A Fundamental Statement

By Bishop Franklin Urbina Aznar,
Bishop Merrill Adamson,

Bishop Jose R Lopez-Gaston

Anno Domini 2001

1. We state, believe and teach that the true Catholic Church is a society founded by Our Lord Jesus Christ and she must be identified by all men by Four clear and indisputable Marks. They are her Unity; Holiness; Catholicity; and Apostolicity.(1)

2. Therefore, we state, believe and teach that these Four Marks are necessary in order to be the Church founded by Jesus Christ. All Four must be necessary. If one is not present, then that society is not the Catholic Church.

3. The Unity of the Church must be seen in doctrine and government. The unity of doctrine requires that all the faithful believe the same doctrine revealed by Our Lord Jesus Christ from the very beginning without any changes or variation in teaching as contained in Holy Scripture interpreted by Holy Church and in Sacred Tradition.

The Unity of Government requires that all the Christian faithful recognise the same authority and the same head, who is the Supreme Pontiff who was appointed directly by Jesus Christ in the person of Blessed Peter and his successors whence it follows that this society is the Mystical Body of Christ.

4. We state, believe and teach that the Church does not have two heads like a monster (2), but only one, because Jesus Christ and the Pope are the same cornerstone (3), therefore to reject the government of the Supreme Pontiff, or refuse to obey him, or refuse or avoid to elect him when the Holy See is vacant, is the same as to reject Jesus Christ, because we are Christians because we follow Christ (4) and we follow the Rock, that is the firm foundation of the whole building.

5. We state, believe and teach all the time that the government of the Church by Jesus Christ, and of her visible Head must be seen. Since Jesus Christ rules Her all the time, the Pope must also rule her without interruption. This rule cannot be interrupted or avoided by human opinion, prudence or whim, or by any crisis in the Church, as serious as this crisis must seem because Peter will always have perpetual successors.(5)

6. That the ecclesiastical government deprived of the Supreme Pontiff by Episcopal and priestly autonomy, or even worse by lay people's autonomy and direction is openly opposed to God's plan and is a schismatic and heretical attack against the Unity of the Church and against Charity.

7. We know that no society can survive without a Head that rules and unifies all wills towards a common goal (6).

8. Likewise too, the Church cannot lack the direction and the government of the Pope (7) from whom all rights of venerable communion come from (8) and who is the unity of the foundation that guarantees this unity of the whole ecclesiastical building (9) the solid rock of God's Church (10) the voice of all the Apostles, head of that brotherhood, chief of the whole world and foundation of the Church (11).

9. For that reason, the Church cannot be permanently gathered in a council, but she always needs an infallible confirmer, whom we can address (12), that is, a living earthly Head at work. Furthermore, Jesus Christ did not establish His Church to be a plurality of communities, that may be similar to each other, but after all, different and not bound by the limbs that made an individual Church (13), for all communities must be united among themselves forming one nation, one kingdom and one body.

10. We also believe and teach, that the authority of the Pope is not intermittent (14) because it is irreplaceable and makes possible the unity among the bishops in the College of the Apostles; therefore, it is impossible to separate the true Church from Peter, who is the Rock upon it whom Jesus founded this Church.

We believe that the stability of the Faith and of the building of the Church itself, comes from Peter and not from the consensus of the other bishops or the faithful.

11. Outside this Unity and certainty provided by the Rock, the bishops are necessarily dissolved in a confusing and disturbing crowd. (15)

12. We state, believe and teach therefore that whoever is not united to the Head cannot belong to the Body of the Church, since it is an absolute need for the individual's salvation the subordination to the Roman Pontiff, (16) because the one who does not keep the unity, cannot keep the faith, and the one who abandons the obedience to the See of Peter, is not in the Church and cannot receive the eternal reward, because he broke and destroyed the unity with the furore of discord .(17)

13. Therefore, they cannot live in the Body of the Church if they are separated from the Faith (18) or from the government and they cannot keep the Holy Ghost. He who does not keep the unity does not keep God's law and he does not keep either the Faith in the Father and the Son, nor supernatural life and salvation (19). If we do not keep peace and unity in the Church, God cannot be with us.(20)

14. We also state and teach that the divine constitution of the Church cannot change at all and cannot depend on any variation or evolution of any kind (21), because it was established directly by Jesus Christ and therefore no human power can change it.

Nobody can rule the Church or teach in her name, outside this Constitution (22), that begins in the head, who is the Pope, who presides and keeps the Faith and Unity in the name of Jesus.(23) Therefore to delay the election of the pope when the Holy See is vacant is to make possible the loss of Faith because the loss of Charity is the road to the loss of faith, for schism always leads to heresy (24).

15. But this Unity of the Church cannot be provided by the mutual agreement of people, because it is a juridical unity and only a common head that unites all people makes possible this unity.(25) A juridical unity of two people becomes a reality by the same Head that is common to both.

