Grzech nieczysty oślepia umysł. Dlatego świat jest ślepy na Boga.

Grzech nieczysty oślepia umysł. Dlatego świat jest ślepy na Boga.

Kryzysu w Kościele nie rozwiążą żadne programy duszpasterskie. Żadne inicjatywy, konferencje, posiedzenia naukowe. Stadionowe spotkania ani Dni Młodzieży. Jedynym sposobem na odwrót w stronę ocalenia jest nawrócenie. Najpierw kapłanów. Jak żyjący w grzechu kapłan ma wymagać poprawy życia swoich wiernych? Będzie z poczucia sprawiedliwości i lęku miał zawiązane usta. Nie będzie gromił oczywistych i rażących grzechów. Świeccy zaś nie będą się o to upominać, wszak wygodniej jest żyć jak się chce, nie słyszeć napomnień i kazań o niegodziwym życiu i grzechach niszczących społeczności, rodziny, rujnujących wychowanie dzieci. Społeczność parafii milczących kapłanów zajmuje się w poklepywaniem po ramionach, wpólnych udawaniu, że się wierzy, i przyklepywaniem świętego spokoju. Wszyscy udajemy, że jest dobrze, choć każdy wie, jak jest. Ty milczysz i robisz, co chcesz, ja milczę i robię co chcę. Niepisany układ, w którym każdy gra pobożnego a wiarę naprawdę ma w nosie.

Każdy człowiek upada i każdy jest grzesznikiem. Problem w tym, żeby ze swojego grzechu nie robić zwyczaju, niepisanego prawa, obowiązującego stanu rzeczy. Żeby był ktoś, kto, jak upadniesz, powie prawdę, w czym tkwisz. I jak to się skończy. Kto miłosiernie nie pozwoli ci trwać w grzechu i się zgubić ale napomni, żeby ratować.

Największa walka toczy sie dzisiaj o czystość. Grzech najbardziej dotykający całej istoty człowieka. Nieporządek tutaj dotyka i więzi bardzo skutecznie. Jak mówi Katarzyna ze Sieny cytując objawienie dane od Boga, jest to grzech, który zamyka człowieka na światło prawdy. Człowiek zanurzony w grzechach nieczystych nie widzi Boga ani Jego prawd. Staje sie duchowym ślepcem. To dlatego na czystość, na rodzinę, jaką ją zaplanował Bóg, na celibat kapłański jest taki straszny, światowy i bez precedensu atak. To dlatego człowiek zupełnie oślepiony nie ma już świadomości, czym jest Sakrament Ołtarza i wydaje mu się, że Komunię Świętą może sobie przyjmować, że to tylko symbol przynależności do wspólnoty. Symbol jedności w grupie wyznaniowej. To dlatego nie widzi w Hostii konsekrowanej obecności Ciała prawdziwego, żyjącego Boga. Ślepiec nie jest w stanie żyć czymkolwiek poza błotem materii pozbawionej ducha. Tylko Duch Święty daje życie, mądrość, zrozumienie, bojaźń bożą, trwanie w czystości. I to są prawdziwe charyzmaty a nie przewracanie się i bełkot. Nic nie da „mówienie językami”, gdy nie ma czystości sumienia. Nic nie dadzą wieczory uwielbienia, jeśli nie ma wytrwałości w podnoszeniu się z grzechu, pokuty. Może to wszystko być tylko znieczuleniem przed prawdą o sobie samym. Znieczuleniem przed widokiem nędzy i ślepoty własnej duszy. To dlatego pewne ruchy religijne rosna w siłę, a kryzys Kościoła się pogłębia. Dlatego rośnie liczba wspólnot a doktryna wali się w gruzy…. pewne ruchy sa znieczuleniem przed prawdą o sobie samym.

