In its five years of existence,
the Fraternity of St. Peter has dangerously straddled the ever-widening gap
between Tradition and Modernism. It can hardly be said to be building upon a
'rock' when it is trying to serve two masters.
This self-imposed compromise has
seen disastrous consequences by the fact of having their hands tied - because
they depend upon modernist and liberal bishops for Holy Orders. It's unwise to
criticize the modernism and liberalism of your bishop today, if you want him to
ordain you tomorrow.
said back in 1989, that Rome would try to lure traditionalists into modernist
control. The Fraternity of St. Peter is an instrument that they can and do use.
Rome allows them the Tridentine Mass as often and as long as Rome deems it
necessary to draw the faithful into the modernist net, so that they too can
straddle truth and error, Tradition and Modernism!
So we see the precarious position
of the Fraternity of St. Peter. Liberalism and Modernism are contagious
"diseases" - place clean clothes in a smoky room and after some time the clothes
take on the smell of smoke. What if you place yourself into a liberal or
modernist atmosphere? The faithful risk the same contamination as the Fraternity of
St. Peter! Do we really imagine that Rome has changed? Rome's repeated
flirtation with false religions and heretical opinions says no! Do we wish to
risk our Faith by letting ourselves be controlled by such a dangerous mentality?
Tradition says no! This letter, prepared by 3 seminarians of the Society
of St. Pius X, shows that what is risky in theory is even more deadly in
1. "Dogmatic" refusal of the 1988
consecrations result in the necessary elaboration of a new ecclesiology
pontifical mandate and against the will of the Sovereign Pontiff are
intrinsically bad because they violate the divine constitution of the Church. (Fr. Lugmeyer at a conference in Poland, April 1993)
The consecrations, like those of
1988, are a schismatic act "par excellence" - the reason also for
the schism. (Fr. Bisig, at a conference to seminarians and in private to
Why? Because "in
the Church, authority is first, the Faith second." Fr. Bisig, in
conference to seminarians. Fr. Baumann would also often put forward this idea in
his courses on spirituality.
first, it is necessary that obedience to the same Magisterium can never lead to
error or sin. The ordinary Magisterium must then be infallible or at the very
least, obedience to this Magisterium cannot lead to anything but heaven. "Hence
one understands that the pope cannot err and that to follow him leads always to
heaven, one then discovers an indefinable interior peace." Fr. Baumann
to seminarians in private.
even the ordinary Magisterium is impossible. Only the Magisterium is judge of
the continuity of a teaching in light of Tradition. Reason cannot be judge. Any
other attitude is equivalent to placing one's self outside the Church and to
being the judge. It is being Protestant. (Frs. Baumann & Bisig, during
Traditionalism results in a free
traditio replaces the Protestant saying sola fides, sola scriptura, sola gratia). (Fr. Gouyaud in a Year of Spirituality course 1991-1992)
The rule of
faith is not this so-called Tradition but today's interpretation of the gifts of
revelation is by the living and authentic Magisterium.
2. The consequences of this New
Ecclesiology according to it's principles
A. According to Vatican II
and the new theology...
One cannot be Catholic and
reject even one document of the Second Vatican Council ...He who is a Catholic
seminarian necessarily possesses in his library the texts of Vatican II, for
these texts are the Church ...The Council contains newly defined dogmas. One
must adhere to them with supernatural faith. (Fr. Baumann in conference a short while before admitting candidates to the diaconate and to the priesthood, Spring 1993)
(newly defined) dogmas are collegiality and the sacramentality of the
episcopate. I must confess that on this subject, I don't understand at all why
Pope Paul VI ordered the addition of the Nota Praevia since the text of
the constitution Lumen Gentium is in itself perfectly clear as to the
primacy of the Sovereign Pontiff. (Fr. Baumann in private to two
of collegiality was, this year
, officially taught to seminarians by Fr. Hausheer without this professor
ever being worried about it at all. Fr. Recktenwald taught the same thing to
German speaking seminarians. This same Fr. Recktenwald said in his course on
fundamental theology that "the difference between the Fraternity of
St. Peter and St. Pius X is that the former completely accepts Vatican
Council II as orthodox."