16. Therefore, those who would have kept themselves in the division refusing this communication between them and with the head (that is presently, the refusal to elect the Pope, who is the juridical unity) are Schismatics (26) and sooner or later they become beds of heresies. They not only commit a mortal sin, because the Church is in a critical danger in the present crisis, but this is a sin of infidelity(27) a sin against the peace of the Church. This sin cannot be venial (28) and they are deserters and traitors to the Church. (29)

17. Likewise, Canon Law (30) says so; therefore we must state that they are schismatic and heretics and they are rebellious against the authority (31) because they refuse to recognise in the Church only one Pontiff and one judge who takes the place of Our Lord Jesus Christ on earth (32). It is necessary to teach also that there is schism when there is the same opinion in a group, and they worship with the same rite, but people are pleased with the separation of the community.

18. The leaders who are following neither the peace nor the bond (33) with the Church and with the other bishops or priests, to rule their community independently, cannot hold power or honour at all. (34)

19. They also lose the power of jurisdiction because of their schism in which they fell and maintain, (35) since this power is not acquired without the possibility of being lost, and so their absolutions, blessings, indulgences, excommunications and everything else that belongs to that power only can be exercised in the unity of the Body of the Church. (36)

Nothing in the Church has been granted to anyone without Peter's participation, therefore the bishops lose their right and power of ruling if they separate themselves from Peter and his successors. (37) All the foundation of their Episcopal office has been taken away (38).

20. These ones have been excluded from the flock and they cannot participate in the authority if Peter is not with them, because he is the source of the authority; at the same time they refuse to be with Peter or not electing him, and by that fact they reject also Christ Who is only one head with the Pope. (39) They should be labelled infamous.

21. Those who have remained in the separation from the Church (40) and have kept isolated communities even enemies from the one another, are obeying their own voice, whim, will, and opinions; they stubbornly refuse to hear the voice of the Church and to work according to the virtue of prudence.

A heretic is not only he who errs in matters of Faith, but the one who disregards the authority of the Church and stubbornly sustains his perverse opinions. (41)

22. On the other hand, we believe and we teach that the Holy Ghost works in the Church doing what the souls works in the human body. It is the moving principle, the one that gives life and unity to the Church, and although each member has different gifts and qualities, the life of everybody is the same; and this is the life of the Holy Ghost.

However for the Church possesses the Holy Ghost, is necessary as in the human body, that all its cells and organs may be united among themselves and all of the them united to the head. The separated organs or members, even keeping their original form, are dead members, and if the body, even united to its parts is separated from the head, it is a dead body. This way the Holy Ghost cannot be in it.

23. The natural consequence is that without the Holy Ghost, we cannot love Christ or keep His commandments, so that all the work done by those who are divided among themselves, they may think that what they do is a work of the Church, but it is not good for building it, because it is not built on the firm Rock and so they are not good for working or strengthening the Mystical Body of Christ, quite the opposite they are working and strengthening the Schism.

Nothing of this may please God though individually He may continue pouring His graces into those souls. A divided Church, therefore cannot be named a real Church and the Holy Ghost cannot remain in her.

24. The Church must form one body and must have only one Holy Ghost and has only One Lord. (42) Even under the appearance of the former form, life is not there because the Holy Ghost is not the nourishment of that life, and the exterior form is a vain glory. (43)

25. Therefore it is not enough to ordain priests, consecrate bishops, form communities or religious orders, seminaries, or pious associations in order to rebuild the Church. Those who are doing so are deceiving themselves because it is absolutely necessary to have substantial communication between all the elements of the Church. If in a pile of stones, each keeps its own individuality, a building has not been constructed.

Human society is only a metaphorical body, because the individuals who are forming it do not have a physical contact or any other kind of unity, except an accidental one. Things are accidental or multiple, but they enjoy only one adjective or accidental unity, that never is substantial. The doctrine of St. Paul is always faithful to the teaching that the Church of Christ is a body well formed and alive with one heart, Christ.

The life is that of the Holy Ghost, and He is in the whole body and all his parts (44) that must be intermixed and united by all the ligaments that provide each member with the necessary nourishment to make it grow and be perfected in charity. (45)

26. For that reason the good shepherds are united with the Supreme Pontiff and all of them form one. (46) This way they are united to the head who is the pope who is united with Christ as one flesh, like the bride and the groom; on grazing, it is Christ Who feeds them, on ruling, it is Christ Who rules, and on distributing the graces, it is Christ Who distributes them among men.

27. The Church Hierarchy must be united to Christ forming one body in Him, whose life is the Holy Ghost, therefore she may use the power of Christ to bless, absolve, preach, judge, rule or exercise any other power that comes from the Head Who is Christ. From the divine Head comes life and is formed to be the source of the authority and 'magisterium' derived from Christ, and His Vicar to the whole Church in different degrees through the communication of the Holy Ghost always present in the Church united by Him. Those graces may be distributed in different forms and degrees but the Holy Ghost is always the same.

28. Christ Our Lord is always the Teacher, because He is the Word of God made flesh, that is the Second Person of the Blessed Trinity Who became man. The Church Hierarchy enjoys that authority and that 'Magisterium,' because its human element is overshadowed by the divine charism of the Holy Ghost. By the influx, the actions of the hierarchy go beyond the purely human environment and are somewhat similar to the divine actions of Jesus Christ.