Grzech nieczystości dotyka tak świeckich jak i duchowieństwo. Jedno napędza drugie. Świeccy uznają łajdackie życie za normę, a duchowieństwo grzechów nieczystych nie tępi, milczy z ambon, bo samo nie dotrzymuje ślubów danych Bogu samemu. Sami zdradzają swoje oblubieńcze śluby, to jak moga świeckim mówić z autorytetem w sprawach moralności małżeńskiej i czystości w ogóle. Duchowni czyści nie boją się nikogo i mówią otwarcie. Ale większośc milczy. Dlaczego? Dzięki temu ilu świeckich uważa, że „Pan Jezus kazał się kochać” i w praktyce eliminują grzechy nieczyste ze spowiedzi albo lekceważą warunki spowiedzi i świetokradczo przystępują do sakramentów? Olbrzymia grupa. Nikt bowiem nie przypomina, co jest grzechem ciężkim, co nie. Nikt nie mówi, że za grzech ciężki bez powrotu do stanu łaski karą jest piekło. I szerzy się magiczne traktowanie spowiedzi. Świętokradcze, i grono ludzi, którzy w Kościele „się kochają” żyjąc w nieczystości i korzystając z sakramentów, nie napominani przez kapłanów, odpowiedzialnych za ich dusze. Idą pod pozorami religii na potępienie. Gdzie ci, co mają ich upominać, widząc ich grzechy? Milczą. Musza milczeć? A dlaczego?

Podczas dzisiejszej Mszy Świętej Ks. Śniadoch powiedział: “małżeństwo to nie karnet na darmowe pożycie”. Jak nasze czasy odbiegły od zamierzenia Boga, jak upodliły ludzi nieczystością, że takie słowo brzmi jak śpiew Aniołów.

Łaciński tekst czytań z dzisiaj mówi, że kto nie kocha bliźniego, ten jest mordercą i pozostaje sam w sobie. Miłość bliźniego ma być w prawdzie miłości Boga. Kto nie kocha Boga i nie żyje według przykazań, na których zostało oparte całe Stworzenie, nie kocha też bliźniego. Ale zatruwa go swoja pychą, nieczystością, kłamstwem, prowadzi go i mu współtowarzyszy do potępienia i niszczenia samego siebie. Napominanie boli? Ośmiesza? Wystawia na publiczny widok nie tylko samego siebie ale i wartości, jakimi się żyje? Pozwala się oceniać, weryfikować, poniżać, atakować? Dlatego wielu z tych, co mają nauczać, zamyka oczy na grzech tych, których powinni napominać. Ale to nie do uniknięcia. To obowiązek. Najpierw samemu powstawać z grzechów a potem siać ziarno Bożego słowa by ludzie widzieli. By nie być dymiącym knotem, co zasnuwa duchotą dymu i zaciera kontury dobra i zła, ale świecą, co rozjaśnia i pogłębia cienie, by je na światło i oczyszczenie wystawić. Katolik, kapłan szczególnie musi być jak ziarno, które, gdy dla samego siebie nie obumiera, nie daje nowego życia, nie wydaje owocu. Jest jak ziarno które gnije samo w ziemi i ślad po nim nie zostaje. Gnije a za sobą zaraża zgnilizną innych. To stąd pochodzi kryzys w Kościele. Odwrotem jest zacząć wierność od własnego wnętrza. Powstawanie. Wszyscy jestesmy grzesznikami, ale to co innego, niż zrobić z grzechu zasadę i udawać, że grzechu nie ma. A na to choruje współczesny Kościół i świat.

Kto nie kocha bliźniego jest mordercą i zostaje sam w sobie. Gnije w ziemi i nie wydaje owocu. Jak wzrośnie wysoko tym bardziej wydaje owoc zatruty i zatruwa wokół siebie, dając truciznę zamiast pokarmu. Miłość bliźniego zaś prawdziwa zaczyna się od trwania w miłości Boga.

Kto ma obowiązek dbania o duszę innych musi najpierw mieć czystą własną duszę.
Kto jednak porzuca Kościół przez grzechy kapłana, choć wina za to spadnie na gorszyciela, sam siebie potępia, gdyż nic nie może nas oderwać od miłości Chrystusa:

“We wszystkim tym odnosimy pełne zwycięstwo dzięki Temu, który nas umiłował. I jestem pewien, że ani śmierć, ani życie, ani aniołowie, ani Zwierzchności, ani rzeczy teraźniejsze, ani przyszłe, ani Moce, ani co wysokie, ani co głębokie, ani jakiekolwiek inne stworzenie nie zdoła nas odłączyć od miłości Boga, która jest w Chrystusie Jezusie, Panu naszym (Rz 8, 37-39). “

Pope Francis and the marriages in the Society of Saint-Pius X:  Non possumus – We cannot enter into a canonical structure submitting ourselves to a modernist authority

Pope Francis and the marriages in the Society of Saint-Pius X:  Non possumus – We cannot enter into a canonical structure submitting ourselves to a modernist authority

Sermon of Father Philippe François (FSSPX) given on Easter Sunday 16th April 2017 at Le Trévoux (Britanny, France) where he exercises the functions of chaplain to the Little Sisters of Saint Francis

In the name of the Father and of the Son and of the Holy Ghost. Amen.

