Virgo-Maria.org
Gaude, Maria Virgo,
cunctas hæreses sola interemisti.
(Tractus Missæ Salve
Sancta Parens)
Wednesday,
November 11, 2009
This
message can be downloaded in pdf on our website http://www.virgo-maria.org/.
The program book «Benoît XVI et les
traditionalistes» (« Benedict
XVI and the traditionalists »)(March 12, 2007) of Father Celier (FSSPX), published by and with a
foreword of a freemason
[1]
of the GrandLodgeof France
Proof of the Masonic premeditation of the joining Rome policy imposed on the SSPX by Bishop Fellay
An unprecedented Masonic scandal on top of the sacerdotal work of Archbishop Lefebvre
Could it be that nowadays the SSPX is being led by a
freemason?
If so, since when did he enter the Lodge?
Bishop Fellay has to choose:
Explanation of the Masonic intentions and methods of
Bishop Fellay’s policy:
In the absence of any denial by
Bishop Fellay, more than a month after the outbreak of the scandal without any
reaction from his side, we cannot but conclude that it is clearly visible that Father Celier
has had orders from Bishop Fellay and Father de Cacqueray to traverse France
for two years in order to present in all the priories, before all the clergymen
and faithfull, this program book of the joining of the SSPX with the Masonic∴, apostate, globalist Rome
– a book published by and with a foreword of a freemason∴.
Late October 2008 Mr. J.L.Maxence, the psychoanalist who
edited and wrote the foreword of the program book «Benoît XVI et les Traditionnalistes» published his own book («La Loge et le divan») («The Lodge and the Couch «),
in which he himself
[4]
reveals the sham, up to then unknown and revealed
later, in the nr. 269 (1 to 15 Feb.) of Emmanuel Ratier’s «Faits & Documents» magazine.
Father Celier’s program book, published by and
with a foreword from a freemason∴, was
released on March 12, 2007, and was immediately distributed and promoted in the
media of the SSPX and in the priories, with the full and active
support of the authority of Father de Cacqueray, who sold it himself in Nantes.
Page 57 of «J’ai été franc-maçon» («I have been a freemason») by André Clodic
[5]
The first chapter of part three of «Benoît XVI et les traditionalistes», devoted to the process of
«reconciliation» with modernist Rome, is called «triangulation», a term
that makes one invariably think of the «triangulation of speech» which,
in Masonic practices, means that the initiated gets permission to speak from
the Venerable of the Lodge trough the intermediary of the Surveillant. This
symbolizes the indirect procedure.
This means that the program
book has been drafted in the second half of 2006, from August to December,
at the time of the launching of the sacrilegious «bouquet», exactly the period
when Father de Cacqueray began his Paris conferences
[6]
, and was already reading
to the public parts of the still unpublished Masonic∴ program book in his
lecture (the childish and
ridiculous episode of the tanker changing course, part of the Masonic∴ book released 6
months later) of September 27, 2006
[7]
, in the hall of the Mutualité, while answering pro-joining questions from Father
Lorans.
During this well known lecture, Father de
Cacqueray explained to the faithful the idea according to which the SSPX
should accept to lower the tone of its criticism, being fully integrated in the
bosom of the Conciliar Church.
All through his 2007 spring campaign in the
priories, Father Celier has not stopped declaring that he acted with the
agreement of Bishop Fellay, and that his book expressed the thoughts of Bishop
Fellay.
At that time, VM had pains to believe it,
as it appeared so inconceivable.
However, if we take Father Celier serious now,
and accept that he did speak the truth, then this program book, its
publication and its foreword by the freemason∴ editor Jean-Luc Maxence had been agreed upon
with Bishop Fellay as early as mid 2006, to contribute to the success of politics of
joining the SSPX with Rome by way of PSYOPS manipulation of the faithful.
Bishop Fellay has therefore chosen to have
Father Celier present the lectures on joining that he did not dare himself to
present openly at that time, preferring to remain in a chiaroscuro in order to
better cheat the clergy and the faithful, while the freemason∴ writer distilled the
poison of surrendering in the minds of the priests and laymen of the SSPX.
Jean-Luc
Maxence was at least a known admirer of the gnosis.
Choosing him as editor, most certainly ratified by Bishop Fellay, reveals
a deeper "connivance": Bishop Fellay could not be unaware of the
Masonic contacts of the former contributor of the "Monde & Vie" magazine .
Did Bishop Fellay choose this editor because of
his membership of the G∴L∴F∴ ?
On the other hand, was this choice the fruit of
orchestrated action between the G∴L∴F∴ and
the superior of the SSPX?
Likewise, Bishop Fellay, in
permanent communication with the Masonic∴ Conciliar authorities of
Rome, must have been warned
about the coming release
[8]
of the Motu Proprio; he must have had information on the planned timetable, and therefore, the "miracle" made from the "bouquet spirituel" was – as VM has
denounced
[9]
right away - destined
to cheat the piety of the faithful. The Masonic∴ program book represented the "next
step", the one that would encourage the momentum towards the so
called "discussions", and then the final integration.
Bishop Fellay, Father Celier and the Masonic∴ editor of the G∴L∴F∴, have therefore planned to publish a program
book that would be propagated by Father Celier in half of the priories of the SSPX
in France, in two campaigns that would frame the release of the Motu Proprio as a sandwich.
Evidently, Father Celier benefited from
financial support from the side of Father de Cacqueray for the
expenses that he made for his subversive operation.
Consequently, it is necessary to note that Father
Celier has benefited from unlimited support of Father de Cacqueray and of
Bishop Fellay, in spite of the multiplying protest articles and actions.
"In the first
place, pull away form Freemasonry the mask that it covers itself with and make
it be seen like it is." Leo XIII
In the final annex to this VM message, we do invite our
readers – be they clergymen or laymen – to read, reread and meditate on
the INFALLIBLE encyclical text Humanum Genus of
April 20, 1884, from the Magisterium of Pope Leo XIII, by which this Pontiff infallibly exposes, denounces and condemns the "Sect of the Freemasons",
as well as their "misleading" methods and their "infamous
and criminal enterprises."
While considering the INFALLIBLE terms chosen by
Pope Leo XIII to passionately condemn Freemasonry by his encyclical Humanum Genus, the Catholic readers,
clergy or laymen, will be able to measure the ABSOLUTELY MOST SERIOUS
character of the public approval from a confirmed, acknowledged, enthusiast
Gnostic freemason program book of Father Celier for the joining of the SSPX with the Masonic∴, globalist, apostate, “ecumenical” Conciliar
church.
Leo XIII points his finger at the secret methods
of the Masonic∴ sect:
"Undoubtedly, one can
see that they belong to the family of clandestine corporations, and that they behave
like them. They have, in fact, kinds of mysteries that their constitution
forbids with the greatest care to divulge, not only to people outside, but even
to a considerable number of their followers."
And what does Bishop Fellay show since the year 2000
in the SSPX? The same Masonic∴ methods of secrecy!
This cult of the secret keeps on spreading in
the government of the SSPX by Bishop Fellay. The so called doctrinarian "discussions”
with the Rome of the antichrists, by which the Swiss bishop risks the future of
the FSSPX, will unfold themselves in secrecy, behind CLOSED DOORS.
And now, in a new boost of secrecy, even the
names of the members of the Commission will remain secret!
Discussions BEHIND CLOSED DOORS, by persons that
do not unveil their identity to the public, does that not remind you of
something? This is exactly the way that the Masonic
Lodge functions.
We cannot but notice that Bishop Fellay imposes on the FSSPX the way of functioning of the
Masonic Lodge: this is a FACT.
Quite the opposite of Bishop Fellay and the
Lodge, Bishop Lefebvre applied the Catholic way of behaving: he kept his relations with Rome seen and
known by the faithful and did not hesitate to solicit the opinion of laymen.
How to explain that, since 2000, the year of the
pilgrimage to Rome, the Direction of the SSPX has arrived at adopting the
methods of functioning of the Masonic∴ Lodge?
And this in an ever increasing way since the
visit of Bishop Fellay to the apostate priest Ratzinger-Benedict XVI on August
29, 2005?
Ask your priests and your bishops:
·
How is it possible that the Direction of the
SSPX promotes and sells this Masonic∴ program book
without any penalty?
·
How is it possible that Bishop Fellay
imposes this Masonic∴ policy by
terror?
·
Do you want our children to finish in the
Lodge∴?
Chronology of the
publication and circulation of the Masonic program book within the District of
France of the SSPX for two years with the total
support and active participation of Father de Cacqueray
Table of contents
1. The publication on March 12, 2007, of the
joining program book by Father Celier, edited by and with a foreword of
Jean-Luc Maxence, a not yet acknowledged freemason of the G∴L∴F∴
3. On July 7, 2007, Benedict XVI published the Motu
Proprio. Four months before the joining program book of Father
Celier has appeared. This release of the Motu is framed by the
two campaigns of Father Celier in the priories, for his program book edited
by and with a foreword of a follower of theG∴L∴F∴
5. The second publicity campaign (October-December 2007) of Father Celier
in 9 priories of the District of France to distribute his program book "Benedict
XVI and the traditionalists", edited by and with a foreword of a freemason of the G∴L∴F∴
14. In July 2009, VM establishes the link between the program book of Father Celier and the Masonic∴ affiliation of Jean-Luc Maxence to the G∴L∴F∴
·
January 17, 2007: Announcement by Entrelacs
Publishers, directed by Jean-Luc Maxence
o
"Entrelacs Publishers (an affiliate of Albin-Michel)
will publish on March, 12, a book by Father Grégoire Celier and Olivier Pichon: Benedict XVI and the traditionalists.
The third
part, "Future", the most original one of the book,
constitutes a systematic presentation of the links of the Pius X Fraternity
(SSPX) with Rome, notably in the matter of the famous "agreements".
The first
chapter, entitled "Triangulation
[10]
",
returns to that which the SSPX has called the two "preconditions",
i.e. total liberty for each priest to celebrate the traditional mass
(before Vatican II), and the lifting of the Roman excommunications of
1988 regarding the four auxiliary bishops of the SSPX and the two bishops
that consecrated them. Replying to the objections of Olivier Pichon, Father
Celier explains why and how the SSPX has
proposed these two preconditions to Rome before any other discussion.
The title
of the second chapter - to be understood while reading - is "Messe
pipaule". This chapter primarily treats the "doctrinal discussions”, which must
constitute, according to the SSPX, the second step of the process of
reconciliation. While replying to the questions of Olivier Pichon, Father
Celier tries to show, through some historic examples, that in the eyes of the
SSPX it would be possible from this day to advance these discussions with Rome. This chapter - the most original of the work -
also proposes future perspectives for the Church, perspectives that are
astonishing, indeed, explosive from a “traditionalist” priest.
The third
chapter, entitled "Fable du héron", (The Fable of the
Heron) wants to reply to the central objection of Olivier Pichon: "Isn’t
now the right moment to sign, because
the election of Benedict XVI is a historic chance for you? If you do not
sign today, might you not risk losing all?" Having explained the history
of the previous agreements, Father Celier explains in detail why, in the
current circumstances, the SSPX does not envisage signing an agreement with
Rome in the short run, even if it considers that
the position can brutally and quickly change into its favor, which would then
motivate the signature of such a agreement ."