difficulties with the Council which might still be accepted or tolerated find
themselves being committed in the new hermeneutics (the interpretation of
scripture). We quote as an example the "substance" of the Council
which has replaced the Church of Christ is the Catholic Church. For the
"theologians" of St. Peter, this causes no problem at all, Cardinal Ratzinger having explained (against reason itself) that "subsist"
is stronger than "is". Equally, the question of Dignitatis
Humanae, which logically finds its solution in the Chemere-Harrison
theories, where one plays around with or twists wording.
explained on several occasions this year that he saw a grave error within the
Society of St. Pius X, and that for a long time, in the fact of pretending to
bring to light by other conferences or public acts, such and such ambiguous text
of Pope John Paul II. According to him, one must always search for orthodoxy and
take what is good from acts or texts which, taken as a whole, tend to confirm
some lack of doctrinal soundness. He claimed that no one ever has been able to
prove that Pope John Paul II to be anything other than doctrinally correct. Fr.
Baumann explained as well, when he was speaking of Mortalium animos, that
this encyclical was nothing but a product of its times and that it contained
nothing but intangible ideas.
As for the
Catechism, it is
recommended to seminarians for use in the courses of Frs. Baumann, du Fay,
Recktenwald and in other courses. It remains a possibility to say that it
sometimes lacks clarity (on the Mass as a propitiatory sacrifice mainly) but not
to the point where it would have a doctrinal problem [cf.
read more on the problems of the New Catechism].
Fr. du Fay had said
publicly that the critique of the Catechism made by Fr. Simoulin is
unacceptable and, considering his abilities as a theologian, incomprehensible,
Frs. du Fay,
Baumann, and Recktenwald, are to the seminary, the fervent spreaders of the
encyclicals of Pope John Paul II. When Fr. Keller, in 1992, dared to criticize Redemptom
Missio he received a reprimand in the form of a warning from the rector,
after having been denounced by some seminarians. Due to Fr. Loiscau, being
ordained priest on June 29, 1993 by Cardinal Decourtray, one of the
"contributions" of the seminary to the program booklet of the Pilgrimage of
Christendom (Chartres Pilgrimage) this year was a praise of the New Catechism,
called "a light given to the world." Its rejection is said to be
B. As for the New Mass, the
new rites of the sacraments and the liturgical reform in general...
Even though the
Fraternity of St. Peter had been founded for the conservation of the
traditional liturgy as expressed in the liturgical books of 1962, it has today
refused to defend the traditional liturgy for theological reasons and thus has
ceased to criticize the reforms of Pope Paul VI. Last year even, under the
direction of Fr. Gouyaud, discussion on this subject was possible.
This lead to such
discord at the seminary, that this year Fr. Baumann forbade all public
reflection on the subject. The professor of liturgy, Fr. Benedict, O.Cist., who
always refused to be silent on the New Mass, was at the end of the year
dismissed from the seminary. For Frs. Bisig and Baumann, the New Mass is
neither illegitimate nor un-Catholic, neither is it objectively less good than
the traditional rite. Insofar as it is a rite, it sanctifies and represents a
liturgical option that is completely Catholic.
However, the type of
criticism in the style of Cardinal Ratzinger is permitted, at least in theory.
In fact, the majority of seminarians do not understand why the New Mass is not
good. They are forced to assist at it on Sundays during their vacations - if they
cannot profit by the 1984 (88) Indult when at home, since everyone is forbidden
to ever assist at a Mass said by a priest of the Society of St. Pius X.