My reverend sisters, my dear brethren,

The grace of the feast of Easter is to fortify our faith.  And if our faith in Our Lord is fortified, by the same token our faith in His only and well-loved Bride, the Holy, Catholic and Roman Church is also fortified.  And that is very necessary in the testing times in which we live.

Two weeks ago, as you have learnt, Rome granted with certain conditions to the priests of the SSPX the jurisdiction to carry out marriages.  “Good news!” my cobbler said to me, “we are nearing the end of the tunnel.”

In reality, this jurisdiction was already given to us by the Church under the principles of the law which applies in times of crisis, in the state of necessity in which we find ourselves.  For almost fifty years, marriages which have been carried out in the priories of the SSPX and of Tradition have been valid.

But if one accepts the decision of Rome, one must accept the new code of canon law and the conciliar tribunals which apply this new code.

Now this new code destroys marriageIt changes the definition of marriage.  First of all this sacrament no longer has as its first end procreation and the catholic education of children, but it puts as its first end the good relationships between the husband and wife and their mutual support.  And this definition, you see, has led to tens of thousands of marriages being annulled during the last forty years, because, as the spouses no longer got on, the conciliar ecclesiastical judges said that there had been no marriage.  And these declarations of annulment of marriages, which had been concluded validly and then declared annulled, have accelerated again by the procedure which the Pope himself put in place eighteen months ago and which facilitates annulments even further.

This happened two weeks ago; and then almost two years ago it was the powers to hear confession which was accorded to the priests of the Fraternity, as if they did not already have these powers.  Now these powers to hear confession validly, the Church gives to your priests in a time of crisis, because canon law foresees supplied jurisdiction in the exceptional circumstances in which we live.  Archbishop Lefebvre often reminded us of one of the great principles of Saint Pius X’s code of canon law: ” the salvation of souls is the supreme law of the Church”

These two events and others show us that a process of canonical regularization is in train since the time of Benedict XVI and with Pope Francis in regard to the SSPX and also in regard to the whole family of Tradition since the time of Benedict XVI and with Pope Francis .

This process of canonical regularization at present underway can be compared to the process of setting fire to a log of green wood.  When one throws a log of green wood onto the fire, it is incapable of catching fire, for there is an obstacle: it is the sap.  So the flame begins to lick the log in order to heat it up and to drive out the sap.  Once the sap is driven off, the log takes fire.  It is the same in our case, there would be an obstacle to the canonical statute – the reciprocal mistrust between the conciliar world and us.  The Pope’s gestures of “ benevolence” have as their aim the removal of this obstacle.  These gestures do not formally imply canonical dependence on the Roman authorities.  Once the obstacle of mistrust is removed, not much will prevent the granting of the definitive statute, which is the statute of the personal prelature, which has been under discussion between the superiors of the SSPX and the Holy See for six years.  So there would be the granting of this personal prelature, this time with effective dependence on the Holy SeeNotably the bishop, superior of the personal prelature, will be nominated by the Pope and therefore will be able to be revoked by the Sovereign Pontiff.

So the question is posed: can we enter into such a canonical structure?

To answer this question, my dear brethren, we must ask ourselves if the situation in Rome has changed to such an extent that we could envisage a canonical solution, a thing which we regarded as impossible just a short while ago.  Alas!  We are forced to state that nothing essential has changed:

The actions of the Pope are more and more serious.  The accumulation of scandals during the four years of his pontificate makes us really think that with him modernism has become flesh.

The reaction of some conservative cardinals or prelates, although it is courageous and merits being praised, does not however call into question the principles of the crisis; on the contrary they cling to the Second Vatican Council which apparently was properly interpreted by Pope Benedict XVI .