·
February 28, 2007: Father Celier exposes
the official policy of the rapports of the SSPX with Rome on Radio Courtoisie:
"Effectively,
there is a general position that, on a certain number of items, a reflection is
evolving in the heart of the Fraternity that tries to adapt
itself to this position (…). The Apostolic See can very well return
this favor to the Tradition in any other form (…).We do not say that
these two preconditions are absolutely obligatory if in another way,
for example, the Apostolic See would show that the love of the Tradition, of
the Church, is put back in force (…)"
"Concerning
the 'doctrinal debates', I explicitly say
that right now this is the formula that Bishop Fellay gave, but he is open to
what might happen in various ways (…). In the book I explicitly say, I even
remind that we envisage to make a canonical agreement, even if all
problems have not yet been solved, provided that there is a real change
of direction" (Father Celier on Radio Courtoisy, February
28, 2007).
·
March 11, 2007: VM
[11]
exposes the facts and
questions Father Celier for his pro-joining book: "The dangerous drifts of Father Celier
denounced by a faithful. The growing outcry of the faithful of the SSPX against
the network of the modernist infiltrators. "
·
March
12 2007: In "Benedict
XVI and the traditionalists" Father Celier exposes the program of
joining the SSPX with the modernistic Rome
In the foreword to Father Celier’s work, the then yet
concealed freemason Jean-Luc Maxence, declares to welcome the success of the
joining – that he names with a euphemism "rapprochement" – of the SSPX to the apostate priest Ratzinger-Benedict XVI:
Nevertheless, until
then - and "for decades
[12]
"- Mr. Jean-Luc
Maxence had never revealed his active and fervent membership of the
‘ateliers’ of the G∴L∴F∴ to the ignorant and
credulous traditionalist readers of the weekly Monde & Vie, of which the latter constituted the bulk of its
readership, which very well characterizes the habitual method of insinuation
and deception denounced for ages by the infallible Magisterium of the Holy Church and of its Pontiffs (cf. for example Leo XIII, 1884, Encyclical Humanum Genus).
"I began my activities as a journalist in 1966, a year after the
end of the Vatican II council. Being Catholic, I have from this era been
fascinated by the different currents of thought that confronted themselves
within the Church of Rome. I was having a
regular section of "poetry" in the Monde et Vie weekly,
and as I was part of the editing team of this publication close to the Catholic "traditionalist", although
in no way being "expert" in religious questions, I could talk
with Archbishop Marcel Lefebvre, Father François Ducaud Bourget, Michel de
Saint Pierre and some other figureheads of this current.
"I was not thirty years old yet, and I was hoping then for a "spring
of the Church". I believed the virtues of Vatican II, with the
faith of an exalted sixty-eighter. I even ended up being responsible for a
polemic work on the subject, a pamphlet that advocated a frank separation from
those that the late Jacques Maritain, in his work Le Paysan de la
Garonne, baptized those still "Ruminating the Holy
Alliance", in other words, the "fundamentalists ".
"Almost thirty years have passed, and still the same questions
remain. Vatican II has not at all filled the churches, especially in the West,
this is the least one can say.
"I have no intention to get in a certain soft and stupid
repentance. However, it seemed to me useful, especially at a time when Pope
Benedict XVI courageously wants to mend the torn tunic of the Church,
to propose to the journalist Olivier Pichon and to Father Grégoire Celier to
talk without using diplomatic language, with absolute liberty, on the question of a rapprochement between the Fraternity
of Saint Pius X and Rome. Is it not just the objective
of the Connivences Collection to offer a space for the exchange of ideas
beyond habitual ideological divides?
"I do not regret
this initiative. Better: it seems to me undeniable that this discussion lights
up the points of view of each, and that it can constitute an important brick in the structure of reconciliation
that I personally hope to be possible.”
The Director of the “Connivences” Collection (Jean-Luc Maxence, F∴M∴ of the Grande∴ Loge∴ de France∴ according to the Ancient and Accepted Scottish Rite
[13]
)
·
March 13, 2007: while VM
[14]
wonders about the Gnostic
ideas of Father Celier’s editor, Jean-Luc Maxence: "The thoughts of Bishop Fellay edited by an admirer of the
gnosis? The book of Father Celier, claiming to express the thoughts of Bishop
Fellay, edited by J. L. Maxence, author of esoteric and Guénon inspired works "
o
The Vehementer magazine (published only on internet) reveals to us that Jean-Luc Maxence is
strongly linked to Gnostic circles. It recalls that the latter already has
published several works on esoteric subjects and on René Guénon, a highly
initiated Gnostic. Vehementer is directed by some Dominican Fathers
of Avrillé. It is to be distinguished from Sel de la Terre, a magazine directed by Father Pierre-Marie de
Kergorlay."
o
"Father Celier claims, in fact, to speak in the name of Bishop Fellay
while expressing exactly the latter’s thought. He even claims that his work was
reread and approved by his Superiors. Bishop Fellay therefore, has accepted that, if Father Celier is to be believed – and if this
is true, the situation is really very serious -, that his personal thought
about the SSPX and its future, like on the very strategic item of the
connections with Ratzinger (regions for which he as Superior General of the SSPX
is personally responsible, and which he primarily is vested with) is expressed
in a discussion with an editor, Mr. Jean-Luc Maxence, who has already published
and distributed the following books: Jung and the future of Freemasonry,
2004; L’égrégore; The collective psychological
energy, Dervy, 2003; René Guénon, the invisible philosopher,
2001; Anthology of contemporary mystical
poetry, 1999" VM
·
May 5, 2007: VM
[15]
is worried and questions the first tour of France in
12 priories of the SSPX by Father Celier to present his book "Benedict
XVI and the traditionalists" :
◦
"How to explain that Father Celier turns himself this way, without any obstacle to the highest
level of the SSPX media in France, even though he prepares his departure (at
last!) from the magazine Fideliter (the level of which has become
pitiful henceforth) and the Clovis Publishing Firm? Is it not the
responsibility of the July 2006 General Chapter (that convenes once every 12
years) to officially decide to dismiss him from this magazine and of this
Publishing Firm? Who, therefore, has authority superior to the
General Chapter to decide that his decisions must be executed without
delay? An authority that seems to exercise an executive power in the SSPX
superior to the General Chapter? Is not here that power at work that we already
designated by the expression "Schwarze Kapelle (Black Orchestra),"
that corresponds to the network of the modernistic infiltrators? (Cf. preceding VM messages).
Did Father de Cacqueray put his signature under the
mission of Father Celier’s tour of France?
Do the gifts of the faithful serve to finance these expensive trips and
this shameless pro-joining propaganda?
While the families must scrimp and save to pay the studies of their
children in the SSPX schools, the faithful can now verify what their money is
used for.
About 7500 Kms (calculating the various routes on www.viamichelin.com) and therefore, according
to the tax scale: 3500 € (3.134,39
GBP or 5.194,92 USD) for traveling costs
(including amortization) + various costs! It takes more than 1000 books to
be sold to get back such a sum by the profits obtained by the profit margin." VM
·
May 8 2007: VM
[16]
passes on a text of the "Sous la bannière" magazine that publicly questions Bishop Fellay on the
legitimacy of Father Celier expressing himself by his book:
"Father continually
expresses himself in the name of the Fraternity by using the first person
plural. We have; we are; we recognize. On page 221, in 14 lines, this method of
expression is used 7 times by the Father Celier. And on page 212, we, or it, or the Fraternity, is used 18 times in 24 lines. The average
reader can have no doubt! This must be a "historic leader” who
expresses himself in the name of the SSPX. It remains to be known if
the real persons in command are conscious of this, and accept it themselves." Sous la bannière –
n°130 »
·
May 18, 2007: VM
[17]
publishes on the failure of Father Celier’s first
lectures in the priories:
o
"According to our
information, Father Celier has met 50 faithful at his lecture of May 3,
2007, in the priory of Marseille. Few books have been sold; some faithful
had their copies signed. As a matter of fact, owing to the modernist and
naturalist theses that he has not stopped promoting since 1995, Father Celier
has got himself a sort of contra-clientele that buys his books or magazines
containing items from him (published under his name or under one of his
pseudonyms) in order to examine which modernist or naturalist ideas these works
contain. So, whatever he publishes, he can be sure of a minimum sale by his
opponents. After that, on May 10, 2007, in the priory of Lyon, hardly more
faithful turned up (about 60). 30 books have been sold. Among these
listeners a lot were opponents of Father Celier’s theses that he has spread for
years under his own name or under pseudonyms (Father Beaumont or Paul
Sernine). The atmosphere at the time of the lecture in Lyon was hostile. Father
Lamerand, the prior, even intervened to chase away someone who had come to
distribute the article of Sous la bannière that gives implacable
criticism on Father Celier’s work. A theological criticism that we
discussed in our VM message of May 8, 2007. "
http://www.laportelatine.org/communication/presse/2007/confcelier/confcelier.php
·
May 23, 2007: VM
[18]
makes the opposition known of Bishop Tissier de
Mallerais to Father Celier’s program book, that he qualifies a "fantasy":
« Questioned on the subject of Father Celier’s book[1] at a lecture for the faithful, Bishop Tissier de
Mallerais declared: "I have not read Father Celier’s book yet. This is
a, well, a, how shall I put it, an eccentric view of the future,
an imagination of the future, how a progressive return to the liturgical
tradition, to the traditional Mass might happen. Yes, that is what it is,
without any doubt. This is a work of fantasy or imagination, but
I cannot say some more because I did not read the book, I did not buy it,
it does not interest me, I will not read it, it does not interest me at all." Bishop Tissier de Mallerais. [2]
·
May 25, 2007:VM
[19]
publishes a document of 2004 that makes a theological
and philosophical screening of Father Celier’s writings and concludes that he
is a nuisance. Father Celier intervenes once more on Radio Courtoisie.
"Despite the failure of his campaign in the
priories of France, on the radio on May 24, 2007 Father Celier excelled already
as a correspondent for the District of France." VM
·
May 26, 2007: VM
[20]
headlines: "Bishop Tissier disavows Father
Celier’s manuscripts. The failure of an isolated and rejected Father
Celier" and publishes the audio recording
[21]
of the rejection by Bishop
Tissier de Mallerais of Father Celier’s program book "Benedict XVI
and the traditionalists".
·
May 27, 2007: VM
[22]
informs on "The rout of Father Celier on
campaign: the fiasco of Toulouse".
"Hardly 40 persons turned up. Father de la
Rocque, prior of the SSPX in Toulouse, had rented a room for 300 persons. 40
persons turned up. We counted 3 priests, some youngsters, and very aged people,
all faithful of the priory. Some time before, Michel de Jaeghere had attracted
more people to the same place, gathering listeners from all horizons. The
lecture began with 20 minutes of delay. Father de la Rocque saw the room almost
empty and waited for the crowd to arrive, but the crowd never came. Delivering
a rather shallow speech, Father Celier appeared very little at ease. (...)
During his lecture he strongly asserted that he spoke in the name of the SSPX
and of Bishop Fellay, presenting the latter’s position all the time." VM
·
June 3, 2007: Father de
Cacqueray goes to the Priory of Saint-Louis in Nantes on Sunday, a week before
Father Celier’s arrival, and he sells the
Masonic program book "Benedict XVI and the traditionalists" to the
faithful himself:
"We have received two testimonies on the "great
success" of Nantes. It is necessary to recall that after Paris,
Nantes is the second city of France in the fight for the Tradition. The
coming of Father Celier was preceded by that of Father de Cacqueray, who came
the preceding Sunday with works of Father Celier. However, he failed to sell
them, according to a testimony that has reached us." VM
[23]
of June 17, 2007
·
June 6, 2007:VM
[24]
publishes that Father Celier’s book is rejected by the
faithful:
"His book is bad, intrinsically bad. Worse even than his last one -
that was, nevertheless, totally reprehensible according to the most Catholic
criteria (and that was condemned, besides). While reading it (fortunately, I
did not have to buy it), I was astonished by the blindness of the authorities
of the SSPX, who do not punish this priest for his errors, his impertinent
liberty of tone and action, as well as for his evident desire not to follow Archbishop
Lefebvre’s teaching. Father Celier is not the Spokesman for the Catholic
Tradition; neither for its faithful, nor even of its hierarchy." A
faithful before the lecture of Father Celier in Paris
·
June 8, 2007: Father Celier goes to the Priory of St.-Louis in
Nantes and gathers 100 listeners painfully, while on the previous Sunday
Father de Cacqueray moved from Paris to incite the faithful to go and listen to
Father Celier’s next lecture.