29. Thus, they are the voice of the Church and its legitimate representatives. They are the voice of God whom we must hear. However, this is not possible already because the channels established by the Divine Will have been severed. The Church unity and the unity with its Head, make the members of the hierarchy the representatives of God, not the fact of being valid priests or bishops. For this reason, those who stubbornly maintained the division, have kept the power of their Holy Orders that cannot be deleted, but they have lost all the power of jurisdiction and everything that comes with it.

30. On the other hand, although there are some people who remain in the division for reasons they try to justify, or have fostered it, they have lost the power of jurisdiction but they have kept the power of Holy Orders, however, they cannot exercise it without the profanation of the Sacred Mysteries.

The Holy Mass is the essential act of the Catholic worship, and it must be an act of the whole Church (46) therefore this Sacrifice is not licit if it is offered in schism. Jesus comes down to the altar, His bloodless sacrifice is repeated for the whole Church as He wants. This is true, but He goes down to a schismatic altar, to a Sect, to a separated community, and even one hostile to other Catholics because of personal interests or because of groups' interests. This is a profanation of the holy Sacrifice of the Mass. The one who is at that table is profane. (47)

31. We realise this situation, the most serious one in the whole History of the Church; we also realise that the Pact or Allegiance has been broken (48) since the elimination of the true Mass on Easter Sunday of 1969. We want to solve this situation in a radical way and definitely searching for the right remedy and in the light of the canonical and moral doctrines of the Fathers of the Church, the theologians, moralists and legislators of the Church, who taught us very extensively about the cases of extreme necessity; at this time. This is a very extreme necessity.

We also want, in a definitive way, enlightenment for all who are disorientated and do not know what to do in facing this confusion. They are not schismatics. They are dispersed among the nations; they love the Church, they wish for the welfare of souls and an end to the crisis; therefore we try to teach orthodox doctrine that is applicable to the present situation.

32. In all crises of the Church, it is necessary to pass over the letter of the law, even if this is very clearly specified, because of the extreme necessity. All moralists, theologians, and legislators are in unanimous agreement that this necessity is not a subject of the law. What is not licit under the law, necessity makes it licit.

Epikeia is not an interpretation of legal terms, it is not either a dispensation, but it is an interpretation of the intention of the legislator applicable to a special situation because a law may commit an injustice, and it would be a sin to obey that law when it should be obeyed.

The intention of the law can never be against charity and when the law does not consider a particular case, even mentioned in its own word, one may apply Epikeia, because it is a more just interpretation.(49)

33. Many enemies of the Church, supported by many ignorant or proud people, take advantage of this situation to create an extreme mistrust and confusion among all communities and persons in the Church, alleging supposed violations and irregularities maintaining in this way the division that prevents the unity and the election of the true Pope in a way that seems endless and without solution.

34. The letter of the law never specifies when it must be applied with strict attachment to it and when it must be applied according to the spirit and the intention of the legislator. This would be impossible because of the countless cases that could happen in persons and situations. This would be a pharisaic way to apply the law.

The spirit of the law is one which may state when the law should be applied strictly or when it may be interpreted away from it. Therefore, those who criticise or condemn epikeia without any real knowledge of those Catholics who have not observed the letter of the law, or to pay attention to it, or to avoid a greater evil, by trying to save and reconstruct the Church and all its structures (a reason of supreme importance), these critics are usurping a judgement that corresponds only to the Pope and they are closing their eyes to the reality of the extreme necessity in the present situation.

35. Some critics even accept this doctrine of epikeia for only certain cases and then condemn others. We do not know what is their criterion for one case nor for another, but it is evident that there is an arbitrary criterion, subject to their own opinions. The truth is that all human law may be eliminated or superseded in case of extreme necessity, even if it is clearly stated in the words of the law.

This is the case of Episcopal consecration without pontifical mandate (50) that under normal conditions would be an extremely serious violation, but under the present situation everybody accepts them as a normal and necessary factor because of the prevailing situation and absolute convenience. One judges with a personal and arbitrary criterion that never relates to the reality and the situation of each individual who is criticised and condemned.

This point of view in the present situation is being lost as well as the clear vision of the doctrine about necessity. The urgent needs of the Church at this time of universal crisis are misrepresented and it is given credit to the action of our enemies who want to avoid at all costs the restoration of the Church and the election of a true Pope. This is what the enemies of Christ want to avoid and it is crystal clear.

36. The case of the Bull of Paul IV 'Cum ex Apostolatus Officio' is well known but even this Bull cannot destroy the Church in an extreme situation, since the rehabilitation may be denied by simple human law and by the norms of prudence, but this cannot be applied if the cause of divine law has ceased and the heretic is not condemned ' ipso facto'.

37. If the Bull were to be applied with the attachment to the letter and the way it was written, the Catholic Church would have ceased to exist on this earth, because the totality of the present Vatican hierarchy has fallen into heresy, apostasy and schism.

The same has also happened among the traditionalists, because many of those have fallen into schism and even heresy. According to the letter none of them could have been rehabilitated. We will have to reject forever all of them, affirming that that Church only exists in a few traditionalists; and this is not a Catholic doctrine.