— The attitude of the Holy See with regard to Tradition is not benevolent – far from it.  The experience of the Franciscans of the Immaculate reminds us of this as well as the treatment suffered by Cardinal Burke and the other cardinals who opposed, on the occasion of the synod, the post-synodal declaration on the family Amoris LaetitiaIn the end the demands of Rome with regard to us are basically still the same.  We must still, even if it is asked less insistently, accept the council with its religious liberty, its ecumenism and its collegiality.

So what precisely are the grounds for our previous refusal of an agreement with Rome?  More exactly can we accept an agreement with a neo-modernist Rome?  Such an acceptance would make us enter into conciliar pluralism.  It would silence our attacks against modern errors and would put our faith in immediate danger.

Consequently the canonical solution can only be envisaged with a Rome which has been doctrinally converted and which will have proved its conversion by working for the reign of Our Lord Jesus Christ and by fighting against the adversaries of this reign.

By putting ourselves in the hands of the Roman authorities we would put in peril our particular good no less than the common good of the Church.

* First of all our own good: for we are responsible for our soul and thus of our faith.  Now without the faith one cannot be saved ( Hebrews 11,6) and nobody can pass off this responsibility onto others.

* Next we would put in jeopardy the common good of the Church.  In fact we are not masters of the faith in the sense that we cannot modify it at our pleasure.  The faith is the good of the Church, because it is through the faith that she lives the life of her Divine Spouse.  The faith is a common good not only because it is common to all Catholics but also because the participation of everyone is necessary (although not in the same measure for everyone) in order to preserve it.  Confirmation makes of you, my dear brethren, soldiers of Christ.  Every Christian must be ready to run risks in order to defend the faith.  And the priestly character, joined to the mission of the Church, gives to priests the sacred duty of preaching the faith and of defending it publicly by combatting error.  We are members of the Church militant which is attacked on all sides by error.  To no longer publicly raise our voices against error is to become the accomplices of error.  And this is what we are living in Tradition, notably since 2011.  In 2011 the abominable scandal of Assisi was renewed and the superiors of the Society unfortunately, we deplore it, were silent.  In 2015 the unthinkable canonization of John-Paul II took place and the superiors of the Society were silent.

So it is impossible today to put ourselves, by a canonical solution, in the hands of the neo-modernist authorities because of their neo-modernism.  That is the true obstacle to our recognition by these authorities.

In doing this, take note my dear brethren, far from challenging the authority of the Pope, we are convinced that we render to him the most important service, which is that of truth.  By our prayers, we beg the Immaculate Heart of Mary to obtain for the Sovereign Pontiff the grace of doctrinal conversion, so that once again “he confirms his brothers in the faith” (Luke 22, 32).  For we are Catholics, so we are Roman, we are Roman Catholics attached indefectibly to the seat of Peter, to the infallible teaching of all the successors of Peter up to Vatican Council II.  We are of eternal Rome, which is the irreconcilable enemy of neo-protestant and neo-modernist Rome.  There can be no peace possible with conciliar Rome.

Also we pray every day for the superiors of the SSPX that they do not fall into the trap which is being tendered to our dear Society.  That they may rediscover the prudence, fearlessness and firmness of Mgr. Lefebvre in his fight for Christ the King!

So we cannot – non possumus – enter into a canonical structure submitting ourselves to a modernist authority.

We say this because it is our duty.  How so?

* It is our duty firstly with regard to Our Lord and HIs Holy Church. We do not have the right to run risks by making peace with those who betray them.

* Then it is our duty for ourselves, because we have our souls to save and we cannot save ourselves without the faith whole and entire.

* Finally it is our duty with regard to the faithful who have recourse to our ministry.  We do not have the right to lead them very gradually towards the poisoned pastures of Vatican II.

My reverend sisters, my dear brethren, in the present torment and confusion, we must remain faithful to authentic Catholic principles and stay rooted in them.  And so that it may be the light which enlightens us and guides our steps, we must draw the practical consequences and apply them rigorously in our every-day life and in our daily attitudes.  Coherence and non-contradiction are the logical consequences of full and entire adhesion to the Truth, which is Our Lord Jesus Christ.  As cardinal Pie said: charity which is the bond of perfection, must be dictated and regulated by the truth and it is in this spirit of charity which 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 clarity, the insufficiency of human means.  But Our Lord rises from the tomb today, as yesterday, and with him His Church!