"Father Celier’s agents in Nantes had made
enormous publicity for Father Celier’s lecture in the city. Despite that,
hardly 90 persons turned up, according to a faithful in
Nantes." Not
long ago, when Archbishop Lefebvre came, he spoke to about 1200 persons. Bishop
Williamson attracted 800 faithful, Bishop Tissier a little less than 600,
Father Aulagnier about 400, Father de Tanouarn scarcely 300 and today Father
Celier not even one hundred. (…) We attended this
Friday evening, at the Priory of St.-Louis of Nantes, a show of pitiful
illusionism, if one considers what is at stake, performed by Father Grégoire
Celier. He came to present his last book, "Benedict XVI and the
traditionalists". Before about one hundred listeners, many of them
faithful of the priory, many times encouraged by their prior and, last Sunday,
by the superior of the district himself, and some curious people, Father
served, in an easy-going, modest, saccharine tone, and with a lot of verbal
precautions, sprinkled with some simple nice words, a distasteful concoction, to
attempt to get the crowd on his side". VM
[25]
of June 17, 2007
·
June 15 2007: VM
[26]
publishes a file of 50
pages sifting the book "Benedict XVI and the traditionalists",
showing the evident definite contradictions that it contains with the thoughts
and writings of Archbishop Lefebvre.
"Father Celier develops a seductive illusion
which is the antithesis of Our Lady of Salette. Father Celier ridicules the
Providential and supernatural meaning while designating it as a "deceptive
pretext of 'God will provide for it' (sic), whilst the last text of
Archbishop Lefebvre opposes him with the Apocalypse and the "Come Lord
Jesus". Nearly 50 pages of analysis of the last book of Father Celier
and a proof in the form of tables of quotations of basic oppositions between,
on the one hand, the ideas of Father Celier and on the other the intentions of
Archbishop Lefebvre and the teachings of the Church or of Our Lady of Salette. Can one ‘regularize’ a Providential work, à fortiori with "the
Rome of the antichrists" (Archbishop Lefebvre)? Father Celier’s
book compares the SSPX (that Archbishop Lefebvre considered as a ‘Providential work') with a ‘little worm’ and the one that leads it, Bishop Fellay, to a 'heron'." VM
·
June 17, 2007: VM
[27]
VM publishes "A diversion of Father Celier’s
campaign - His remarkable flop at the Sofitel-Antigone in Montpellier".
"The fight for the faith changes form,” declares the director of Fideliter. Father Celier’s fellow priests are spreading pitiful, poisoning
disinformation of on the La Porte Latine web site. Montpellier was a
total failure! The lecture began with 20 minutes delay for lack of a crowd.
Father Celier nervously counted the handful of faithful that had bothered to
come. In a room of 100 seats, rented (by whom?) for about 650 Euros in the
luxurious hotel Sofitel-Antigone in Montpellier (according to information
from the hotel), were present: 2 Fathers (Father Vernoy who is the prior and
Father Jérôme, formerly belonging to the Barroux monastery, who has recently
been reintegrated in the SSPX, but who was curiously left in the region of his
former monastery), 2 nuns and 26 faithful amongst whom 4 strong opponents
who did not stop asking very embarrassing questions to Father Celier, notably
on his use of pseudonyms such as Father Michel Beaumont or Paul Sernine. He
refused to say who hid himself behind the pseudonym of Father Michel Beaumont
until the man asking the question revealed it publicly to the faithful
present. Father Vernoy furiously threatened Father Celier’s young opponent to
get him out of the room, but it was in vain. The question concerning the state of schism of the
conciliar authorities was evaded. To explain the
choice of his person by the Entrelacs Editions, he stated that
he is a parish priest of the SSPX, who "masters writing"! He asserted that Bishop
Fellay had granted him his "imprimatur" to publish his book. Besides, he did
not stop repeating that he was not “too tired to write this book" for he had only "plagiarized Bishop Fellay"! According to another
source, there were only 22 persons present at Father Celier’s lecture in
Perpignan on June 12, 2007, the majority coming from the circles of Ecclesia
Dei. This was a
tremendous failure. It is time to make a balance of Father Celier’s failed campaign of France. All in all, it has been hard to get more than 450
faithful together in the ten priories where it was for 6 weeks. Among the
listeners, an important part consisted of opponents who have shown their
disapproval to him. Father Celier has sold scarcely more than some one
hundred works. And the expenses have risen to several thousands Euros. Father
Celier works with two Conciliar "bishops"! Father Celier opposes
himself to Archbishop Lefebvre while declaring: “The fight for the faith changes form. This book is in line with this
transformation".
The text above is an extract of the archives of
the Conciliar Liturgical Consilium
[28]
that prepared the new rite of the mass
promulgated by Paul VI in 1969.
This archive document shows that the text is
a pure composition of 1967, of which every fragment of the new words of the "consecration" was subjected to a vote in the
meeting (counting of the Placet).
Now in his Motu Proprio, the apostate priest
Ratzinger-Benedict XVI asserts that it would be a matter of the "unique
Roman rite", and that this new rite, in reality a product of
drafts and of voting sentence by sentence in 1967, to be found in the official archives, should be the "ordinary form" of this "unique
rite" of which the traditional rite promulgated by Saint Pius V should
be nothing but the "extraordinary form":
"Art. 1. The Roman Missal promulgated by Paul VI is the ordinary
expression of the "lex orandi “of the Catholic Church of the Latin rite. The Roman Missal promulgated by S. Pius V and
reprinted by the B. John XXIII must be considered
as the extraordinary expression of the same “lex
orandi” of the Church and is to
be honored because of its venerable and antique usage. These two expressions of
the"lex orandi" of the Church do not produce any division of the "lex credendi” of the Church;
they are, in fact, two implementations of the single Roman rite."
[29]
These public affirmations of the apostate priest
Ratzinger-Benedict XVI are therefore pure lies, contradicted by the textual
and scientific study of the archives. This is indeed a tremendous
intellectual imposture, very informative on the degree of corruption of this
German university scholar that succeeded in taking control of the heritage of
the Catholic Church.
It is this same text of the "Motu Proprio", containing this
disgusting historic and intellectual imposture that Bishop Fellay rejoiced
about, obliging the clergy of the SSPX to partake in his gladness and to sing
of Te Deum.
By behaving thus, with such disdain of the
facts, and by supporting this liturgical fraud by his foul behavior,
Bishop Fellay has blessed this democratic voting by "placet" of the very words of
the “consecration" of what he recognized henceforth to be
the "ordinary form" of the "unique Roman rite".
If Archbishop Lefebvre had had knowledge of the
archives of the conciliar liturgical Consilium, laid down in Trent, published on internet thanks
to the site www.rore-sanctifica.org
[30]
at the beginning 2006, he would have raised his
voice against such sacrilegious behavior leading "to democratically choose" the words of the Consecration.
It is unheard-of and impious that Bishop
Fellay, whom Archbishop Lefebvre raised to the episcopate in 1988, has been
able to betray him and his work, to adhere to the impious liturgical projects
of clerical masons, to celebrate them himself in the media, and to oblige
all SSPX priories to sing the Te Deum for such a blasphemous and subversive undertaking.
Has Bishop Fellay lost his mind?
Alternatively, might he himself
[31]
have entered the Lodge and defend henceforth his Masonic “brothers"
and their projects of dechristianization?
·
October 16, 2007: VM
[32]
publishes information, having appeared on October 5,
revealing that Father Celier (edited
by and with a foreword of a F∴M∴) is part of the so-called theological
Commission responsible for the so-called "ideological
discussions" with Rome.
"Bishop Bernard Fellay officially announced to
the members of the SSPX the nomination of a theological Commission
specialized in the study of Vatican II, that consists of the Fathers Patrick de
la Rocque, Grégoire Celier, Thierry Gaudray, Alvaro Calderón and John Michel
Gleize. This confirms the news originating from
environments close to the SSPX of Toulouse and of the Studium of the Reverend
Dominican Fathers of this same city about long hours of ideological discussions
that took place in a University of Rome, more than once, between theologians of
the SSPX and Roman theologians, like cardinal Cottier, discussions concerning
the new mass, ecumenism and collegiality." VM
The calendar published by the official site of
the District of France of Father de Cacqueray, La Porte latine.
·
December 1, 2007: VM
[33]
publishes a study of the “Circle of Athens: ‘The mortal god’
or the death of God, the initiatory guide of apostasy! The anathema book of
Father Celier", by The Circle of Athens.
"Renegade: a person who
denies his religion. From its thirteenth page, by this introductory creed of
the "mortal god", Father Celier signs his denial as a
priest. Even so, it still remains to discover the procedure of gradual apostasy
implemented by this apostate, to induce his victims to follow him, in this
perverse book that, from its first pages, falls out of the hands of each
mentally sane reader protected from these excessive itches of pride that would
render him vulnerable to the Nietzschean fables of the superman crying "God
is dead! God is dead! And it is we who killed him!” this most famous
quotation of Friedrich Nietzsche in Thus spoke Zarathustra,
Father Celier’s bible."
·
May 19, 2008: VM
[34]
publishes, after the Tychique magazine of Max Barret, that Father Celier performs a
sneaky "Agit-prop.” Using the manuscripts of Archbishop
Lefebvre for his own purposes, Father Celier wants to make people 'at the level
of the District of France', believe that the apostate priest Ratzinger-Benedict
XVI is "perfectly Catholic".
Is Father Celier the
official theologian of the Sacerdotal Fraternity of Saint Pius X?
He has recently composed a
document of 43 pages, without designated addressees, but certainly not intended
for the general public.
The following is the text
of the letter that accompanied this document:
"Dear Sir, at the request of Bishop Fellay, I
allow myself to send you the joined document that
was elaborated at the level of the District of France. This text is
communicated to you confidentially whilst
there had not yet been decided about an eventual publication and/or a revision
and/or a usage by parties. I wish you good reading, Yours truly" « Grégoire Célier. »
This voluntarily
provocative pamphlet consists of two parts:
1.
The first, in which he uses
tricks to try and show that Bishop Fellay can have discussions regarding the
joining of the SSPX with the apostate priest Ratzinger-Benedict XVI, without
opposing himself to Archbishop Lefebvre, and that any opposite argument would
be "sedevacantist",
2.
The second, pretending to
oppose himself to the arguments of those who would want that Bishop Fellay
signs an agreement now.
This text of 43 pages, filled
with quotations of Archbishop Lefebvre taken out of their context and
presented in a deliberately chaotic chronological order that masks the
coherent evolution from 1982 to 1988 of the prelate’s thoughts towards the
Roman authorities in accordance with the painful diagnosis that he was
constrained to establish, leading to his public declarations reiterated after
the ordinations (1988-1991) when he went everywhere, repeating to whomever
would want to listen to him: "It is
impossible that these popes be the true successors of Peter." We have several direct testimonies. And each of the four bishops knows it, to
start with Bishop Fellay.
