Path: utzoo!utgpu!news-server.csri.toronto.edu!rutgers!aramis.rutgers.edu!athos.rutgers.edu!christian From: jhpb@granjon.garage.att.com Newsgroups: soc.religion.christian Subject: Archbishop Marcel Lefebvre Message-ID: Date: 20 Jul 90 07:37:12 GMT Sender: hedrick@athos.rutgers.edu Organization: AT&T Bell Labs (Liberty Corner) Lines: 199 Approved: christian@aramis.rutgers.edu I promised this a while ago. It is rather brief and imperfect, but may serve as an intro to the subject for any Catholics unaware of what's going on in the Church. Here is a statement by the Archbishop himself on his own position: If you wish to know the real reason for my persistence, it is this: At the hour of my death, when Our Lord asks me: "What have you done with your episcopate, what have you done with your episcopal and priestly grace?" I do not want to hear from His lips the terrible words: "You have helped to destroy the Church along with the rest of them." Marcel Lefebvre was born in Tourcoing in northern France, in 1905. He comes from very gifted roots. That I know of, he counts one uncle a Trappist monk, a cousin who's a cardinal, another relative who's a famous Benedictine liturgist, and, of course, three sisters who are nuns, and one brother a priest. His father was a member of the French Resistance during WWI. The Germans incarcerated him at Sonnenburg during WWII for this reason, where he died. His mother, Gabrielle, was also a woman of firm convictions. She organized resistance against the Germans during WWI, and was imprisoned for it. Falling gravely ill, the German commandant offered to release her if she would right a note begging him to pardon her. She refused. (But was released anyway :-) Marcel entered the French Seminary in Rome, and was ordained in 1929. He earned doctorates in philosophy and theology. He was appointed to a working class parish in France, where he was quite happy. His brother, however, was a missionary in Africa, and kept urging Marcel to join him. Eventually he was convinced, and joined the Holy Ghost Fathers, the largest Catholic missionary order, in 1932. He was sent to Gabon, in North Africa, where he remained throughout the war. In 1946 he was recalled to France to become superior of a seminary at Mortain, but returned to North Africa when he was appointed Vicar Apostolic of Dakar in 1947. Pius XII made him Apostolic Delegate for all of French speaking Afica in 1948. He was made the first Archbishop of Dakar in 1955. There was extraordinary growth of the Catholic Church in North Africa while he was there. In 1960, Pope John XXIII appointed Archbishop Lefebvre to the Central Preparatory Commission of Vatican Council II. This commission directed the preparation of the documents that were to be the basis for discussion at the council. (aside: The work of this commission was later discarded in the first session of the council.) In 1962, he resigned his archbishopric in favor of a native African, who had been ordained by Archbishop Lefebvre, later Cardinal Thiandoum. At the same time, Archbishop Lefebvre was appointed Bishop of Tulle in France, upon the personal insistence of John XXIII, despite opposition from the already liberal French hierarchy. Later that year, he was elected Superior General of the Holy Ghost Fathers. During Vatican Council II, Mgr. Lefebvre was one of the leaders of the International Group of Fathers, who sought to uphold the traditional Catholic faith. By 1968, the General Chapter of the Holy Ghost Fathers had become dominated by a liberal majority. The Archbishop resigned rather than collaborate in what he saw coming, although his term of office still had 6 years to go. He retired to a small apartment in Rome, which seemed to be the end of a career of great service to the Church. --------------------------- But, some seminarians were becoming dissatisfied with the training they were receiving in the Catholic seminaries. They were sent to Archbishop Lefebvre by older priests whose advice they had asked. The bishop of Lausanne, Geneva, and Fribourg, an old friend, suggested to the Archbishop that his students study at the University of Fribourg. The Fraternite Sacerdotale de Saint Pie X (in English speaking countries called the Society of St. Pius X) was established by the Bishop of Lausanne, Geneva, and Fribourg, on November 1, 1970. It became apparent that Fribourg was having troubles also, so it was determined to find another place. Some Swiss put a recently purchased house of the Canons of the Great Saint Bernard (yes, the ones who train the dogs) at his disposal. Thus was born the seminary at Econe, Switzerland, in 1970, the main seminary of the Society of St. Pius X. (There are currently seminaries in at least 6 countries, including this one.) Shortly thereafter started a series of blatant abuses of power on the part of the Vatican, in attempts to terminate the Society of St. Pius X and its work. (The source for all this information on the Archbishop and his work is Michael Davies' Apologia pro Marcel Lefebvre, a multi-volume documentary of all the events