May the Blessed Virgin Mary, may Our Lady of Good Hope, who alone on Easter morning knew how to maintain hope, may the Blessed Virgin Mary maintain in our hearts the divine hope, the Holy Hope, that which pleases God, that which will not be disappointed for eternity!

In the name of the Father and of the Son and of the Holy Ghost. Amen.

(Sermon published in “Le Sel de la terre” n° 101)

http://www.dominicansavrille.us/pope-francis-and-the-marriages-in-the-society-of-saint-pius-x-non-possumus-we-cannot-enter-into-a-canonical-structure-submitting-ourselves-to-a-modernist-authority/

Letter from the Dominicans of Avrillé

Letter from the Dominicans of Avrillé

No. 25: May 2017

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The Passion of the Church

On the evening of Holy Thursday, Our Lord had with His Apostles what has come to be known as the “Last Supper Discourse” (Jn. 13:31 to 16:31).

During the Last Supper, Our Lord ordained His Apostles as Priests and Bishops, and gave them Communion for the first time. He also announced the betrayel of Judas, who left in the night to accomplish his crime…

Being relieved by the absence of the traitor, Our Lord took advantage of these few moments of intimacy with His Apostles in order to prepare them for His imminent departure, and the persecutions to come. That is, He prepares them for the Passion, and gives them the necessary counsels to be able to endure it. Alas, they will not take heed and the prophecy of Jesus will be fulfilled: “You shall be scattered every man to his own, and shall leave me alone.”

As the Passion of the Church unfolds before our eyes, it is useful for us to meditate on this discourse. At a time where the “ shepherd is struck and therefore the sheep are scattered” (Zach. 13:7), let us listen to Jesus’ instructions, so that we may go through this passion while remaining faithful.

Commentary of Saint Thomas Aquinas

Saint Thomas Aquinas composed a very profound commentary on the Gospel of Saint John. Let us just summarize here what concerns Jesus’ words after the Last Supper.

After an introduction (Jn. 13:31-38), in which Jesus states the purpose of the Passion (reestablish the glory of God by the perfect sacrifice of the Cross) and the conditions for staying united (charity and humility), He comforts His disciples with regard to the emotions which trouble them: the sadness caused by His leaving (ch. 14) and the fear of persecutions (ch. 15).

His departure should not trouble them, because it brings with it three advantages:

  • free access to the Father through Jesus, who is the “way”, and the perfect image of the Father
  • the coming of the Paraclete
  • Jesus’ own return (in a new manner)

The Paraclete will bring His “gift”: perfect knowledge of God; and Jesus will bring His: peace, a peace that can only come from Him.

Then, Jesus fortifies His Apostles against the fear of persecutions, to which the Passion was only a prelude. He starts with the beautiful “allegory of the vine”: the branches, that is, the faithful as members of Christ’s Mystical Body, need to be purified through suffering in order to bear fruit: not only fruits of (personal) sanctity, but fruits of a productive apostolate. The conditions to bring about this purification and bearing of fruit are: to “keep His words” (Faith purifies the intelligence), prayer (for this work is supernatural), and above all, a love of Jesus proven by the practice of His commandments.

Our Lord does not content Himself with speaking of His Mystical Body; He goes on to explain to His disciples the source of these persecutions: the world, ennemy of Our Lord. The world is united in its hatred, just as the Church is united by charity. The hatred of the world for Jesus’ friends is a reason for consolation: it makes them similar to their Master. In addition, sustained by the Holy Ghost, they will use it as an opportunity to witness to their Faith, even at the price of martyrdom, when necessary.

Chapter 16 adds a few precisions. Regarding persecutions, the Apostles will have to suffer not only from the part of pagans, but also from the Jews, who will “put them out of the synagogues”, and will put them to death “thinking they are doing a service to God.” Regarding the (physical) absence of Jesus, the three Divine Persons will intervene to console the faithful: the Holy Ghost will convince the world of its sin, Jesus will bring perfect (interior) joy, and the Father will from then on listen favorably to all prayers said in the name of Jesus, by those who love Jesus.

A veil of sorrow passes over Jesus’ face at the thought of the impending defection of His Apostles, but right away He promises them peace, and encourages them: “Have confidence, I have overcome the world.”