Sure of controlling the SSPX by
agents, Rome seems to have wanted to speed the steps up, and wants to get
things done faster in the beginning of June 2008. This is the ultimatum to
Bishop Fellay, who was not amused by it, so that this faux-pas of Rome is
exploited by the clan of Bishop Tissier within the SSPX to encourage Bishop
Fellay and to force some distance with regard to Rome. Nevertheless, after the
publication on July 7, 2007, of the Motu Proprio of the
apostate priest Ratzinger-Benedict XVI, Father Celier’s audacity does not know
any boundaries any longer.
Father Celier involves himself henceforth
personally more and more clearly, with his accomplice Father Lorans, in the
censorship of the new public communication of Bishop Fellay, the Superior
General, and other bishops, as Virgo-Maria divulges in several messages on its blog, in
particular on the very revealing incident
between Father Celier and Bishop Fellay in the morning after the
ordinations of Écône of June 27, 2008, and the repeated censorship of Bishop
de Galaretta’s sermon at the time of these ordinations :
Bishop Fellay muzzled by Fathers Lorans, Celier and
other infiltrators
[35]
?
juil 3rd, 2008
For a week now we see one
surprise after the other. After the Vatican’s ultimatum, not a single
reaction of Bishop Fellay has been made public by the media of the Sacerdotal
institution that he leads.
First case
of censorship: The sermon of Winona of June 20, 2008, in which
Bishop Fellay has, in public, and before many clergymen and faithful, made his
rejection of the ultimatum of Benedict XVI-Ratzinger / Castrillon Hoyos known.
This sermon has been censored by the media of the SSPX.
During this sermon Bishop Fellay revealed to the
United States the existence of Rome’s ultimatum to the SSPX. He denounced and
rejected the Vatican’s “Shut up”:
"But
today, they no longer ask "say A mass", they just say: "Shut
up" … We have come so far that Rome has addressed me an ultimatum; it
seems that the last letter to the benefactors has not been received very well
in Rome. They take it as a sign of pride, of arrogance. However, we do not want
any of that, and we do not shut up. We are still and always in the same fight.
It is always the same history. The outside may look different, inside nothing
has changed. "
And he unmasks the decoy of the Motu Proprio that is
the new tip of the iceberg of the new religion (that is not the Catholic
religion). This "new religion" was analyzed and denounced at the time
of three theological symposiums of the SSPX at the University Institute Saint
Pius X (2003 – 2004 – 2005) at which Bishop Fellay participated:
"What
happens with this Motu Proprio, it is, as if they have adopted the tip of the
Tradition iceberg. Seeing that tip, we might think: "Well, they adopted
the tip; so, they have had to adopt also all that is under it…" But this
is not exactly what they did. They have tried to remove this tip and to plant
it at the summit of the other iceberg, that of the new religion."
This
official declaration of Bishop Fellay, in a very
solemn framework (that of the ordinations) and before a numerous public, can nowhere
else be seen but on the site Virgo-Maria.
The La Porte Latine website shows
no word of it. Dici.org, the organ of Father Lorans, keeps
a total silence on this very important declaration of Bishop Fellay.
This total
silence of the SSPX media contrasts uniquely with that of the
Vatican. For this rejection of the ultimatum of the Vatican by Bishop Fellay
was registered by the Vatican the day following the sermon of Winona, as
testifies the comment by Radio Vaticana: "In Winona Bishop
Fellay broke his silence while rejecting the conditions put by Rome."
Which
proves that the SSPX media are in the hands of a clan of infiltrators (Father
Lorans, Father Sélégny, Father Celier, and Father de la Rocque) who muzzle
their own superior, as the sermons and the addresses of Bishop Fellay are
censored there.
Second case
of censorship: the comments on the afternoon of Friday,
June 27, in Ecône by Bishop Fellay, of which some pieces found their way
in the “Forum
Catholique”: "Bishop Fellay began to speak a little less
than an hour ago before the priests and faithful having come to Ecône.
Looking rather serene, he approached the ultimatum
problem, a text whose forms he does not seem to regard as the top of the
problem and that does not disconcert him. According to him, this form recalls that
of the years 1970, when they imposed an ultimatum to Archbishop Lefebvre in
1976.
Three times the latter has asked clear conditions from
the cardinal. Well, these points do not mean much. According to him, one cannot
resolve a crisis of 40 years by a diplomatic pirouette. Also, he indicated that
we would continue.
"Leave
all that in the hands of the Good God; do not let us worry too much about the
things to come. The measures of intimidation, the threats, we have known those
often. As long as the doctor worries about the thermometer, that does not heal
the patient. Thus, it is necessary to take care of the disease and here, it is
a matter of the salvation of souls. "
Questioned by the French television, he said:
"To
us, this ultimatum history does not appear serious. The basic problems are more
serious." He made a comparison with the traffic
lights: this is as, when you run through a red light, there can be a very
serious reason for it.
"Let
us recommend ourselves to the Most Holy Virgin, to our founder and to your
prayers.”
The La Porte Latine website devotes
an important file, with lots of illustrations, to the day of the ordinations in
Écône. Even so, it totally censors the celebration of the 20 years of the consecrations
that took place the afternoon, and does not spend a word on the
comments of Bishop Fellay, although he is the superior the SSPX.
And, how
curious, after these two cases of censoring Bishop Fellay’s two public
interventions before the faithful, on Monday June 30 this communiqué of Father
Lorans arrives, having nothing official in it, signed with his name,
without any heading, and that is all.
And, a
second very curious thing, this text wants to be some sort of reduction of
Bishop de Galarreta’s sermon, who has put the response of the SSPX to Rome in the
domain of the faith. Father Lorans wants to obliterate equally the
comments of Bishop Fellay in Winona who has talked about La Salette while Father Lorans
writes us a communiqué worthy of a low degree politician, totally foreign to
the teaching of the two bishops.
After the ruin
of the Vatican diplomacy facing the ideological and firm reaction of the
bishops, does the small cabal of the infiltrated Fathers try to silence
the superior of the SSPX whose comments do not suit it?
Until when
will the bishops of the SSPX, members of the teaching Church, tolerate to see
themselves having their words cut off by clergymen serving the joining?
VM
The communication of Bishop Fellay hijacked and denatured by Father
Lorans – Bishop de Galarreta censored by Father Celier
[36]
juil 7th, 2008
The
following text, taken from a blog, gives a good explanation of the current tone
on Internet:
The response of the SSPX to the Vatican has become the text of
Father Lorans, i.e. Bishop de Galarreta’s sermon (that was
the real official response on the day following the enlarged counsel) has
been totally hijacked. No one speaks about it any longer; at least no official
site of the SSPX speaks any longer about it.
The publication
of Father Lorans (on Dici.org) is imposed by the media relays such as Dici.org or La Porte Latine, as the only
official document.
We see thus a simple Father, Father Lorans, relayed and supported by Father
Celier, placing himself above a bishop, member of the teaching Church,
Bishop de Galarreta, cutting off his words, by imposing a communiqué
that is recognized as "ambiguous ". Even though the response
of the SSPX to the ultimatum of Rome, by way of the sermon of the ordinations
of Écône of June 27, 2008, is of a very big clarity: it is a NYET and, based on the epistles of Saint
Paul, an accusation of Benedict XVI-Ratzinger ("modernistic liberal") and his team accused of directing
a "demolition work" on the Church, of "Dechristianization".
Bishop
Fellay then gave an echo to this sermon while writing to the members of the SSPX,
a letter that finishes with a very clear "non-possumus" (text
revealed in Great Britain, but concealed in France).
It is
unprecedented, that a historic sermon, pronounced in historic circumstances - the
twentieth birthday of the coronations of 1988 -, by a bishop, on the
day following an enlarged counsel, in total
osmosis with Bishop Fellay, a simple
Father has succeeded in maneuvers to impose "his official” communiqué“ of
the SSPX" (an ambiguous text) on the next Monday, and that his partner
Father Celier had the true official and episcopal response, that of
Bishop de Galarreta, disappear from La Porte Latine.
We see how the
infiltrated entourage has totally taken over, while gagging and censoring the
word of the bishops. Bishop Fellay is supervised by Father
Lorans and by Father Celier.
Has he understood?
The Communication
of Bishop Fellay is thus hijacked and denatured by Father Lorans. Already
in Ecône Father Lorans attempted to have the journalists not interview Bishop
Fellay, according to rumors that reached us.
All happens
as if the staff of the SSPX has externalized its communication in the
hands of a small cabal of agents in favor of the Rome of Benedict XVI-Ratzingerand has not yet realized the manipulation of which it has made itself a
victim.
VM
http://www.koztoujours.fr/?p=769
Pope
Benedict XVI and the fundamentalists
It is an
important event that logically would have escaped from general vigilance, as
the subject is, all in all, specific for Catholicism, and as the week has been
more loaded with a video on the inanity on which I renounce to comment,
Carcassonne, Carolis, and then Ingrid Betancourt.
It is, however, possible that one will comment on it
in for several years to come, as an essential step in the consolidation of a
schism, or that of the unity of the Church. This seems more certain than that
one will evoke the other mentioned subjects.
This week saw the (ambiguous) rejection of a dialog
offer from the Vatican to the Fraternity Saint Pius X, the institution that
groups together the fundamentalist clergy and faithful. This rejection had, in
fact, been expected, as could be guessed by the welcome that it was greeted
with.
Cardinal
Dario Castrillon Hoyos, president of the pontifical commission "Ecclesia
Dei" had transmitted a document resuming five conditions put by the
Vatican for the pursuit of the dialog between the Fraternity Saint Pius X
("SSPX") and itself. In response, at the time of a sermon, Bishop
Fellay (current superior of this fraternity) explained that what the Vatican
asked from them was to "just
shut up ". That it was an "Ultimatum",
a term that seems to be used obligingly on both sides by all of those who do
not want reconciliation. To enable an interpretation for the less oriented of
these conditions, the Vatican has decided to publish the text of these five
conditions, so that anyone can judge for himself. These conditions are:
1 – Commitment to a response proportioned to the
generosity of the pope.
2 – Commitment to avoid any public intervention
that does not respect the person of the pope and that could be negative for the
charity of the Church.
3 – Commitment to avoid pretending that there is
a Magisterium superior to the Holy Father’s and to not designate the Fraternity
in opposition to the Church.
4 – Commitment to show the will to act fairly in
the full charity of the Church and in respect of the authority of the Vicar of
Christ.
5 – Commitment to respect the date – set
at the end of June – to reply positively. This is a required and
necessary condition as immediate preparation to the adhesion to have the full
communion.
In
response, the SSPX has produced an
ambiguous and delaying text that (i) is not an
acceptance of the evoked conditions and that (ii) imposes preconditions to the
dialog.
One
rediscovers in this response a specific turn of mind. Thus, the SSPX asserts
not to claim a Magisterium superior to
the Pope’s, nor to have ever done so. At the same time, it
underlines that this text supposes an implicit recognition of
Vatican II, since it demands recognition of the superior Magisterium of the
Pope. One will understand, at least, that it claims an equal Magisterium, since
it claims to be able to carry out its own sorting out in the conciliar acts.
Now this is evidently hard to conceive, but perfectly revealing.
Nevertheless,
these conditions generally have been understood as conditions admissible by any
Catholic. They were, all in all, rather general and little constraining, and
did not mention, in a spirit of conciliation, the deliberate request and
precondition of recognition of Vatican II. The step, from the Vatican, was far
from being negligible.