On the occasion of
Miss Radler's [a great benefactor of the Fraternity] funeral in Wigratzbad, the
seminarians were forced to assist at the Mass according to the New Rite. The
vast majority having, on account of this, abstained from Communion at the
community Mass, communicated from the hands of Bishop Stimpfle. Fr. Hygonnet
having refused to assist there, was summoned by Fr. Gouyaud and threatened with
expulsion, then later on from orders. He was called "schismatic."
To justify the use
of the liturgical books of 1962 has become difficult, and the superiors, when
they further attempt to present such a justification, do it in the name of
pluralism in the Ratzinger style, or still, in the case of Fr. Baumann this
year, by simply only making reference to the constitutions of the Fraternity,
without either making allusion to their reason for being, nor to their origin.
Frs. Bisig and Baumann love to repeat that the traditional liturgy is to the
Fraternity what the lgnatian spirit is to the Jesuit order: a simple charisma.
Fr. Baumann began
the academic year 1992-93 by declaring that, the desire to celebrate the New
Mass is not bad in itself. Fr. Coiffet, at a retreat for those being tonsured in
1992, explained how a place of choice is naturally reserved in the Church to
priests of the Novus Ordo. On the subject of the departure of Fr.
Hausheer for the Stuttgart diocese, Fr. Baumann recalled that to say the New
Mass and to give Communion in the hand remains a Catholic option.
For Fr. Baumann, the
saying of the New Mass is only sinful in the Fraternity, because it is
disobedience to the will of the pope, since the Fraternity keeps to the
liturgical books of 1962. Fr. Gouyaud, then the rector (1992), surprised
seminarians at one conference, by declaring that the traditional rite, in
itself, can lead to schism. To which Fr. Baumann this year said: "No",
because the pope has authorized its practice, and by this authorization and by
it alone, provides the perfectly Catholic character of the traditional rite.
Now we come to the
problem connected with concelebration. All during his year as rector, Fr.
Gouyaud tried to impose the acceptance, among seminarians, of concelebration,
and worked for its official introduction into the Fraternity. There should be
seen "a necessary sign to manifest and maintain a full ecclesiastical
communion with a given presbyterium." A candidate was all together
refused for his categoric refusal of this "act of ecclesiastical
communion." At the root of Fr. Gouyaud's fervor, was pressure coming
from the French and German bishops, and more precisely by the accusations of
schism carried against Frs. Bisig and Gouyaud by Bishop Stimpfle (at that
time bishop of Augsburg) for these very reasons of concelebration: "You'll
be in a state of consummated schism until you agree to concelebrate with
overtones came from the sermon of Cardinal Decourtray at the ordinations in Lyon
this year. He expressed his firm hope there to see very soon the priests of the
Fraternity concelebrate the Mass of Maundy Thursday.
Fr. Bisig, insisting
on his position as superior of the Fraternity (which is not, properly speaking,
true, since it is really the pope - the Fraternity being of pontifical right),
declared that he would not ask his priests to concelebrate, believing thus to
prove to these priest members that they need not concelebrate. He confessed
nevertheless to being ready to concelebrate with the Sovereign Pontiff if that
was asked of him. And, responding to the invitation of Cardinal Decourtray, he
is said to be ready to concelebrate in this way with him "in the
reformed rite of Paul VI."
What is more, Fr.
Denis le Pivain was recently named responsible to research the possibility and
the fundamental theology of concelebrating in the traditional rite. This priest
being openly favorable to this manner of celebrating, the answer is all but
3. The consequences of the
positions they have taken against Archbishop Lefebvre and the Society of St.
If the consecrations
of 1988 represent "the schismatic act par excellence,"
then the whole Society of St. Pius X at that time, its members taken
individually as well as the faithful, is schismatic. To ask sacraments from its
priests or to collaborate with them in any way becomes inconceivable. The
superiors of the Fraternity of St. Peter, however, go further in logic than
Rome, by the simple fact of assisting at a Mass said by a priest of the Society
of St. Pius X is to that of the Fraternity of St. Peter condemned as "adhering to the
participate at a Mass said by an SSPX priest is an abomination, because that
is to take part in the destruction of the Mystical Body - which is
schism. (Fr. Gouyaud in a conference to seminarians before the Christmas
vacation, December, 1991)
at a Mass of the SSPX for a seminarian is an adherence to the schism, and for
the faithful as well, if this participation is habitual.