Application to the Present Situation

In the present passion of the Church, we must first be convinced that God has allowed it only to bring about a greater good (without doubt, the Triumph of the Immaculate Heart of Mary promised at Fatima). We must also do all we can to abide in charity and humility, which are the indispensable conditions to receive the help guaranteed by Our Lord.

Because of the crisis in the Church, we no longer benefit from the habitual spiritual aids of times past, in particular the facility to go to Mass and receive the sacraments. We must therefore try by other means to develop our interior life, the life of union with the three Divine Persons present in every soul in the state of grace.

Let us set aside each day a time of meditation to better know and love Our Lord Jesus Christ, Who is “the way, the truth and the life,” in letting ourselves be guided by the Holy Ghost. Even outside of this time specially reserved for prayer, we must put ourselves habitually under the influence of this divine and invisible “guest” of our soul (“You shall know him, because he shall abide with you, and shall be in you”), in following His inspirations when He invites us to do an act of charity or make a sacrifice. Lastly, it is important to remain in the peace of Jesus, consequence of order and justice in our life, according to the definition of Saint Augustine: “serenity of mind (order in our intelligence), tranquility of soul (order in our passions), simplicity of heart (order in our will), concord with God and neighbor.”

With regard to persecutions, seeing as Jesus warned His Apostles that they would have to suffer from the part of the Jews (something which was particularly painful for them), let us not be surprised if we must suffer at the hands of members of the Church, subject since Vatican II to the influence of the world, that is, the anti-church (Freemasonry, communism, anti-Christian globalism, etc.).[1]

The tribulations inflicted upon us by the world, and the privations we must endure in order to preserve ourselves from its influence, will only serve to sanctify us, to console the Immaculate Heart of Mary, to save sinners, and, in a mysterious way, to prepare the victory of Jesus and His Holy Mother: “Have confidence, I have overcome the world.”

[1] One of the most powerful means the world uses today to kill the divine life in souls, is internet. 90% of youth consult pornographic websites. Regardless of the question of impurity, screens are anti-contemplative, because they captivate the senses and inhibit the noblest operations of the mind: judgment and contemplation. The remedy? : meditative reading.

Community Chronicle

December 22nd: High Mass in thanksgiving for the 800th anniversary of the approbation of the Order of Friars Preachers by the Holy See. “It is a pious and precious tradition of the Order of Preachers, handed down by its earliest historians, that it owes its existence to a special intervention of the Most Holy Virgin with Her divine Son. She had the inspiration; She is its Mother, Patron and Queen. She takes pleasure in calling it “My order”; the sons of Saint Dominic are Her sons, and they vow obedience on the day of their profession to the Blessed Virgin Mary.” (Fr. Langlais O.P.)

December 25th: Christmas. With the help of the seminarians of St. Louis-Marie Grignion de Montfort Seminary, we are able to sing the three different Masses of Christmas.

January 15th: This year being the 500th anniversary of the revolt of Martin Luther, presented as a hero by the conciliar church, the Friary begins a series of sermons on the Council of Trent, “the most beautiful and precise synthesis of Christian doctrine in opposition to the errors of Protestantism” (Fr. Jean-Baptiste AUBRY, Cours d’histoire ecclesiastique).

March 7th: Feast of Saint Thomas Aquinas. Bishop Faure celebrates a Pontifical High Mass, during which he confers the tonsure to four seminarians, the orders of porter and lector to Brothers Louis-Bertrand and Agostinho, and the orders of exorcist and acolyte to Brother Alain. Each new step is a deeper participation in the sovereign priesthood of Our Lord Jesus Christ.

March 25th: The Annunciation. On this day when Our Lady clothed Our Lord with the “habit” of His humanity, our postulant Godefroy receives the religious habit and the name “Augustin-Marie”.

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The new Brother receives the kiss of peace.

April 23rd: Father Marie-Dominique is at Saint Malo-du-Bois to represent the Friary for the habit-taking ceremony of Miss Collins (Ireland) in the Institute of the Sisters of Our Lady Co-Redemptrix.

May 5th-8th: Father Angelico replaces Father Ballini in the south of Ireland for weekend Masses. A public 15-decade Rosary (prayed on every First Saturday in the streets of Cork) was attended by a fervent group of faithful, and accompanied by the distribution of Rosaries and booklets on the message of Fatima. A good initiative to imitate!