In Écône
[37]
, Father Celier publicly
recalls Bishop Fellay to order, who submits himself!
nov 22nd, 2008
A testimony
has reached us about the incident that took place at Écône during breakfast
on June 28, 2008, on the day following the ordinations of the day before,
about Father Celier
opposing Bishop Fellay, before witnesses, clergy and laity.
"During
breakfast, Bishop Fellay began to speak before the priests and the laymen that
were at the table, and he commented in an amused tone on the ultimatum of Rome
against the SSPX, declaring
"to have played a nice trick on Cardinal Castrillon Hoyos".
"Immediately
Father Celier, who was present, intervened
before all to correct the Superior General, reminding him of the respect that
is due to the pope and to his assistants, and informing him how inappropriate
and disrespectful to Rome the comments of Bishop Fellay were judged by him.
"Confronted
with this public reprimand by Father Celier, Bishop Fellay submitted
himself and stopped speaking. There are a lot of witnesses of this scene that
took place at the table, a lot of clergymen and of laymen having come to the
seminary of Écône this year." - A witness
This testimony
has been confirmed by someone else who attended to the scene also.
Father
Celier seems to think of himself as having enough power to disavow and publicly
reprimand the Superior General of the SSPX, Bishop
Fellay, without the least risk of having himself called to order.
Which
surprising power does Father Celier therefore have over Bishop Fellay?
To whom
does Bishop Fellay obey? And why?
Is it
blackmail? Undisclosable pressures?
What is hidden from the clergy and the
faithful?
Does not
this clerical altercation explain the current drift of the SSPX and the
ever clearer denial of its mission of safeguarding the sacramentally
valid Catholic Sacrificial Priesthood that had been assigned to it by
Archbishop Lefebvre?
If Bishop
Fellay no longer is in a position to oppose himself publicly to the insolences
of Father Celier, does he still actually and behind "the
setting" really control the work of Archbishop Lefebvre?
After the
salutary rejection of the ultimatum by the bishops in June, after
the censured speeches and sermons of July and August of these same
bishops by Father de Cacqueray-Celier and their team of small censors
of Suresnes, and after the new turnaround of Bishop Fellay by launching in Lourdes the sacrilegious "crusade" for the
"lifting" decree of the excommunications in the end of October, these successive yaws make one clearly ask:
To whom do the
bishops of the SSPX, Bishop Fellay inclusive, obey in reality, and up to
what point reaches the real power of the infiltrators
(Fathers Celier, Lorans, etc.) in the work of Archbishop Lefebvre?
VM
This repeated intolerable and ever more
incomprehensible public behavior of Father Celier has as early as
June 2007 led Virgo-Maria to publicly ask:
[38]
:
"Who
governs the Fraternity of Saint Pius X?"
And indeed, after having invoked the secret of
La Salette all summer long, Bishop Fellay was put back in place returning in
the joining ranks from October 2008, while launching his new and second
impious "crusade" to obtain the lifting of the decree of
"excommunication ".
"JEAN-LUC MAXENCE
CONFESSES TO PRACTICE THE FREEMASONRY OF THE ANCIENT AND ACCEPTED SCOTTISH
RITE (GRAND LODGE OF FRANCE) FOR "SEVERAL
DECADES"
In these passages, the
editor and author of the foreword of Father Celier’s book confessed:
"From where do we
speak? In the name of whom and what? In speculative masonry, one would say:
"Which are your ranks and your qualities?" Neither university degrees, nor academic qualities
[39]
? Nothing else but the - in a certain way - self-taught
foolhardiness of a long praxis just as was said by Marxist and anarchists in
our youth of ‘68.
We dare to express
ourselves in the name of a personal experience of several years of practice
both in the domain of psychoanalysis (of Jungian inspiration and according
to the tools of depth psychology) and
in the domain of the Masonic method (according to the Ancient and Accepted
Scottish Rite to be precise). This practice allows us to testify the deep
usefulness of both approaches. The two ways, in the last resort, allow us to
better understand and realize ourselves, i.e. to accept ourselves more, in
order to better love the other, be he alone or member of a community of
humanist, spiritual people and of good, sincere will.
We refuse straightaway to
express ourselves in an abstract and university way, according to concepts or
dogmas learned progressively on our double Janus pilgrimage. Dogmas and catechisms are not our obsession. Only
love remains our justification. And our immense dream (our utopia?) of some rediscovered unity of mankind." p. 55.
"Let us voluntarily stay in the ritual path of
the Ancient and Accepted Scottish Rite, on the one hand, and in the Jungian
domain, on the other. Our objective, in fact, consists in thinking on the basis
of two lived experiences (since several decades in a certain voluntary
discretion). Not to discourse and to yield to words of incantation or effects
of rhetoric or of style!" Jean-Luc Maxence, The Lodge and the Divan, pages 15 and 16.
By celebrating the “immense dream (or utopia?) of a certain rediscovered
unity of mankind", Jean-Luc Maxence does nothing
else than honoring this major and illusory Masonic concept of the "spiritual unity of mankind"." VM
[40]
, July 31,
2007
The confessions of the editor and author of the
foreword of Father Celier’s book are very clear and very explicit in October
2008.
·
February 1, 2009: The following passage appears in Faits & Documents N°269: "As the director
for over a decade of the ‘Rehabilitation Center Didrot’ (drug addiction),
Jean-Luc Maxence, who was a long time regular contributor of the Catholic
magazine ‘Monde & Vie’, unveils his Masonic membership (Grand Lodge of
France) in The Lodge and the Divan (Dervy Publications). "
"... As for this matter, the ‘Sel de la Terre' magazine has
signaled the membership of the freemasonry of Jean-Luc Maxence, who has
admitted it himself - Jean-Luc, not Philippe -, Jean-Luc Maxence, former
columnist of poetry in the 'Monde et Vie' magazine …"
[41]
Father Chautard 2009-05-11-Abbe_Chautard_La_Subversion-1-temps5630-Maxence
"Also, last March, J.- L. Maxence, former literature
columnist of the ‘Monde et Vie’ magazine and
current director of a series called Connivences (sic) at the Entrelacs Editions, asserted his membership
of the Freemasonry." Chardonnet, June 2009.
·
On July 27, 2009:VM
[42]
publishes: "Father Celier (FSSPX) edited by a
declared Freemason!”
"In
number 249 (June 2009) of Le Chardonnet, on page 8, Father
Beauvais passes on information published by Emmanuel Ratier (Facts &
Documents n°269 – February 1-15, 2009 – page 5) mentioning the membership of Jean-Luc Maxence of the Freemasonry: "Last
March, J.-L. Maxence, former literature columnist of the ‘Monde et Vie’ magazine and current director of
the Connivences (sic)series
of Entrelacs Editions,
asserted his membership of the Freemasonry ". From then on
it is hard not to see the evident links that exist between the project of a
declared freemason of the Grand Lodge of France, Jean-Luc
Maxence, who favors the joining of the SSPX to the "ecumenical"
Masonic globalist and apostate Rome, and the subversive role played by
the very obscure Father Celier, who gives this interview, fully covered
by his Superior of the District of France, Father de Cacqueray, making sure
that it is distributed in two lecture campaigns in most of the priories of the SSPX all around
France? As the superior of the District of France of the SSPX, Father de
Cacqueray, as VM informed at that time, was the active and frantic accomplice to the
distribution of this work, edited by a declared freemason. It is an
unprecedented fact that a priest of the SSPX has his book edited by a member of
the Grand Lodge of France! This scandalous and inadmissible
position cannot remain without consequences. The clergymen and the faithful have
henceforth the right to demand public explanations and penalties from Father de
Cacqueray and from Bishop Fellay. Since when does the Direction of the SSPX follow the
same objectives as members of the Grand Lodge of France, clearly
flaunted by one of their more informed and declared members as Jean-Luc
Maxence? After such a public scandal, will Father Celier continue to
remain in function in Suresnes?" VM
·
July 30, 2009: VM
[43]
publishes: "Father
Celier has had his "Benedict XVI and
the Traditionalists", distributed
by Father De Cacqueray, edited by a Gnostic
Freemason, who diverts from Christianity".
"The
scandal falls back on Father de Cacqueray, who has
stubbornly, in spite of all argued warnings and admonishments, covered a Father
whose book has been edited by a declared Masonic author, complete anti-catholic
and Gnostic. The book that Jean-Luc Maxence has
published, The lodge and the Divan, confesses his membership of
freemasonry for decades. This means that he was a freemason while he was an
active contributor of ‘Monde &
Vie’, a magazine that at that time was published widely in the SSPX, with the
blessing of Bishop Fellay and of the Fathers Aulagnier and de Cacqueray. Jean-Luc
Maxence acknowledges to have been practicing the freemasonry of the Ancient and
Accepted Scottish Rite (Grand∴ Lodge∴ of France∴) for "several decades".
According to the band on the cover of Luc Maxence’s book, it "dares to
transmit a same gnosis to a new age". Jean-Luc Maxence diverts puzzled
Catholics towards freemasonry, and rejects religious "dogmatism". For
the editor of Father Celier’s pro joining book, speculative freemasonry is
therefore a "religious expression" that is "adequate", even
though he recommends the 'reconciliation' of the SSPX with the
"ecumenical", Masonic globalist Rome of the apostate priest
Ratzinger-Benedict XVI. And is freemasonry also an "often adequate
response" and a "religious expression" for Father de
Cacqueray?" VM
SOME CHRONOLOGICALLY CLARIFYING
REMINDERS:
Bishop Fellay, and especially Father de Cacqueray,
Superior of the District of France, have applied themselves most actively - as we have recalled above - to condition the
minds of the traditional clergy and faithful in order to prepare them for the
publication of the Motu
Proprio of the apostate priest Ratzinger-Benedict XVI. Their action has been well
reinforced by public "lectures" that used, without
quoting them, the ‘nice’ pages of the Masonic program book "Benedict
XVI and the traditionalists". The book was at that time being
compiled to appear six months later.
Precisely for that reason Virgo-Maria took
the initiative to publish very widely the solemn open letter of
October 10, 2006 from the faithful of the Catholic Tradition to the four bishops.
[44]
.
Looking back today, one gets a better
understanding of the despising and incomprehensible stubborn silence that
this solemn, anxious appeal – respectful and legitimate - has met
from the side of the Fraternity’s bishops.
Nevertheless, it is at this time as well, in
October 2006 that Virgo-Maria could
catch Bishop Fellay in a deliberate lie
[45]
on October 12, 2006 in the
microphone of Radio Courtoisie with the
intention of cheating the listeners about his connections with the Roman
Conciliar authorities.
And
then, on November 5, 2006, the Institute of the Good Shepherd is being
established in the media, an institute integrated in the Masonic and
globalist Conciliar Roman Church under the direction of the former vicar of Saint Nicolas du Chardonnet in Paris, Father Philippe Laguérie. Exactly on that
day Father Lorans used the sacristy
[46]
of this same church (although his former
vicar, Father Beauvais
[47]
, was then apparently held in ignorance – according
to his sermon on the pulpit) to summon a press conference to declare
to the television news of Claire Chazal on France’s channel one TF1, right from
the sacristy of Saint-Nicolas-du-Chardonnet, that he "feels
demonized", and that he wishes "to find freedom
of the city in the Church". This televised interview was resumed
and broadcasted in prime time on the eight o’clock
news of TF1 journalist Claire Chazal, thus offering world wide support for
these matters by the weight of the picture of the church of Saint-Nicolas-du-Chardonnet, since 1977 known all over the world as "beacon
church" of the resistance of the Catholic Tradition to the liturgical
subversion of the globalist, Masonic and apostate Conciliar Church …
After
Father Celier’s and Father Lorans’s censorship of the very deliberate comments
by which Bishop Fellay, at the Paris symposium of January 7, 2007, of "Si-si-No-no", had dared to
criticize the very recent public apostasy - intensively covered by the media -,
of the apostate priest Ratzinger-Benedict XVI at the blue mosque of Istanbul, that we have recalled
above, Father Celier hurried to sell in Paris a booklet of 12 pages
(“From Assisi to Istanbul”) devoted to the apostasy at the blue mosque
[48]
.