38. In its needs the Church has done quite the opposite, receiving in its communion those who return to the unity (51) and not only this, but frequently the Church has kept them in their dignities. (52)

39. Therefore it is necessary, for adhesion to these doctrines that reflect with fidelity the opinions of theologians, canonists and moralists of the Church leaving aside what is coming from outside to destroy us. We must realise that getting away from vicious opinions, God has given us the key to know for sure who are ours and with whom the triumph of the Church is restored, by resisting the powers of Satan and its allies, not doubting about our weakness, but with the assurance of the power and the help of God. The only way is by Unity and the Election of the Pope.

40. We urge all of our brothers in the episcopacy and those in the priesthood to be united and rebuild the Church hierarchy, whose summit is the Apostolic College, which today is scattered around the world and on its throne Peter must be seated. Let us look for Peter among us, and let us prepare for his election. There is no other way given to us by Christ to overcome Satan. Let us rule together again; let us structure the divided Church.

We must do this formally so that we all know and all the faithful Catholic laity will know where the Church is and who is inside of her. Let us bring back those who are dispersed and let us not make any more judgments that only belong to Peter. Let us welcome in Charity those who are coming from the misfortune of the dispersion and from its great tribulation. Let the Church open her maternal arms to welcome them back (53), and she will be the loving Mother for all of us and in this way Our Lord's commandment will be fulfilled: 'Et Unum Sint': All of us one with Peter and all of us one among us.

41. Our purpose is to expound this Fundamental Statement, to present the Church in front of all men and to formally re-establish the Apostolic College, ruling in Unity and seating Peter on his throne, as the Head, as soon as the circumstances will make it possible with the help of God. When the election will be called, we will go to the Conclave.

We do not want good plans and wishes to remain in the air without being fulfilled, as it has been the case in the past. We do not want either to think that some people are ours only because they profess orthodoxy and wish for a false unity. We want to finish once and forever with the present confusion.

We want the Church to stand up from this quagmire. We want the Church to shine again so that all true Catholics will not get lost and they will know where to go (54) by separating the real Catholics from the schismatics and heretics, the true sheep from the wolves and we will not be any longer mute dogs (55) and we will avoid the confusion and the impression given by false orthodoxy, a false ideology, false doctrines of unity and spurious sacraments.

42. Firstly, it is absolutely necessary that the bishops from now on should abstain from schismatic consecrations; secondly, they should fervently and efficaciously work for unity and the election of the Pope; thirdly, they must begin ruling the Universal Church in complete agreement with all the other bishops with those same intentions; fourthly, they should abstain from judgements and condemnations of those who acted according to their conscience, their situation and their needs, leaving aside judgements and decisions in the hands of the future pope who will have the final word on those matters; and fifthly, that they commit themselves to address all the main objectives, resources and possibilities towards the reconstitution of the Church.

43. The priests should talk to their bishops and warn them in charity and justice, exhorting them to UNITY, after doing this, if the bishops refuse (56) , the priests are dispensed from obedience due to these bishops and should render their obedience to a bishop united to the Apostolic College. It is necessary to withdraw from any organisation that may prevent unity, especially if the organisation avoids the supervision of the Church, at this time, and the bishops who are united in the same Apostolic College.

44. The laity should follow the priests and bishops who remain in unity. They should render them perfect obedience and reject the cooperation with those who resist UNITY or who refuse to come to UNITY and thus avoid the legitimate supervision of the Church.

45. We consider schismatic the Episcopal consecrations performed without the intention in both the consecrator and the consecrated bishop-elect, for ending this situation of extreme necessity, that is to form the Unity of the Apostolic College to elect the Pope at the right time. The reason for this is very clear and logical.

If bishops are consecrated because of other needs of the present circumstances, even the very serious ones, schism would be fostered, because each consecrated bishop would consider himself licit as a consequence of those needs, but never because of the reason for Unity. That is the main priority and a very serious command of Christ, because without the election of the Pope, Unity cannot exist.

By this manner of consecration for personal needs none of them would be committed to Unity, nor to the election of a Pope. Even if they theoretically would accept these conditions above, yet they would postpone action according to their own prudence, opinions, or convenience.

Therefore such consecrations would constitute a serious violation of the Law and could not be justified by the situation of extreme necessity-Epikeia. Thus it cannot be accepted.

46. We also condemn all the heresies that have been condemned by the Church; we condemn with energy the novelties condemned by the Church, because in the fundamental constitution there is nothing changeable. (57)

We attach ourselves to all traditions in the same meaning and with the same strength that they have been maintained by the Church. In a very special way, we condemn the Four antipopes who followed after the death of Pope Pius XII, of happy memory, because these false 'popes' usurped the Holy See of St. Peter, and we must condemn the so-called Council of Vatican II, and the spirit of this 'Council' which introduced all the heresies and reforms that infected the whole Church; that is the 'natural law' opposed to the Natural Duty to follow the objective truth mainly in religious matters.

We also condemn the 'juridical equality, without discrimination by religious reasons,' between false religions in relation to the true one; finally we condemn all the other subsequent errors such as: Collegiality in the government of the Church; the heterodox meaning of the sacraments; humanistic philosophy; relativism and agnosticism (58); destruction of the Liturgy, elimination of the Holy Sacrifice of the Mass and the Eucharistic Devotions; destruction and removal of the altars, prostitution of the religious Orders and seminaries and more.