of the last 20 years in the Archbishop's struggle with the Vatican.) I suppose the start of all the problems was a canonical visitation of the seminary by two Visitors appointed by Rome. The visitation itself went without a hitch, from 11-13 November, 1974. The report of the Visitors was never brought up against the Society... However, the Visitors themselves were the occasion of grave scandal: they considered it normal and inevitable that there should be a married clergy; they did not believe that there was an immutable Truth; they also expressed doubts regarding the traditional concept of the Resurrection. Archbishop Lefebvre drew up a Declaration to tell his seminary professors and seminarians what he thought of the matter. It said things like the following: No authority, not even the highest in the hierarchy, can compel us to abandon or diminish our Catholic faith, so clearly expressed and professed by the Church's Magisterium for nineteen centuries. A Commission of Cardinals met in January 1975 to discuss the Visitation. The Archbishop was informed of the favorable impression that the Visitors had received. Then, they proceeded to discuss the Declaration. This led to the "suppression" of the Society of St. Pius X, by the Commission of Cardinals. Michael Davies covers what happened in gory detail. To summarize, the Visitors gave a report of the seminary in which no fault could be found. The Commission proceeded to "supress" the Society on the basis of the contents of the Declaration. Which, of course, has nothing objectionable in it. There were a number of abuses of power involved that made the "suppression" quite silly. First, the Commission attempted to suppress the Society for a supposed fault of its founder. This is, well, silly. Second, Archbishop Lefebvre appealed to the proper Church court, requesting a trial before the Sacred Congregation for the Doctrine of the Faith, since he was accused of doctrinal faults. The case has yet to be heard, the appeal was rejected. :-) Read Michael Davies for all the original documents involved here, including the text of the original Declaration. This has sort of been the tone of Archbishop Lefebvre's relations with the Vatican ever since. They have refused to try him, either doctrinally or under canon law. The various studies I have seen basically convince me that what we have here is a classic case of an abuse of power. The Vatican refuses to grant him due process, or even a reason, so he considers the legal penalties enacted against him void, up to and including the excommunication of summer 1988. Here is a brief synopsis of the current situation in the eyes of the Archbishop, and the Society of St. Pius X: - Several doctrinal and disciplinary aberrations of Vatican II are causing great havoc in the Latin rite. among them: Religious Liberty, Ecumenism, Collegiality. These have their origin in principles espoused by the French Revolution, which have found their way inside the Church. - The traditional Mass has been effectively outlawed through an abuse of power. Church law is that no priest can be penalized for using the old Mass. The changes in the New Mass parallel those of the Reformation, and are destroying the faith of the Catholic people. - They are not schismatics, rather, they are resisting an abuse of power. (There *are* real schismatics out there. I hear some of them recently met in New York City to elect a Pope :-() They have taken care to arrange things so that there's no question of starting a schism, either. A number of priests have been ejected from the Society because they held sede vacante (the seat is vacant, i.e., there is no Pope) views. The recently consecrated bishops are not in positions of power in the Society, and exist solely to administer the Sacraments. They have no fixed territory in which they do this. - They are preserving the priesthood until the day that Rome wakes up. Historically, there is no precedent for current events except in the major heresies. The current crisis is certainly the greatest since the Reformation, and may be as great as the Arian heresy. The current situation appears to have been predicted in several Marian apparitions of modern times, notably La Salette, predicting an "eclipse" of the Faith in Rome, and Fatima. Everything is so clear that I'm puzzled why Catholics cannot see what's going on: a major revolt against the traditions of the Catholic religion. Catholics just don't know their religion well enough, I suppose. All in all, in my opinion, Archbishop Lefebvre is going to be St. Marcel someday. He's probably the greatest saint in centuries. He's definitely got the best priests I've ever met. Joe Buehler P.S. St. Pius X is the last canonized Pope, and was canonized in part for his doctrinal firmness. Basically, he took stern measures against rising Modernism at the beginning of the century. I presume that's why Archbishop Lefebvre chose him as patron for his foundation; he is fighting to a great extent against Modernism, the idea that already-settled Church doctrine can change with time.