The
commentary of Father Celier aimed only to sweeten and to render acceptable
the behavior of the apostate priest Ratzinger for the clergy and faithful, and
to lessen within the SSPX the shock wave of the scandal caused by this
apostasy.
16 years to the day after
the unexpected disappearance of Archbishop Lefebvre, and at the approach of
the announced publication of the Motu Proprio of the apostate priest
Ratzinger-Benedict XVI, on March 25, 2007, Bishop Fellay - when
questioned on the sacramental validity of the new
Conciliar Order by a layman (obviously very closely connected with
Suresnes and Menzingen) on his own internet site Donec
Ponam,
replying publicly for the first time to this most serious question (that
already was the core of the solemn anxious public appeal of the faithful of October
2006 at the four bishops of the FSSPX, remaining unanswered even then) - dared to assert publicly the three following
suggestions
[49]
, already anathemized for being in total
contradiction with the constant and infallible Magisterium of the Holy Catholic
Church and of its Pontiffs, on this vital question:
·
First suggestion:
"As
for the Priesthood (…), when a bishop confers the sacrament of the priesthood,
even according to the new ritual, while observing the ritual prescriptions,
especially if it is enunciated in Latin, the sacrament is a priori valid. (…) The same applies to the Episcopal
consecration."
·
Second suggestion:
"We
must insist on the
probability of the validity of an ordination"
·
Third suggestion:
"The
faithful must start from the a
priori principle that these priests are ordained validly, for the invalidity of the ordination remains an
exception. They will have therefore, to consider that an ordination, even
modern, is valid."
This ritual probabilism, particularly gravissime in the matter of the Holy Orders, intolerable, and harshly
condemned by the Infallible Magisterium of the Holy Church, caused a stir
among some priests of the SSPX, of whom Father Scott
[50]
, at the time Superior of
the District of Australia of the SSPX, recalled in an article published in the
American magazine of the Fraternity The Angelus, the Tutiorist doctrine of the Church in the matter, while
refuting this impious probabilism, advocated by Bishop Fellay in
order not to foil the then imminent release of the Motu Proprio .
In the end of April 2007, at the approach of the
publication of the Motu Proprio of the apostate priest
Ratzinger-Benedict XVI, Virgo-Maria, in the person of its then director Father
Marchiset, is the object of a deliberate judicial
aggression "in summary judgment", that was meant to be "mortal"
and final, from a layman, obviously closely connected to Suresnes and Menzingen, aiming to financially ruin Father Marchiset, and especially to obtain the
final closing of the site of religious information Virgo-Maria
[51]
, whose news items already
disturb so many infiltrators within the SSPX.
The protection of the Most Holy
Virgin Mary, this admirable and powerful Mater
Admirabilis, under whose special patronage this
site Virgo-Maria has placed itself officially straightaway
as early as its foundation in February 2006, has allowed Father Marchiset to miraculously
overcome
[52]
this most distressing
episode, and to see his judicial expenses returned to almost the last penny.
From 9 to 11 November 2007, The
Fraternity of Saint Pius X has been organizing a Symposium in Paris in honor of
the centennial of the encyclical Pascendi Dominis Gregis of Saint Pius X, the famous encyclical by
which this Patron Saint of the Fraternity Saint Pius X, infallibly defined and
condemned Modernism, and it had placed it under the aegis of Bishop Tissier
de Mallerais, who was irresponsible for the final synthesis in his closing
lecture.
In this closing conference
[53]
– from then on
famous due to Virgo-Maria, Bishop Tissier de Mallerais made a minute analysis of
the texts published by the apostate priest Ratzinger-Benedict XVI, before and
after his "election" to the Pontificate, and showed the consistency and the coherence in time of the way of
thinking of this heretical apostate, while demonstrating in what this renegade
had to be qualified as a “Super Modernist”, according to the very criteria
infallibly proclaimed a century ago by the great Pope Pius X.
Knowing that this key lecture would be
brutally censored by the infiltrated priests who shut off the
media communication of the SSPX, Virgo-Maria has obtained a tape recording of it, and has made a meticulously exact
verbatim account, and made sure that it got the widest publication among the
clergy and the faithful of the Tradition, to the great displeasure of the
infiltrated priests.
This key text of the verbatim account of the closing lecture of
Bishop Tissier even was resumed and published later by Max Barret, in his ‘Courrier de Tychique”, without
daring to publicly identify its origin!
And indeed, as Virgo-Maria had anticipated
correctly, when the acts of this symposium were published eighteen
months later in June 2009 by Suresnes (i.e. among others by the gang of Father Celier and Father Cocault-Duverger), the lecture and even the name of Bishop Tissier had completely
disappeared from the work
[54]
, emulating the practices
and methods of the editions under the Bolshevik system during its worst
criminal periods!
Let us, finally, add that, faced with the
continuing factual and documented accusations of the crimes of the ex(?)-Anglican
British Bishop Richard Williamson, the Fraternity’s bishop with the Rose, his
n°1 mole, infiltrated since 1972 in the sacerdotal work of Archbishop Lefebvre,
for years protector, organizer and promoter – although duly warned
– of homosexual rapist predator priests in his Seminary of the SSPX in
Winona, Father de Cacqueray, Superior of the District of France, has
tried to silence particularly the factual an documented accusations of Virgo-Maria on this subject, in order to protect the Fraternity’s bishop
with the Rose, and has since July 2008 tried to
threaten, with harsh judicial pursuit Father Schoonbroodt, director of
Virgo-Maria since February 2008, by one of his most close and most active
layman cooperators of Suresnes.
We could go on indefinitely with this chronological
list, but the demonstrative evidence of the effectiveness and the
irreplaceable character of the role of VM to maintain a religious
factual informed information for the clergy and faithful on the mortal
drift, currently in course, of the work of preservation of the sacramentally
valid sacrificial Priesthood, founded in 1970 by Archbishop
Lefebvre, against the perverse schemes of the depraved priests that have
infiltrated within his work, has here and now been fully established from this
handful of chronological elements that we have just recalled: it suffices
for the reader, who can read French and would try to obtain more precise
information in these matters, to refer himself to the various electronic links
placed at the bottom of the pages of the French edition of this document, to be
found at www.virgo-maria.org.
OUR PROVISIONAL CONCLUSION:
a HYPOTHESIS compatible with
these FACTS that have been ESTABLISHED in such a SHOCKING WAY
We no longer expect henceforth that a fearless as much as improbable French Mino Peccorelli,
ready to risk his skin to reveal the truth on the Masonic∴
infiltration of the Fraternity, will publish the registers of
clerical freemasonry corresponding to this subject.
Whether it pleases Bishop Tissier de Mallerais
or not, who dared, in the choir of Saint
Nicolas du Chardonnet, on March 12, 2009, in the presence of the Holy
Sacrament, to wantonly
deny
[55]
the authenticity of the
Peccorelli list, the publication of which the Italian journalist paid for by
his life.
Let us recall the method of inscription of the
code names of the affiliates in the Masonic registers
[56]
, published in September
1978 at the price of his life by the journalist Mino Peccorelli: the code
name of a mason in these registers has four letters: the two first ones of
the surname followed by the two first ones of his Christian name. For
example, Annibale Bugnini∴ is listed under
the code name of BUAN.
According to this method, and in the
hypothesis that Father Celier, just as his editor and author of the
foreword of his book, the F∴M∴ Jean-Luc Maxence, would belong also to the Lodge, which remains
up to this day a simple hypothesis, the result would be: Grégoire Celier = CEGR
Is it not extremely astonishing that we just
discovered the exact anagram of the GREC, a Parisian clerical circle, regularly frequented by the Fathers
Celier and Lorans
[57]
, where important
personalities of the conciliar Church like to entertain themselves with priests
of the SSPX, secretly and completely devoted to the joining of the
Fraternity Saint Pius X with the Masonic global apostate Rome?
Accidentally?
In any case, one can wonder why this group chose
such a name for itself!
Could it be a clerical wink intended for the
initiated?
On this point, all that is left for us is
conjectures.
It is, nevertheless, simple to observe that the astonishing ascension of Father Celier within the SSPX
began in Paris in 1994
[58]
after the election that
year of Bishop Bernard Fellay by the General Chapter of the SSPX for twelve
years to the function of Superior General of the Fraternity Saint Pius X. The GREC was founded 4
years later, in 1998, in the same city.
The foundation of the GREC
actually happened in Paris in 1998, two years before the
Pilgrimage of the FSSPX to Rome on the occasion of the Jubilee of the year
2000. This pilgrimage was decided by Bishop Fellay. The
Fraternity cashed, as a matter of fact, in the same year the
very important legacies
[59]
that had always been blocked in France, by the French Ministry of
the Interior and Worship, that is, since the famous "petit Father
Combes", very well known for its traditional links with the
Freemasons.
If such a HYPOTHESIS, concerning Father Celier
and his eventual code name, could be proven, it would mean that this person would be actually considered, both by the French F∴M∴ and the Vatican, as constituting
an ace in the hole within the Fraternity and its District of France to
finally organize the quick joining of the FSSPX with the globalist, Masonic∴
Conciliar Rome, and therefore, to quickly realize the break-up of the only sacerdotal work that still preserves on the five continents the transmission of the true sacramentally
valid Catholic sacrificial Priesthood according to the Latin rite ( see www.rore-sanctifica.org ).
We do not know anything
about it,
but in any case, such a hypothesis would
perfectly explain the rising and so totally shocking authority (shown by
the FACTS, well established
[60]
today, and by his
constant, well noticed behavior) that Father Celier exercises on his
"Superior" within the Fraternity of Saint Pius X, just as
well as in Menzingen on Bishop Fellay, and in Suresnes on Father
de Cacqueray. His
rising and authority are worthy of a true “Godfather".
These ESTABLISHED FACTS taken
in consideration,
everything happens as if the Fraternity of St. Pius
X
is from now on piloted by the Lodge itself in this policy of “reconciliation”
with the Masonic, globalist Rome.