47. Let us pray to Our Lord for the greatest grace to have Peter again among us. Let us pray for the intercession of Our great and Sweet Mother from heaven, the Most Blessed Virgin Mary, she who smashed Satan's head, paying a special attention to the crisis in the Church and to the needs of countless souls, and our prayers will deign to turn to us her merciful eyes, so that finally the Holy Church may overcome all the enemies of Our Lord Jesus Christ.

48. As successors of the Holy Apostles, we have the very serious duty to perpetuate the Church as pure as she was founded by Jesus Christ, to guard the Deposit of the Faith with fidelity, to preach the Doctrine even to the men of the Church (59), to reject the doctrine that teaches that the Pope is not necessary, since the bishops are sufficient to rule the Church (60), and to fight that illness that the Church has suffered in the last few centuries known as 'individualism'.(61)

The salvation of souls under our care depends greatly on ourselves at the present time. The solution of this crisis depends on our will and on the help of God and not on the number of people who may be with us.(62) Therefore, nothing can justify keeping this schism any longer. If the wolves have come in among the flock and a state of highest confusion has been reached, perhaps it is due to our delay for too long to fulfil our most important and sacred obligation.

Not only must the bishops participate. We must also extend our call to the priests and also to the faithful. This is a great crusade that must be called solemnly and this is what we are doing right now, and we invoke with humility the blessing of God Almighty for this sacred task.

Amen

Laus Deo Nostro

Endnotes

[1] 'De Ecclesia' cn 15 First Vatican Council.
[2] Unam Sanctam Boniface VIII.
[3] Epistle 89 'ad Vienn, prov, and speech in commemoratio. of 3rd year of pontificate of St. Leo 1: Myst Corp. Christi, 35 Pius XII; Contraversiae de Summo Pontifice, Ed Vives, Paris 1870 St. Robert Bellarmine.
[4] Comm of St. Matt's Gospel, ch. 16 ;8 by St. Thomas Aquinas
[5] First Vat. Council Sess IV Can.1
[6] Immortale Dei, Leo XIII : Diuturnum Illud of Leo XIII
[7] Denz., 653;654;655
[8] Epist. 11, 4 St. Ambrose
[9] De Unitate Ecclesial, 6 St. Cyprian
[10] Ancor., 9 St, Epiphanius
[11] Homily, In Illud Hoc Scitote '4 St. John Chrysostome.
[12] R. Sineux, 'The Doctors of the Church' pages 394' and 395. St Francis de Sales.
[13] 'Satis Cognitum' Leo XIII
[14] 'La Religion Demostrada' Vol 1, pages 927 James Balmes.
[15] Letter to Michael Cerularius, Sept. 8, 1053 Leo IX.
[16] 'Unam Sanctam' Boniface VIII.
[17] Letter to Bishops of Istria by St. Gregory the Great 585 AD
[18] MCC Pius XII
[19] Satis Cognitum, Leo XIII
[20] Letter, 'Quod ad Dilectionem' Pelagius II
[21] Denz. 2053, 2088, 2091, and 2145
[22] 'Sapientiae Christianae' 19, Leo XIII.
[23] 'Summa Contra Paganis' IV 76, St. Thomas Aquinas.
[24] Summa Theologica 2-2, q.39 a.1 St. Thomas Aquinas.
[25] The Mystical Body of Christ; Emilio Suarez .O.P.
[26] Summa Theologica, 2-2, q.39, a.1 St. Thomas Aquinas
[27] Idem, a.2
[28] Theology of Charity 457 Antonio Royo Marin O.P.
[29] Roman Catechism Chap. 'Who are excluded from the Church ?'
[30] Can 1325- 2
[31] The Words of Christ , B.A.C. Vol. II Number 1104
[32] 12th Epist to Corinthians # 5 by St. Cyprian.
[33] Summa Theolog. 2-2.q 39,a.1 St Thomas Aquinas.
[34] Summa Theolog 2-2, q 39 ,a..3 St. Thomas Aquinas
[35] Catechism of Christian Doctrine 140, by Cardinal Gasparri
[36] Summa Theolog 2-2, q 39, a.4 St. Thomas Aquinas
[37] Satis Cognitum, 53 Leo XIII.
[38] Speech on the' Primate of the Roman Church and the peace' by Pius XII.
[39] Mystici Corporis Christi , 35. Pius XII
[40] Canon 2, 314-2
[41] Roman Catechism B.A.C. P. 207
[42] Mystici Corporis Christi Pius XII.
[43] Sermon 268 -2 by St. Augustine.
[44] Mystici Corporis Christi. Pius XII
[45] Eph. IV, 16
[46] Sermon 46, St. Augustine.
[47] Mediator Dei, 114; Pius Xc Action by Pope Pius XIIJanuary 25, 1950.
[48] Letter to Pope Damasus by St. Jerome.
[49] Isais ch. 24 ; St. Luke ch. 22; 22
[50] St. Thomas Aquinas Summa Theo.1-2-q 96 a.1 : 1-2. q 96 a 6 : 2-2 q 49.a.3 : SUP 8,6.: 2-2.q. 120,a.2 : 2-2.q 51.a.4'3 q 80, a.8 : 2-2. q 147.a.4 : 2-2 q148.a.l: 1-23,q.57.a. 6 :1-2 q 100.a.8 : 2-2, q 80. a.8 : 1-2,q 106, a.1;3,q 40.a.4: 1-2 q 94. a.5 :1-2, q 97, a.1 :
San Juan de la Cruz Subidaal Monte Carmelo, cap 19
Noldin S.J. MoralTheology. 30 Edition 1954 verse 2 pp 33 n.37
Lemhkhul, S.J. Moral TheolV1. pp 409 N 72,
Fray Antonio Royo Marin.O.P. Theolgy of Christian Perfection, B.A.C. pp.383, 503, 514 and544.
Ferraris ,OFM PromtaBibblioteca Madrid 1786, TV I. pp 298 ad verbum ' Ministersacramentorum based on ancient bases of the Church. 'De Regule JurisDe consecratione De Distinctione, De Ferriis, De Observatione Jejnilde Celebratione Missarum Lex.pp. 285 n. 17. Banez, 1.c.q 58. a 7(1595)pp. 33 b
De Jure etJustitia, q. 58.a. 7/Fr. Jose Mortan. O.P. Moral Theology T.I. n 218/ Hugon DeEpikeia et Acquitate Angelicum ( 1928 ) pp.362/ Cayetano Sum Theo ina.4,n.2 T.IX.pp 643/ P Reginald Garrigou- Lagrange. O P.
Teolgia Moral YEspiritualidad La Sintesis Tomista. Pp 394-395/ P Francisco Ginebra.S.J. Logica Y Metafisica General T.III n. 289. De la Epiqueia/ P JuanB Ferreres, S.J. Epitome del Compendio de Teologia Moral, p. 45, n103, Epikeia/ Denz 1556/ Derecho Canonico Madrid, B.A.C. Comentarioal Canon 80 pp33/ Bernhard Haring, La Ley de Christo T.I. pp.319-320,517,212, 533 and 319/ etc etc.
[51] Canon 953, 2, 370
[52] History of the Dogmas by Fr. Juan Rosanas S.J. Pp 222-248 T.I
[53] Summa Theol.2-2,q 11, a. 4; St. Thomas Aquinas
[54] Council of Guastalla, Pope Paschal II Denz. 358.
[55] Mystici Corporis Christi ; Pius XII
[56] 'Cum Ex Apostolatus Officio' ; Paul IV.
[57] Canon 2, 315.
[58] Letter of Pope St. Stephen I to St. Cyprian ( 254-257); and Encyclical Jucunda Sane, by Pope St. Pius X; March 12, 1904.
[59] Consecrations of St. Eusebius and the Visibility of the Church: by Dr. Homero Johas
[60] Il Grave Dolore ; St. Pius X May 27, 1914.
[61] 'Auctorem Fidei '; letter against the Synod of Pistoia by Pius VI
[62] Speech by Pope Pius XII (1954 )to the Pilgrim Congress of the Marian Congregations.
[63] Message to the Italian Bishops on Catholic Action by Pope Pius XIIJanuary 25, 1950.