May 11th: Father Angelico is in Vienna, Virginia, to represent the Friary at the episcopal consecration of His Excellency Bishop Gerardo Zendejas, and his first Pontifical High Mass the next day.

 

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The four bishops consecrate Russia to the Immaculate Heart of Mary during the first Pontifical High Mass of Bishop Zendejas

News from our worksites

The project of a new school/parish cafeteria is now officially under way. The architects have submitted the plans, but ground has not yet been broken. This new building will not only be used by the primary school and Boys’ High School, but also for a wide variety of parish activities: (conferences, parish library, sewing room…).

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Future cafeteria and parish building

The growing number of students and parishioners has rendered this project necessary due to government safety regulations.

Meanwhile, the architects are still studying the restoration of the two “guard towers” at the Priory (the manor house where the Boys’ School is located). The buildings will be used for classrooms.

These two ambitious projects would be out of the question, were it not for the generosity of our loyal benefactors. Please accept our heartfelt thanks for all your support in the past, and we thank you in advance for your continued help!

For timely articles and spiritual reading, please go to our website:

www.dominicansavrille.us

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Trzęsienie ziemi pod stopami nienawróconego Watykanu, cz. 2.

Trzęsienie ziemi pod stopami nienawróconego Watykanu, cz. 2.

MONS EPISCOPAL BLASON. ZENDEJAS

Episcopal Blessing of Monsignor Gerardo Zendejas SAJM, consecrated bishop this Thursday, May 11, feast of the Apostles Philip and James, by Bishop Williamson, assisted by Bishop Faure SAJM and Bishop Thomas Aquino OSB.

Let us pray for our new Bishop.
 
Live Christ the King!
Long live the Virgin of Guadalupe!
 
Deo gratias!
JAPorusza

Przyznanie sie Menzingen

Przyznanie sie Menzingen

Napisane przez:

by Dom Thomas Aquinas OSB
March 22, 2015

19 marca komunikat z Menzingen, choć krótki, informuje nas o sporej liczbie rzeczy. Wśród nich jest przyznanie, że bp Williamson został wydalony z FSSPX z powodu opozycji do mobilizacji poparcia polityki bp Fellay.

Jak do tej pory, Menzingen mówił o nieposłuszeństwie BW: Bp Williamson był niezdyscyplinowany, nieposłuszny, który nie chciał słuchać rozkazów. Teraz Menzingen przyznaje się do prawdziego powodu wydalenia z FSSPX Biskupa Williamsona: „agresywna krytyka” bp Williamson dotycząca stosunków Menzingen  z Rzymem. To samo dotyczy biskupa Faure. To jest ich zbrodnia.

Incydent z listu napisanego przez trzech biskupów do bp Fellay i jego asystentów nie został zauważony w ogóle.

Arcybiskup Lefebvre miał relacje z Rzymem, ale w nadziei, że Rzym poprawi się, skoryguje i się nawróci (…podczas rozmów i przed ustaleniami porozumiania, których warunkiem bylo nawrócenie Rzymu.. – amin) . W rzeczywistości, to arcybiskup Lefebvre kierował negocjacjami z niezłomną pewnością, bo jej kryterium była niezachwiana odwieczna wiara. Arcybiskup, mimo tego, że sam kierował sprawą to niemalże wpadł w pułapkę Rzymu, stwierdzając: „Poszedłem zbyt daleko”.

Ale z bp Fellay rzeczy są traktowane bardzo odmiennie, inaczej. Biskup F nie jest osobistoscą, ktora kieruje negocjacjami. Ekscelencja F nie jest osobistoscą , ktoóra ma siłę by powiedzec Rzymowi: „To ja jestem tym oskarżonym, który powinien  oceniać.” Nie, bp Fellay nie przedstawia się jako oceniajacy błędy Rzymu. Przeciwnie, on przedstawia się jako winny, pracując w “nieregularnej sytuacji” , który musi «wpaść w linie”, ale który działa w cieżkim czasie dla siebie bo nie ma poparcia od własnego społeczenstwa.