(Frs. Bisig and Baumann)
That is not all, for if they
admit that Archbishop Lefebvre had consummated the schism in 1988, the question
quickly gets posed - to know at what moment did the rupture begin? Aided by the
new ecclesiology, they always end up getting carried away to extremes and to
disowning more and more, the most basic ideas and principles in the thoughts of
Thus the majority of
members in the Fraternity of St. Peter reject the famous declaration of 1974
as a clearly schismatic tendency. Many are convinced that the refusal to submit
to the suspensio a divinis is equally schismatic, while others think that
the categoric refusal of the Novus Ordo Missae was the beginning of the "rupture
with the Church."
"The problem with the Society of
St. Pius X is the consecrations. We left because of the consecrations." Frs. Bisig, Baumann, Coiffet and Gouyaud to the faithful of the Fraternity of St.
Peter. Yet they say:
You must clearly understand
that the initial error of the Society of St. Pius X is not the consecration,
but a schismatic attitude - to want to judge the Church
(i.e. the ordinary Magisterium) which has been there from early on.
The sin is one of arrogance, of a lack of humility, of elitism and
Sectarianism." (Fr. Baumann to seminarians 1992-1993)
The consecrations did nothing
but make a schismatic situation evident, which in actuality already had existed
for a long time. It would, therefore, be profoundly erroneous to see in the
Fraternity of St. Peter, a continuation of the work of Archbishop Lefebvre,
since this work was fundamentally bad. (Fr. Gouyaud, then rector 1991-92)
members of [Society of] St. Pius X, we were greatly relieved by the agreement of 1988, of
which the Fraternity of St. Peter is benefiting from, for while with St.
Pius X, we never knew if we were within the Church or schismatics. (Fr. McCready, then 3rd year in a video cassette, Fraternity of St. Peter,
largely circulated in the USA)
However, the superiors continued
to pretend publicly, but above all in private, that their departure was due to
the consecrations and that they would have stayed had they not taken place.
Likewise, they often accuse Archbishop Lefebvre to have given up on the
agreement of 1988 in bad faith, whereas for them, they remained faithful.
We notice that for the
Archbishop, a certain contempt, even a veritable hatred is permitted and
sometimes even encouraged among seminarians. A number of them, not caring about
their former superior, offered the opinion that the venerable prelate would
certainly be in hell!
From the beginning of this
scholastic year, the rector of the seminary forbade pictures of Archbishop
Lefebvre, which could be seen by a confrere, a superior, or one of the faithful.
Fr. Baumann declared on this occasion:
Archbishop Lefebvre died
excommunicated and schismatic - the judgment of the Church is certain. I pray
for him, but I must insist on the gravity of his acts - even before 1988. In
any case, a public Requiem Mass cannot be celebrated for such a person. Of
course, a private Mass could be said even for the intention of Judas Iscariot
or for Nero, and such a Mass could be said for the repose of the soul of
In private, he tried to justify
this brutal attack by declaring:
You know, heretics and schismatics were often good men, seen as
St.ly men, but who sinned by
arrogance and pride, preferring their own ideas and opinions to those of the
Church. That is, by the way, the original sin of the Society of St. Pius X. (Fr Baumann)
Moreover, Fr. Bisig
on several occasions professed to know that Archbishop Lefebvre was a sedevacantist,
at least since 1986, and that he was from the beginning, hostile to the
negotiations with Cardinal Ratzinger and even more to the protocol resulting
It would be no
exaggeration to say that the only real unity within the Fraternity of St.