Virtual Vendée's Editorial Note

We received the text from D & H Mildenhall [ hjmildenhall@hotmail.com ].As we see there some problems with matching the endnotes, what we hope to improve by contact with the original authors of the Statement.

La resistencia católica al cambio conciliar.

Uno de los fenómenos más sorprendentes del catolicismo de las últimas décadas es la creciente proliferación de grupos católicos en abierta resistencia al espíritu conciliar que se apoderó de la Iglesia a partir de 1962.

Esto no quiere decir que antes de 1962 no existieran modernistas en la Iglesia ni mucho menos, pero el magisterio de los Papas y de los Concilios hacían oír fuertemente la Voz de Cristo y no permitían que esta fuera distorsionada. Pero, lamentablemente, el Caballo de Troya del modernismo se infiltró en la Ciudad de Dios después de la muerte del Papa San Pío X, en el año 1914.

El año 1958 subió al trono pontificio, el Papa Juan XXIII. A partir de él, todos los Papas atenuaron o directamente desfiguraron la doctrina de Cristo para hacerla más agradable a los oídos del mundo moderno. Ahora la Iglesia se reconcilió con el liberalismo y acalló sus críticas al comunismo. Y para reconciliarse con los protestantes reformó la Misa y los Sacramentos, y la doctrina católica sobre ellos se atenuó y en algunos casos se silenció y deformó.

Frente a esta revolución dentro de la Iglesia dirigida por Roma, se inició una resistencia desde varios frentes no siempre compatibles entre sí. No vamos a mencionar a los grupos que han elegido a su propio Papa, porque son intentos poco serios y de carácter simplemente cismáticos. Vamos a mencionar los grupos que nos parecen bien fundados:

La Sede Vacante de Sn. Pedro

Esta postura afirma que la Sede Romana está actualmente vacante. Por lo tanto los Papas conciliares son unos intrusos, ya que por ser herejes están depuestos. Pero la crítica que le podemos hacer es que el único que puede decretar la herejía formal de un individuo católico es su superior jerárquico. Y en el caso del Papa, su superior jerárquico es Jesucristo, ya que el Papa es el vicario de Cristo y cabeza visible de la Iglesia. Lamentablemente no ha ocurrido la intervención milagrosa de Jesucristo, y por algún misterioso designio divino ha permitido que las autoridades de la Iglesia continúen su labor demoledora.