Let us continue this good fight
The direction of Virgo-Maria
© 2009 virgo-maria.org
ANNEX A – Foreword of the book of Father Celier by Jean-Luc Maxence,
an acknowledged freemason of the GLF
http://www.virgo-maria.org/articles/2009/VM-2009-08-10-A-00-Fideliter-se-distancie.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-07-22-A-00-Conciliarisation-rampante-de-la-FSSPX.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-08-05-A-00-Suresnes-Loge_et_divan.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-07-30-A-00-Jean_Luc_Maxence-Celier.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-07-27-A-00-Abbe_Celier_edite_par_FM.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-04-25-B-00-Abbe_Celier_maitrise_de_philo.pdf
2009
http://www.virgo-maria.org/articles/2008/VM-2008-08-11-C-00-Abbe_Celier_censure_Mgr_de_Galarreta.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-07-05-A-00-Celier_censure_Galaretta.pdf
In Écône, Father Celier publicly calls Mgr Fellay to the order, who submits himself! - November 22nd, 2008 http://virgo-maria.info/wordpress/?p=148
The communication of Bishop Fellay hijacked and denatured by Father Lorans – Bishop De Galarreta censured by Father Celier – July 7th, 2008 – http://virgo-maria.info/wordpress/?p=77
Mgr Fellay muzzled by the fathers Lorans, Celier and other infiltrators? – July 3rd, 2008 – http://virgo-maria.info/wordpress/?p=72
http://www.virgo-maria.org/articles/2008/VM-2008-06-08-A-00-Celier_patron_de_la_France.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-06-06-A-00-Chapitre_general_de_la_cartouche.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-06-05-A-00-Airiau_Apocalyptisme_Celier-1.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-05-29-A-01-Mgr_Williamson-cartouche_Celier.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-05-22-A-00-2_Apologues_Celier.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-05-21-D-00-Chaussee_Celier_agent.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-05-19-A-00-Celier_contre_Mgr_Tissier.pdf
2008
http://www.virgo-maria.org/articles/2007/VM-2007-12-01-A-00-Celier_Dieu_Mortel.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-10-18-C-00-Chaussee_denonce_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-10-16-B-00-Commission-theologique.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-07-29-A-00-Chaussee-n2.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-07-28-A-00-Chaussee-n1.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-07-17-A-00-Abbe-Celier-Jim-Morrison.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-07-11-A-00-FLASH-La_Rocque_et_MP.pdf
http://www.virgo-maria.org/articles/2007/VM_2007-06-28-A-00-Abbe-Celier_censure_Mgr_Lefebvre.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-17-A-00-Flop_abbe_Celier_Montpellier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-15-A-00-Binome_Aulagnier_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-07-A-00-Qui_gouverne_la_FSSPX.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-06-B-00-Avrille_bloque_face_a_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-06-B-00-Courriel_contre_livre_abbe_Ceilier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-05-A-00-Echec_politique_du_ralliement.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-03-B-00-Mgr_Williamson_lache_abbe_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-05-27-B-00-Fiasco_abbe_Celier_a_Toulouse.pdf
http://www.virgo-maria.org/Documents/eveques/mgr-tissier/Mgr-Tissier-Libre-abbe-Celier.mp3
http://www.virgo-maria.org/articles/2007/VM-2007-05-26-A-00-Mgr_Tissier_desavoue_abbe_Celier.pdf
http://www.virgo-maria.org/articles/2007/Analyse_ecrits_Tanouarn_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-05-25-A-00-Analyse_ecrits_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-05-23-A-00-Abbe-Celier_desavoue_par_un_eveque.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-05-18-A-00-Tour_de_France_Abbe_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-05-08-B-00-SLB_sur_livre_abbe_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-05-05-B-00-Livre_Abbe_Celier_par_un_lecteur.pdf
http://www.rore-sanctifica.org/etudes/2007/RORE_Communique-2007-05-02_Replique_a_Abbe_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-05-04-B-00-Le_CIRS_replique_a_l_abbe_Celier.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-05-03-A-00-Abbe_Cekada_replique_a_abbe_Celier_1.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-03-26-A-00-Abbe_de_la_Rocque_sur_le_Motu_2.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-03-12-A-01-Jean-Luc_Maxence_et_Celier_2.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-03-11-A-01-Derives_abbe_Celier_par_un_fidele.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-02-25-A-00-de_La_Rocque_NOW_V2.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-02-23-A-00-Orchestre_noir_de_la_FSSPX_V3.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-02-15-A-00-Laguerie_denonce_de_La_Rocque_V1.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-02-13-B-00-Traditio_denonce_de_La_Rocque_1.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-02-13-A-00-Abbe_Celier_diffuse_Opus_Dei_1.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-02-05-A-01-Rite_de_La_Roque.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-01-29-A-01-Role_abbe_Celier_2.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-01-26-A-01-Plan%20de%20Matraquage_1.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-01-17-A-00-Mgr_Fellay_censure_par_infiltres_5.pdf
2007
http://www.virgo-maria.org/articles/2006/VM-2006-07-11-1-00-Abbe_Celier_contre_LHR.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-06-25-1-00-Communique_de_Mme_Perol_recu_le_24_juin_2006.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-06-19-Rectificatif_de_la_petite_grammaire_du_GREC.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-06-28-02-00-Rectificatif.pdf
2006
http://www.virgo-maria.org/articles/2007/VM-2007-04-24-A-00-Qui_veut_la_mort_de_Virgo_Maria_2.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-26-A-00-Jugement_du_refere.pdf
http://www.virgo-maria.org/articles/2007/Refere-2007-05-10.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-06-14-C-00-Cacqueray_excommunication_heresie.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-10-06-A-00-Abbe_de_Cacqueray_dissident.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-10-07-B-00-Cacqueray_perd_ses_nerfs.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-10-22-A-00-Abbe_de_Cacqueray-contre_VM.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-02-08-A-00-Abbe_de_Cacqueray_aux_pretres.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-05-09-A-00-Avrille_insulte_abbe_Schoonbroodt.pdf
http://www.virgo-maria.org/Documents/Seldelaterre-N.68Hiver2009-Attaque_contre_abbe_Schoonbroodt.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-06-20-A-00-Mgr_Tissier-doutes-sur-Benoit_XVI.pdf
Humanum genus
http://www.trosch.org/bks/freemaso.htm
HUMANUM GENUS
ENCYCLICAL OF POPE LEO XIII
ON FREEMASONRY
APRIL 20, 1884
To the Patriarchs,
Primates, Archbishops, and Bishops of the Catholic World
in Grace and Communion with the Apostolic See.
The race
of man, after its miserable fall from God, the Creator and the Giver of
heavenly gifts, "through the envy of the devil," separated into two
diverse and opposite parts, of which the one steadfastly contends for truth and
virtue, the other of those things which are contrary to virtue and to truth.
The one is the kingdom of God on earth, namely, the true Church of Jesus
Christ; and those who desire from their heart to be united with it, so as to
gain salvation, must of necessity serve God and His only-begotten Son with
their whole mind and with an entire will. The other is the kingdom of Satan,
in whose possession and control are all whosoever follow the fatal example of
their leader and of our first parents, those who refuse to obey the divine and
eternal law, and who have many aims of their own in contempt of God, and many
aims also against God.
2. This
twofold kingdom St. Augustine keenly discerned and described after the manner
of two cities, contrary in their laws because striving for contrary objects;
and with a subtle brevity he expressed the efficient cause of each in these
words: "Two loves formed two cities: the love of self, reaching even to
contempt of God, an earthly city; and the love of God, reaching to contempt of
self, a heavenly one."1 At every period of
time each has been in conflict with the other, with a variety and multiplicity
of weapons and of warfare, although not always with equal ardor and assault. At
this period, however, the partisans of evil seems to be combining together,
and to be struggling with united vehemence, led on or assisted by that strongly
organized and widespread association called the Freemasons. No longer
making any secret of their purposes, they are now boldly rising up against
God Himself. They are planning the destruction of holy Church publicly and
openly, and this with the set purpose of utterly despoiling the nations of
Christendom, if it were possible, of the blessings obtained for us through
Jesus Christ our Saviour. Lamenting these evils, We are constrained by the
charity which urges Our heart to cry out often to God: "For lo, Thy
enemies have made a noise; and they that hate Thee have lifted up the head.
They have taken a malicious counsel against Thy people, and they have consulted
against Thy saints. They have said, `come, and let us destroy them, so that
they be not a nation.’” 2
3. At so urgent a
crisis, when so fierce and so pressing an onslaught is made upon the Christian
name, it is Our office to point out the danger, to mark who are the
adversaries, and to the best of Our power to make head against their plans and
devices, that those may not perish whose salvation is committed to Us, and that
the kingdom of Jesus Christ entrusted to Our charge may not stand and remain
whole, but may be enlarged by an ever-increasing growth throughout the world.
4. The Roman Pontiffs
Our predecessors, in their incessant watchfulness over the safety of the
Christian people, were prompt in detecting the presence and the purpose of this
capital enemy immediately it sprang into the light instead of hiding as a dark conspiracy;
and, moreover, they took occasion with true foresight to give, as it were on
their guard, and not allow themselves to he caught by the devices and snares
laid out to deceive them.
5. The
first warning of the danger was given by Clement XII in the year l738, 3 and his
constitution was confirmed and renewed by Benedict XIV. 4 Pius VII
followed the same path; 5 and Leo XII, by
his apostolic constitution, Quo Graviora, 6 put together the acts and decrees of former Pontiffs on this subject,
and ratified and confirmed them forever. In the same sense
spoke Pius VIII, 7 Gregory XVI, 8 and, many
times over, Pius IX. 9
6. For as soon as the constitution and the spirit of the masonic sect were clearly discovered by
manifest signs of its actions, by the investigation of its causes, by
publication of its laws, and of its rites and commentaries, with the addition
often of the personal testimony of those who were in the secret, this
apostolic see denounced the sect of the Freemasons, and publicly declared
its constitution, as contrary to law and right, to be pernicious no less to
Christiandom than to the State; and it forbade any one to enter the
society, under the penalties which the Church is wont to inflict upon
exceptionally guilty persons. The sectaries, indignant at this, thinking to
elude or to weaken the force of these decrees, partly by contempt of them, and
partly by calumny, accused the sovereign Pontiffs who had passed them either of
exceeding the bounds of moderation in their decrees or of decreeing what was
not just. This was the manner in which they endeavored to elude the authority
and the weight of the apostolic constitutions of Clement XII and Benedict XIV,
as well as of Pius VII and Pius IX. 10 Yet, in
the very society itself, there were to be found men who unwillingly
acknowledged that the Roman Pontiffs had acted within their right, according to
the Catholic doctrine and discipline. The Pontiffs received the same assent,
and in strong terms, from many princes and heads of governments, who made it
their business either to delate the masonic society to the apostolic see, or of
their own accord by special enactments to brand it as pernicious, as, for
example, in Holland, Austria, Switzerland, Spain, Bavaria, Savoy, and other
parts of Italy.
7. But,
what is of highest importance, the course of events has demonstrated the
prudence of Our predecessors. For their Nantesnt and paternal solicitude had
not always and every where the result desired; and this, either because of the
simulation and cunning of some who were active agents in the mischief, or else
of the thoughtless levity of the rest who ought, in their own interest, to have
given to the matter their diligent attention. In consequence, the sect of
Freemasons grew with a rapidity beyond conception in the course of a century
and a half, until it came to be able, by means of fraud or of audacity, to gain
such entrance into every rank of the State as to seem to be almost its ruling
power. This swift and formidable advance has brought upon the Church, upon
the power of princes, upon the public well-being, precisely that grievous harm
which Our predecessors had long before foreseen. Such a condition has been
reached that henceforth there will be grave reason to fear, not indeed for the
Church -- for her foundation is much too firm to be overturned by the effort of
men -- but for those States in which prevails the power, either of the sect of
which we are speaking or of other sects not dissimilar which lend themselves
to it as disciples and subordinates.
8. For these reasons
We no sooner came to the helm of the Church than We clearly saw and felt it to
be Our duty to use Our authority to the very utmost against so vast an evil.