Peter and the seminary, can only be found in joining in with the condemnations
and the hatred of the Society of St. Pius X by the official Church. It is
strictly forbidden to cast any doubts, even in theory, on the fact of any schism
having actually occurred -for the existence of the schism of 1988 was regarded
as a dogmatic fact. All initiatives, even ones coming from Rome, in light of a
"reconciliation' of the Society of St. Pius X with the official Church,
found a strong adversary in the persons of Frs. Bisig and Baumann, who when
commenting on this subject, in flagrant contradiction with their principles,
said things of this sort:
These attempts at reconciliation
with [the Society of] St. Pius X are the wrongful expression of this
false ecumenism being seen in the modem Rome.
But however, to defend the
meetings like those of Assisi is something to which they are no strangers!
4. The Fraternity of St. Peter,
its disastrous realities, its contradictions, its double language
We remember Frs. Bisig and Baumann saying that the Fraternity of St. Peter is not a
continuation of the work of Archbishop Lefebvre and does not exist merely to
preserve Tradition, but only exists to give a greater liturgical wealth
(according to the wishes of Cardinal Ratzinger's) and to sanctify its members,
who feel a subjective need for "these ancient forms of piety".
In fact, Rome only
seems to see the Fraternity as a means of weakening the work of Archbishop
Lefebvre. Fr. Bisig stated more than once that, to Rome (to Cardinal Ratzinger
in particular), one finds the continuation of the Fraternity opportune in its
goal of recuperation; and that Cardinal Innocenti has asked several times on the
reason for the lack numbers of "Arrests, seminarians and faithful
resuming from the Society of St. Pius X to the Church." In 1992-1993,
not one seminarian entering the seminary that year could be said to be 'returning
to the Church' from the Society of St. Pius X - neither among the
seminarians, nor among the priests formally incarnated into Wigratzbad. Neither
were the faithful deserting or "coming back?" from the Society
of St. Pius X.
The Superior General
willingly accepts such reasons for the existence of his Fraternity. He recently
congratulated himself in having brought back a group of traditionalists in Rapid
City (USA). He praised Fr. Irwin for his practical approach and his tact in his
contacts with "these old schismatics." Jokingly, he told of how
he was invited by the faithful, who would show him with pride the photos of
their weddings, blessed by priests of the Society of St. Pius X and how he
couldn't find the courage to explain to them that "these marriages were
Let us note that this theory of
the invalidity of confessions and marriages performed by the Society of St.
Pius X has been raised by Fraternity of St. Peter's to the level of a dogmatic fact. In view
of the fact that current Fraternity vocations have had no contact with the
Society of St. Pius X or Archbishop Lefebvre, the Superior General told these
men to be privately informed about the Society of St. Pius X and Archbishop
Lefebvre in order to attract and to fool the faithful of the Society of St. Pius X, by having
a superficial likeness to them.
The Fraternity of
St. Peter is hypocritical on many points. There are many examples of this. Fr. Pozzetto, prior of the house in Lyon, believes that no change of principle or
compromise of doctrine has taken place. He himself, gives in to all the
insistent demands of the Cardinal Archbishop of Lyon.
Yet Fr. Pozzetto
represents the minority branch of "firm-principled" (relatively
speaking) members of the Fraternity. This is why he has never occupied a
position of importance at St. Peter's. Yet he remains willing to give in to
once unthinkable compromises - to cooperate with a modernist clergy, to
encourage a filial submission to Cardinal Decourtray, to impose hands at the
recent ordination of a priest, which caused him to make the following remarks: "I
cannot conceive of a vocation outside of a commitment to work."