Uno de los grupos sedevacantistas más antiguos e inteligentes es el que se congrega en torno a la revista alemana Einsicht, fundada por Eberhard Heller en 1971. En 1981 lograron convencer a monseñor Ngo-Dinh-Thuc (1897-1984) para que consagrara algunos sacerdotes como obispos y así poder salvar la sucesión apostólica. Y en 1982 monseñor Thuc hizo pública una declaración en la que terminaba señalando "Es por ello que, en mi calidad de obispo de la Iglesia Católica Romana, juzgo que la Sede de la Iglesia Católica en Roma está vacante y que es mi deber de obispo hacer todo lo posible para que la Iglesia Católica Romana perdure en vista de la salvación eterna de las almas".

Otro grupo muy bien organizado y con muchos fieles es la Unión Sacerdotal Trento de México, que dirige monseñor Martín Dávila, consagrado obispo en 1999, por monseñor Mark Pivarunas (obispo del linaje Thuc).

Finalmente mencionaremos a la Congregación María Reina Inmaculada de los Estados Unidos, dirigida por monseñor Mark Pivarunas, consagrado obispo en 1991, por monseñor Moisés Carmona (consagrado obispo por monseñor Thuc en 1981).

Un personaje polémico y agudo que no se puede dejar de mencionar es el destacado intelectual argentino Carlos Disandro (1918-1994), que se ha caracterizado por denunciar, sin medias tintas, tanto a la Iglesia conciliar como al tradicionalismo barroco de los lefebvristas. Su combate es por la vuelta al cristianismo platónico de los Padres griegos.

Un dato curioso es que Rama Coomaraswamy, hijo del célebre discípulo de Guénon, Ananda Coomaraswamy es un fiel seguidor del sedevacantismo y ha sido ordenado sacerdote.

La Tesis de Cassiciacum

Esta postura señala que el Papa, desde 1965, ya no está divinamente asistido y, por lo tanto, ya no es segura su enseñanza. Pero no ha sido depuesto por lo que materialmente ocupa el Trono Apostólico. Tenemos Papa, pero éste no tiene la autoridad que poseían los Papas anteriores, podemos resistirle porque por boca de él ya no habla Cristo.

El primer teórico de esta postura fue monseñor Michel Guerard des Lauriers (1898-1988) de la Orden de los Predicadores. Este sacerdote fue el que redactó el célebre Breve Examen crítico del Novus Ordo Missae (1969), que fue la primera crítica sistemática a la nueva misa. Después en la revista francesa Cahiers de Cassiciacum escribió su tesis que ya explicamos en el párrafo anterior. En 1981 fue consagrado obispo por monseñor Thuc.

Actualmente uno de los grupos más activos que defienden esta postura es el Instituto Mater Boni Consilii fundado en 1985 por un grupo de sacerdotes italianos expulsados de la Fraternidad Sacerdotal San Pío X. Tienen una revista, inteligente y combativa llamada Sodalitium.
Otro grupo importante y muy vinculado al anterior es Restauración Católica. Se originó de un grupo de sacerdotes de Estados Unidos, expulsados en 1983, de la Fraternidad Sacerdotal San Pío X. En 1993 fue consagrado como obispo monseñor Daniel Dolan por parte de monseñor Mark Pivarunas.

Fraternidad Sacerdotal San Pío X

Esta postura señala que los Papas conciliares son plenamente Papas pero están contaminados por la herejía liberal, por esto la Iglesia está en un estado de necesidad, por lo que los obispos y sacerdotes de la resistencia tienen jurisdicción supletoria entregada por la Iglesia y no por el Papa. Incluso se han atrevido a fundar tribunales para juzgar las nulidades matrimoniales. Esto ha sido firmemente cuestionado por varios sacerdotes y fieles católicos que han hecho ver que el poder de juzgar corresponde a un derecho intrínsecamente vinculado al Soberano Pontífice. Frente a una sentencia injusta de los tribunales papales sólo corresponde la resistencia pero no la creación de tribunales paralelos que no tienen mandato papal.

El puesto de honor en esta vasta acción de resistencia corresponde sin lugar a dudas a dos obispos católicos: el arzobispo francés monseñor Marcel Lefebvre (1905-1991) y el obispo brasilero monseñor Antonio de Castro Mayer (1904-1991). Ya en pleno Concilio Vaticano II (1962-1965) opusieron tenaz resistencia al modernismo triunfante.

En el año 1970 monseñor Lefebvre fundó la Fraternidad Sacerdotal San Pío X en Suiza, y en 1976 es suspendido a divinis por el Papa Pablo VI. Finalmente es excomulgado en 1988 junto con monseñor Mayer por el Papa Juan Pablo II por consagrar cuatro obispos sin su autorización. Para entender la visión de monseñor Lefebvre nos gustaría citar dos párrafos de su célebre Declaración de 1974: Adherimos de todo corazón, con toda el alma a la Roma católica, guardiana de la Fe católica y de las tradiciones necesarias para el mantenimiento de esa Fe, a la Roma eterna, maestra de sabiduría y de verdad.