Pozwólcie mi zadumac  sie przez chwile. Czy my mamy sądzić Rzym? Czy to nie jest rola przełożonych zamiast  podwładnych? Oczywiście. Ale to przełożeni sa tymi, którzy już sa osądzeni. Jest Encyklika Quanta Cura, Pascendi, Quas Primas, itd., która potępia liberalnych papieży. To Rzym, Wieczny Rzym osądził neomodernistyczny i neoprotestancki Rzym. To, co to biskup Fellay zdaje się chcieć zapomnieć (i aby inni zapomnieli) z jego „betonowego kościoła dziś”. Koniec dygresji.

Bp Williamson blokował ruchy Menzingen. Był przeszkodą. Wszyscy wiedzieli, ale Dom Generalny wydał inna wersję. Teraz oni przyznają, ze  „agresywna krytyka” biskupa Williamsona przed działaniem samobojczym była przyczyną jego wydalenia. Chodziło o czas, Menzingen powiedział. Teraz to jest zrobione.

Jednak Menzingen fałszuje sprawę mówiąc, że te agresywne zarzuty były dotyczyły „wszystkich stosunków z władzami rzymskimi..” Nie. To nie jest prawda. Dotyczą one rajdu, który by FSSPX rzucił w modernistyczne oraz liberalne jarzmo używane przez diabła, aby spróbować osiągnąć to, co Corção nazwie „ostatecznm grzechem”: aby zniszczyć ostatnie bastiony obrony w ostatecznej i monumentalnej ofensywie przeciwko Bogu.

W żadnym wypadku nie będziemy wspierać tych wysiłkow. Diabeł nie osiągnie swojego celu ponieważ Nasza Pani trzyma zegarek: Ipsa conteret. To jest nasza nadzieja. To nie będzie daremne, jeśli jesteśmy wierni, dzięki łasce Boga: Fidelis inveniatur.

***

http://www.dominicansavrille.us/tag/bishop-williamson/

Menzingen’s avowal

by Dom Thomas Aquinas OSB
March 22, 2015

The March 19th communiqué from Menzingen, although brief, informs us of a good number of things. Among them is the admission that Bishop Williamson was expelled from the SSPX for his opposition to the rallying policy of Bishop Fellay.

Up until now, Menzingen spoke of disobedience: Bishop Williamson was undisciplined, a bad subordinate who does not obey orders. Now Menzingen admits the real reason: “the violent criticisms” of Bishop Williamson concerning Menzingen’s relations with Rome. The same goes for Bishop Faure. That is their crime.

The incident of the letter written by the three bishops to Bishop Fellay and his assistants was not appreciated at all. Archbishop Lefebvre certainly had relations with Rome, but in the hope that Rome would correct itself and would come back. In fact, it was Archbishop Lefebvre who directed the negotiations with invincible certitude because his criterion was the Faith of All Times. Even so, he himself nearly fell into Rome’s trap. “I went too far”, he said.

But with Bishop Fellay, things are handled very differently. It is not he who directs the negotiations.  It is not he who has the strength to say to Rome:  “It is I, the accused, who should judge you.” No, Bishop Fellay does not present himself as judging the errors of Rome. Rather, he presents himself as being the guilty party, labouring under “an irregular situation, who needs to “fall into line”, but who’s having a hard time doing so because “his Society does not follow him.

Let us digress for a moment. Are we to judge Rome? Is that not the role of the superiors rather than of the inferiors? Of course. But it is the superiors who have already judged. It is Quanta Cura, Pascendi, Quas Primas, etc. that condemn the liberal popes.  It is Rome, the Eternal Rome, that has already judged the neo-modernist and neo-Protestant Rome. That is what Bishop Fellay seems to want to forget (and make others forget) with his “concrete Church of today”. End of digression.

Bishop Williamson blocked Menzingen’s moves.  He was a hindrance. Everyone knew it, but the General House gave another version.  Now they admit it.  “The violent criticisms of Bishop Williamson against Operation Suicide were the cause of his expulsion. It was about time Menzingen said it. Now it is done.

However, Menzingen falsifies the matter by saying that these violent criticisms were about “all relations with the Roman authorities. No. This is not true. They concern the rallying that would put the SSPX under the modernist and liberal yoke used by the devil to try to achieve what Corção called “the final sin: to bring down the last bastions in an ultimate and monumental offensive against God.

Under no circumstances will we support this effort. The devil will not achieve his goal because Our Lady is keeping watch: Ipsa conteret. This is our hope. It will not be in vain if we are faithful, by the grace of God: Fidelis inveniatur.