He went far enough
to get the approval, nay the blessing of the Archbishop of Lyon, who agreed this
year to ordain French deacons to the Fraternity in the traditional rite. We note
here that Cardinal Decourtray several weeks before the ceremony, in an interview
published by France Catholique, expressed his total acceptance of the reforms of
Vatican II and expressed his desires that the Fraternity of St. Peter would
soon become bi-ritual. All this was kept secret from the seminarians, despite
the fact that Fr. Pozzetto was necessarily aware of the Cardinal's interview and
The Fraternity is
often described as a clerical society of pontifical right, and as such, it is a
society with solid and protected foundations. In fact, its statutes are still to
this day ad experimentum, and the request on the part of Fr. Bisig to see
them definitively approved by Rome was rejected in 1991 by Cardinal Innocenti.
The Fraternity is then entirely at the mercy and whim of Rome which has named a
prelate responsible to the Ecclesia Dei Commission, a prelate whom, as
Fr. Bisig says does not hide his open hostility to Tradition.
practice of the Novus Ordo and bi-ritualism remains forbidden in the
Fraternity. Why? Not for objective or doctrinal reasons but for pragmatism. Fr.
Bisig explained his conviction that on the practical side of things,
bi-ritualism would be harmful as regards the survival of the Fraternity.
This year, the
Superior General said, in effect, to the auxiliary bishop of Salzburg, that his
refusal of the Novus Ordo had no theological foundation nor even a purely
objective one. The rector of the priory in Salzburg, Fr. Georges, who was
scandalized by these remarks, did get a weak retraction out of Fr. Bisig, which
was, however, never communicated to the prelate mentioned above.
On the question of concelebration, the liberal Fr. Denis Le Pivain, was secretly instructed to
study the matter and to come up with a means of justifying concelebration.
However, throughout this time he took care to represent himself as someone who
would always refuse to take part in such an innovation.
We must speak as well of the
extreme condescendence ceaselessly shown, on all sides, towards any liberal or
modernist, even towards priests who more or less discretely celebrated the New
The French journal La
Nef ran an article on the current progress and state of affairs since the
motu proprio, Ecclesia Dei. In this article, Fr. Coiffet, the Fraternity's
District Superior of France, solemnly declared that there was no question of
Fraternity priests ever celebrating the New Mass. Yet at that same period in
time, most of the priests in his French district were suspected of saying the
Fr. Laffargue said
the New Mass publicly and without any worries. He is actually, staying
incarnated to St. Peter's and with the approval of the Superior General, is
the priest appointed to see that the Mass of Paul VI is said in Bishop Perrier's
Fr. Jose Lopez,
ordained in 1992, said the New Mass at Perpignan, less than one week after his
ordination. He drew attention by abandoning the cassock, in residing with the
priests of the diocesan clergy, then he ended up by requesting to be laicized
(after having spent twelve years in different seminaries). When asked on various
occasions by some seminarians on the case of Fr. Lopez, Fr. Baumann lied about
all these scandalous things.
In 1991-92, we had
serious doubts about Fr. Jacquemin, who was thought to have concelebrated the
New Mass with modernist clergy with whom he was sharing the church of St. Otily. Already, this priest refused all contact with the Fraternity and rejected
its liturgical exclusivity.
Frs. Schubert and McCready who were stationed at the mission in Versailles,
located only several blocks from the apartment of the District Superior, were
already publicly celebrating both rites. Fr. Schubert refused to obey even the
most simple rubrics of the traditional rite while he continued to preach
heretical and Zionist teachings along the lines of Cardinal Lustiger. We might
add that these priests assisted Canon Porta in his duties as pastor of Notre
Dame des Armes Church.
It was not proven
that Fr. Gouyaud or Fr. Leonhardt had ever celebrated the New Mass, but given
their positions, it is probable. For we recall that Fr. Gouyaud, while rector
had said "the traditional liturgy cannot be in any case an absolute"
and that "its unilateral
practice leads to schism."
situation in Germany, where the Fraternity has no official apostolate, (the
German episcopal conference has stated that they will have no official standing
there as long as the Fraternity refuses to celebrate the new liturgy).
