still be saved!
But it was not to be: Even with the
backing of the three major French religious communities (who backed the
Deans as co-signatories), their resolve faltered…again.
One by one, the punishments came from
Menzingen, and this, rather than conveying to the embattled deans that
in fact they were no longer free to openly fight for Tradition within
the Society (i.e., To remain in the SSPX was to overtly compromise in a
doctrinal matter), which should have indicated to them that the time had
come to join the Resistance, they “humbly” (false obedience and false
humility) accepted their punishments.
They allowed the furor to die down, and ceased any public resistance to the subversion in progress.
That is, all but one: Fr. David Aldalur did his duty, and went to Morgon. His courage deserves to be noticed and congratulated.
The rest have not been heard from since, and of course, their faithful fall back into line with them.
2) Episcopal Consecration of Bishop Zendejas:
America is a wasteland, so far as the resistance is concerned.
Exploring the reasons for the failure of
American SSPX priests to come to the defense of Tradition is outside the
scope of the present article, but I believe it has much to do with
certain bourgeois characteristics into which they have been formed.
In any case, despite the lack of priests, we did get a bishop, with the episcopal consecration of Bishop Zendejas.
I have known him now for a couple years,
and my own subjective apprehension of his primary (non-spiritual)
quality is this: He knows how to build and organize.
He is a man of ability.
Consequently, he is exactly what America (and the resistance in general) needed: Someone who knows how to get things done.
In this country, he has already put all
the most essential infrastructure in place: Aside from Mass circuits all
over the country (and enlisting the aid of various Resistance priests
to help in this regard from Europe and Latin and South America), we have
schools, a retreat house, grounds for a seminary, priory, rectory,
publishing house, and even a SAJM district headquarters.
He has built it.
Will they come?
1) The SSPX Surrenders Jurisdiction for Marriages to Diocesan Authorities:
When I first heard the news, I swooned, and reported that “the earth has wobbled on its axis.”
Absolutely inconceivable for what it
implied: A lack of faith in supplied jurisdiction, and despite the
denials, a fear that all previous marriages may have been invalid.
Not only had the SSPX begun to relativize
the gravity of the crisis in the Church in order to obtain canonical
recognition, but it was also displaying an overt lack of confidence in
the very apologetics upon which it had relied upon for decades in order
to justify its continued preservation of Tradition, and the very
exercise of Archbishop Lefebvre’s apostolate!
The general displayed weakness, and the
troops began to waver, and this weakness was manifested everywhere by
the silence of the troops (i.e., priests) and faithful, with the
short-lived uprising in France.
Bishop Fellay (and his cadre of accordist apologists) were now parading arguments formerly only heard in Ecclesia Dei circles on the alleged necessity of consenting to the measures.
Of all the compromises made by Menzingen since 2012, this was by far and away the worst of them all, and much worse than the April 15, 2012 Doctrinal Declaration (because in the latter, Bishop Fellay only evinced his willingness
to strike an accord upon that basis, and thereby come under the
authority of modernist Rome, whereas in his acceptance of Rome’s
“pastoral guidelines” governing SSPX marriages, Bishop Fellay has actually succeeded in subjecting the SSPX -and us faithful- to conciliar authorities).
Yes, for the moment, there will be no
conciliar priests showing up at your SSPX chapel. For the moment. That
would still be too shocking. It will take more time. More
tradcumenical initiatives “defending tradition.”
But the norms are clear: The conciliar
priest will receive the consent of the faithful, then step aside while
your SSPX priest says Mass.
Interestingly, if this is how things will
play out, then it implies there will be no formal accord between Rome
and the SSPX in the immediate future, since the Society would not “need”
to rely on a conciliar priest to receive the consents if it itself was
already “regularized.”
A masterstroke by Rome:
If things go well in the summer General
Chapter, we will have a regularization without delay (in which case
these guidelines will be unnecessary). But if there are more uprisings
in France, or surprises at the Chapter, etc., we still have these
guidelines in place, and the Society submitting to us anyway!
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