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