Fr. Rohr, sent to
study in Rome, concelebrated there. Several scandalous remarks were also
attributed to him, one of them being -"it can be sinful today to refuse
to celebrate the New Mass, since the need for priests is great." As in
the case of Frs. Lopez, Laffargue, Schubert, and McCready, no sanction was
taken against this modernist priest, and if he left, it is because he supported
the New Mass.
Fr. Hausheer was a
seminary professor four years. He recently tried to take away the Fraternity's
only official German apostolate in Stuttgart. He had started to say the New Mass
because he considered the Fraternity schismatic. If he was punished at all, it
was very late in coming and only for having disobeyed Fr. Bisig.
At the seminary, he
was spiritual director and professor. He openly taught existentialism and personalism, while pretending it was the Thomism of our times. He taught as
orthodox the idea of universal salvation. In his lectures, he recommended works
by modernist writers such as: Maritain, Congar, and Schillebeeckx. The difficult
passages of Lumen Gentium as well as Dignitatis Humanae were for
him really points of orthodoxy, upon which he based his course De Ecclesia
and imposed its texts as if they were infallible (which they are not).
At the end of his
ethics course, he confessed himself to be a convinced personalist. We point out
that the theme which he prepared at the University of Stuttgart tried to
reconcile Thomistic thought with this more than ambiguous system. One example of
this is the case where after having established that rape is not a human act, he
explained that the religious in Africa, who are exposed to the very great risk
of being raped, would have the right to use contraceptives!
With all this going
on at the seminary, there is no doctrinal unity, neither moral, nor of
discipline. The oppositions and contradictions proliferate. Fr. Baumann rejects
as proximate heresy the teachings of Karl Rahner, whereas, Fr. Prosinger, also a
professor at the seminary, teaches it even while being more firm on the Mass
than Fr. Baumann. The doctrinal formation at the seminary is substantially
dependent on Conciliar professors who celebrate of course, the New Mass even at
the seminary (and there are seminarians who serve the New Mass).
We mention in
contrast, Fr. Emerson, this year he chose as theme for his spiritual conferences
the struggle of Pope Pius X against Modernism. Fr. Baumann, shocked, insisted
that he renounce his project - but with no success. Fr. Emerson having
declared to have for his spiritual Fathers, St. Dominic and Archbishop
Lefebvre, he was severely reprimanded by the rector. He distinguished himself by
his courses on the History of the Church (on the question of the possibility of
a heretical pope, on the culpability of the Jews in the death of Our Lord Jesus
Christ, etc...) and thus by his statement: I think of myself as an integrist and
am proud to be one. He finally made his position at the seminary impossible by a
lecture in one conference on the Sodalitium Pianum. He was dismissed at
the end of the year.
practical situation of the seminarian at Wigratzbad, the following remarks
should be made:
The only existing
unity can be summed up as a sort of false charity resembling the spirit of
ecumenism, where all differences, even illegitimate ones, as long as they are
favorable to left wing, are tolerated. Such a charity is phony, of course, and
it is as well - one of the reasons why the atmosphere there is extremely
unhealthy and the spiritual life impossible. The discipline is dying, since the
rector supports the most liberal wing. The liturgy, despised, always comes in
last place. A worldly spirit prevails there, vulgarity is the rule (the overly
familiar "tu" instead of "vous" as a form of
address, for example); rudeness and indecent stories are, alas, all too common!
Having read this letter, we are
both consoled and saddened. Consoled that many were right in saying that the
Fraternity of St. Peter was a "dead end" at the best, betrayal and cowardice
at the worst. Saddened at the plight they have put themselves in. Today the
Fraternity of St. Peter goes to Rome. Yet, like their patron, they will go to
their death. Today's Rome is a merciless, a New Rome, with a new theology. To go
naively to this New Rome, is to flee the Catholic Rome of old and the Faith. The
Society of St. Pius X flees this New Rome in order to preserve the Faith of
Peter. The Eternal Rome or the New Rome?