En cambio, nos rehusamos –como nos hemos rehusado siempre- a seguir a la Roma de tendencia neomodernista y neoprotestante, que se manifestó claramente en el Concilio Vaticano II y, después del Concilio, en todas las reformas que de él surgieron.

La Fraternidad San Pío X está repartida por todos los continentes, pero es particularmente fuerte en Francia, Suiza, Alemania, Estados Unidos y Argentina. Cuenta con cuatro obispos y aproximadamente cuatrocientos sacerdotes, además de religiosos y religiosas que los ayudan en sus tareas cotidianas.

Existe también la Hermandad Sacerdotal San Juan María Vianney que está en Brasil y fue fundada por monseñor Mayer. Además hay monasterios benedictinos en Brasil, Estados Unidos y Francia; un convento dominico en Francia; y un convento capuchino también en Francia. Los dominicos editan la mejor revista teológica lefebrista, Le Sel de la Terre.

Ecclesia Dei

Esta posición nació en 1988, luego que después de las consagraciones episcopales hechas por monseñor Lefebvre, el Papa Juan Pablo II escribió la carta apostólica Ecclesia Dei afirmando que monseñor Lefebvre y los obispos consagrados por él habían cometido un acto cismático y por lo tanto habían quedado excomulgados, pero abrió una puerta a la esperanza al señalar que "A todos esos fieles católicos que se sienten vinculados a algunas precedentes formas litúrgicas y disciplinares de la tradición latina, deseo también manifestar mi voluntad... de facilitar su vuelta a la comunión eclesial a través de las medidas necesarias para garantizar el respeto de sus justas aspiraciones".

Son varias las comunidades que han aprovechado de acogerse a estos privilegios concedidos por la Santa Sede. Sólo vamos a mencionar a las más relevantes. Sin lugar a dudas el más importante es la Fraternidad Sacerdotal San Pedro, fundada en 1988 después que un grupo de sacerdotes de la FSSPX se retiró, luego de las consagraciones episcopales. Están bien establecidos en Estados Unidos, Francia y Alemania.

Otras comunidades destacadas son la Abadía benedictina de Ste. Madeleine at Le Barroux (Francia) y la Fraternidad dominica de San Vicente Ferrer (Francia). También hay grupos organizados de laicos que solicitan los servicios de los sacerdotes Ecclesia Dei.

Entre otros están la Federación Internacional Una Voce, fundada en los sesenta para preservar y fomentar el conocimiento de la liturgia tradicional romana y del canto gregoriano, son particularmente activos en Estados Unidos y Europa occidental. Su presidente actual es Michael Davies, un intelectual que se ha destacado por escribir libros muy lúcidos en los que defiende la liturgia tradicional romana.

Otra agrupación que se destaca son las Sociedades de Defensa de la Tradición, Familia y Propiedad (TFP), fundadas en 1960, en Brasil, por el destacado intelectual brasilero Plinio Corrêa de Oliveira (1908-1995). Son asociaciones de inspiración católica dedicadas a combatir el proceso revolucionario que ataca a la civilización cristiana, son particularmente fuertes en Brasil, Estados Unidos, Francia e Italia. Este grupo sufrió una grave denuncia hecha por el profesor brasilero Orlando Fedeli, quien en 1983 dijo que descubrió en el seno de la organización un culto esotérico hacia el fundador y su madre. Al parecer estas denuncias tenían sólida evidencia.

Finalmente tenemos que mencionar a la Asociación Cultural Montfort de Sâo Paulo (Brasil). Fundada en 1983 por ex-miembros de la TFP. Su fundador y presidente es el citado profesor Orlando Fedeli y se ha destacado por su defensa pura y apasionada de la Fe Católica, sin importarle las incomprensiones y malos ratos. En 1997 decidieron romper todo vínculo con los grupos lefebvristas, debido al establecimiento de tribunales paralelos a los del Papa para dictar sentencias en casos de nulidad matrimonial.

Anexo: La Resistencia Católica en Chile

En Chile se pueden detectar tres grupos sin mayor contacto entre sí:
En primer lugar están los lefebvristas que tienen un priorato y una capilla en Santiago; una capilla y un colegio en Viña del Mar; y una capilla en Temuco. En total tienen cuatro sacerdotes, ninguno chileno.

En segundo lugar está el grupo Magnificat, un grupo de laicos, presidido por Julio Retamal, encargado de organizar una misa tradicional una vez al mes en la capilla de la facultad de arquitectura de la Pontificia Universidad Católica. Esta misa la realiza el Padre Milan Tisma, sacerdote diocesano de Santiago, y cuenta con autorización de su arzobispo.

En tercer lugar está la capilla, ubicada en Peñalolén (Santiago), que está al cuidado del Padre colombiano Rafael Navas. Perteneció a los lefebvristas, pero el problema de los tribunales creados por la FSSPX, lo empujó a renunciar en 1999.

Autor: Jorge Fuentes