We have several times already, as occasion served, attacked certain chief
points of teaching which showed in a special manner the perverse influence
of Masonic opinions. Thus, in Our encyclical letter, Quod Apostolici Muneris, We endeavored to refute the monstrous doctrines of the socialists and
communists; afterwards, in another beginning "Arcanum," We
took pains to defend and explain the true and genuine idea of domestic life, of
which marriage is the spring and origin; and again, in that which begins
"Diuturnum," 11 We described the
ideal of political government conformed to the principles of Christian wisdom,
which is marvelously in harmony, on the one hand, with the natural order of
things, and, in the other, with the well-being of both sovereign princes and of
nations. It is now Our intention, following the example of Our predecessors, directly
to treat of the masonic society itself, of its whole teaching, of its aims,
and of its manner of thinking and acting, in order to bring more and more
into the light its power for evil, and to do what We can to arrest the
contagion of this fatal plague.
9. There are
several organized bodies which, though differing in name, in ceremonial, in
form and origin, are nevertheless so bound
together by community of purpose and by the similarity of their main opinions,
as to make in fact one thing with the sect of the Freemasons, which is a
kind of center whence they all go forth, and whither they all return. Now,
these no longer show a desire to remain concealed; for they hold their meetings
in the daylight and before the public eye, and publish their own newspaper
organs; and yet, when thoroughly understood, they are found still to retain the nature and the habits of secret societies. There are many things like mysteries which it is the fixed rule to hide with extreme care, not only from strangers,
but from very many members, also;
such as their secret and final designs, the names
of the chief leaders, and certain secret and inner meetings, as well as their
decisions, and the ways and means of carrying them out. This is, no
doubt, the object of the manifold difference among the members as to right,
office, and privilege, of the received distinction of orders and grades, and of
that severe discipline which is maintained.
Candidates are generally commanded to
promise -- nay, with a special oath, to swear -- that they will never, to any
person, at any time or in any way, make known the members, the passes, or the
subjects discussed. Thus, with a fraudulent external appearance, and
with a style of simulation which is always the same, the Freemasons, like
the Manichees of old, strive, as far as possible, to conceal themselves, and to admit no witnesses but their own members.
As a convenient manner of concealment, they assume
the character of literary men and scholars associated for purposes of learning. They speak of their zeal for a more cultured refinement, and of their love
for the poor; and they declare their one wish to be the amelioration of the
condition of the masses, and to share with the largest possible number all the
benefits of civil life. Were these purposes aimed at in real truth, they are by
no means the whole of their object. Moreover, to be enrolled, it is
necessary that the candidates promise and undertake to be thenceforward
strictly obedient to their leaders and masters with the utmost submission and
fidelity, and to be in readiness to do their bidding upon the slightest
expression of their will; or, if disobedient, to
submit to the direst penalties and death itself. As a fact,
if any are judged to have betrayed the doings of the sect or to have resisted
commands given, punishment is inflicted on them not infrequently, and with so
much audacity and dexterity that the assassin very often escapes the detection
and penalty of his crime.
10. But to
simulate and wish to lie hid; to bind men like slaves in the very tightest
bonds, and without giving any sufficient reason; to make
use of men enslaved to the will of another for any arbitrary act; to arm men's
right hands for bloodshed after securing impunity for the crime -- all
this is an enormity from which nature recoils. Wherefore, reason and truth
itself make it plain that the society of which we are speaking is in antagonism
with justice and natural uprightness. And this becomes still plainer, inasmuch
as other arguments, also, and those very manifest, prove that it is essentially
opposed to natural virtue. For, no matter how great may be men's cleverness in
concealing and their experience in lying, it is impossible to prevent the effects
of any cause from showing, in some way, the intrinsic nature of the cause
whence they come. "A good tree cannot produce bad fruit, nor a bad tree
produce good fruit." 12 Now, the masonic
sect produces fruits that are pernicious and of the bitterest savor. For, from
what We have above most clearly shown, that which is their ultimate purpose forces itself into view -- namely, the utter
overthrow of that whole religious and political order of the world which the Christian teaching has produced, and the substitution of a new state
of things in accordance with their ideas, of which the foundations and laws
shall be drawn from mere naturalism.
11. What We have
said, and are about to say, must be understood of the sect of the Freemasons
taken generically, and in so far as it comprises the associations kindred to it
and confederated with it, but not of the individual members of them. There may
be persons amongst these, and not a few who, although not free from the guilt
of having entangled themselves in such associations, yet are neither themselves
partners in their criminal acts nor aware of the ultimate object which they are
endeavoring to attain. In the same way, some of the affiliated societies,
perhaps, by no means approve of the extreme conclusions which they would, if
consistent, embrace as necessarily following from their common principles, did
not their very foulness strike them with horror. Some of these, again, are led
by circumstances of times and places either to aim at smaller things than the
others usually attempt or than they themselves would wish to attempt. They are
not, however, for this reason, to be reckoned as alien to the masonic
federation; for the masonic federation is to be judged not so much by the
things which it has done, or brought to completion, as by the sum of its
pronounced opinions.
12. Now, the fundamental doctrine of the naturalists,
which they sufficiently make known by their very name, is that human nature and human reason ought in all things to be
mistress and guide. Laying this down, they care little for
duties to God, or pervert them by erroneous and vague opinions. For they
deny that anything has been taught by God; they
allow no dogma of religion or truth which cannot be understood by the human
intelligence, nor any teacher who ought to be believed by reason of his
authority. And since it is the special and exclusive duty of the
Catholic Church fully to set forth in words truths divinely received, to teach,
besides other divine helps to salvation, the authority of its office, and to
defend the same with perfect purity, it is against the Church that the rage
and attack of the enemies are principally directed.
13. In those matters
which regard religion let it be seen how the sect of the Freemasons acts,
especially where it is more free to act without restraint, and then let any one
judge whether in fact it does not wish to carry out the policy of the
naturalists. By a long and persevering labor, they endeavor to bring about this
result -- namely, that the teaching office and authority of the Church may
become of no account in the civil State; and for this same reason they declare
to the people and contend that Church and State
ought to be altogether disunited. By this means they reject from the
laws and from the commonwealth the wholesome influence of the Catholic
religion; and they consequently imagine that States ought to be constituted
without any regard for the laws and precepts of the Church.
14. Nor do they think
it enough to disregard the Church -- the best of guides -- unless they also
injure it by their hostility. Indeed, with them it
is lawful to attack with impunity the very foundations of the Catholic
religion, in speech, in writing, and in teaching; and even the rights of the
Church are not spared, and the offices with which it is divinely invested are
not safe. The least possible liberty to manage affairs is left to the Church;
and this is done by laws not apparently very hostile, but in reality framed and
fitted to hinder freedom of action. Moreover, We see exceptional and
onerous laws imposed upon the clergy, to the end that they may be continually
diminished in number and in necessary means. We see also the remnants of the
possessions of the Church fettered by the strictest conditions, and subjected
to the power and arbitrary will of the administrators of the State, and the
religious orders rooted up and scattered.
15. But against the
apostolic see and the Roman Pontiff the contention of these enemies has been
for a long time directed. The Pontiff was first, for specious reasons, thrust
out from the bulwark of his liberty and of his right, the civil princedom; soon,
he was unjustly driven into a condition which was unbearable because of the
difficulties raised on all sides; and now the time
has come when the partisans of the sects openly declare, what in secret among
themselves they have for a long time plotted, that the sacred power of the
Pontiffs must be abolished, and that the papacy itself, founded by divine
right, must be utterly destroyed. If other proofs were wanting, this fact would
be sufficiently disclosed by the testimony of men well informed, of whom some
at other times, and others again recently, have
declared it to be true of the Freemasons that they especially desire to assail the Church with irreconcilable hostility,
and that they will never rest until they have destroyed whatever the supreme
Pontiffs have established for the sake of religion.
16. If those who are admitted as members are not commanded to
abjure by any form of words the Catholic doctrines, this omission, so far from
being adverse to the designs of the Freemasons, is more useful for their
purposes. First, in this way they easily deceive the simple-minded and the
heedless, and can induce a far greater number to become members. Again,
as all who offer themselves are received whatever may be their form of
religion, they thereby teach the great error of this age -- that a regard for religion
should be held as an indifferent matter, and that all
religions are alike. This manner of reasoning is calculated to bring about the ruin of all forms of
religion, and especially of the Catholic religion, which, as it is the
only one that is true, cannot, without great injustice, be regarded as merely
equal to other religions.
17. But
the naturalists go much further; for having, in the highest things, entered
upon a wholly erroneous course, they are carried
headlong to extremes, either by reason of the weakness of human nature, or
because God inflicts upon them the just punishment of their pride. Hence it
happens that they no longer consider as certain and permanent those things
which are fully understood by the natural light of reason, such as certainly
are -- the existence of God, the immaterial nature of the human soul, and its
immortality. The sect of the Freemasons, by a similar course of error, is
exposed to these same dangers; for, although in a general way they may profess
the existence of God, they themselves are witnesses that they do not all
maintain this truth with the full assent of the mind or with a firm conviction.
Neither do they conceal that this question about God is the greatest source and
cause of discords among them; in fact, it is certain that a considerable
contention about this same subject has existed among them very lately. But,
indeed, the sect allows great liberty to its votaries, so that to each side is
given the right to defend its own opinion, either that there is a God, or that
there is none; and those who obstinately contend that there is no God are as
easily initiated as those who contend that God exists, though, like the
pantheists, they have false notions concerning Him: all which is nothing else
than taking away the reality, while retaining some absurd representation of the
divine nature.
18. When this greatest fundamental truth has been overturned or weakened,
it follows that those truths, also, which are known by the teaching of nature
must begin to fall -- namely, that all things were made by the free will of God
the Creator; that the world is governed by Nantesnce; that souls do not die;
that to this life of men upon the earth there will succeed another and an
everlasting life.
19. When these truths are done away with, which are as the
principles of nature and important for knowledge and for practical use, it is
easy to see what will become of both public and private morality. We say
nothing of those more heavenly virtues, which no one can exercise or even
acquire without a special gift and grace of God; of which necessarily no trace
can be found in those who reject as unknown the redemption of mankind, the
grace of God, the sacraments, and the happiness to be obtained in heaven. We
speak now of the duties which have their origin in natural probity. That God is
the Creator of the world and its Nantesnt Ruler; that the eternal law commands
the natural order to be maintained, and forbids that it be disturbed; that the
last end of men is a destiny far above human things and beyond this sojourning
upon the earth: these are the sources and these the principles of all justice
and morality.
If these be taken away, as the
naturalists and Freemasons desire, there will immediately be no knowledge as to
what constitutes justice and injustice, or upon what principle morality is
founded. And, in truth, the teaching of morality which alone finds favor with
the sect of Freemasons, and in which they contend that youth should be
instructed, is that which they call "civil," and
"independent," and "free," namely, that which does not
contain any religious belief. But, how insufficient such teaching is,
how wanting in soundness, and how easily moved by every impulse of passion, is
sufficiently proved by its sad fruits, which have already begun to appear. For,
wherever, by removing Christian education, this teaching has begun more
completely to rule, there goodness and integrity of morals have begun quickly
to perish, monstrous and shameful opinions have grown up, and the audacity of
evil deeds has risen to a high degree. All this is commonly complained of and
deplored; and not a few of those who by no means wish to do so are compelled by
abundant evidence to give not infrequently the same testimony.
20. Moreover, human
nature was stained by original sin, and is therefore more disposed to vice than
to virtue. For a virtuous life it is absolutely necessary to restrain the
disorderly movements of the soul, and to make the passions obedient to reason.
In this conflict human things must very often be despised, and the greatest
labors and hardships must be undergone, in order that reason may always hold
its sway. But the naturalists and Freemasons,
having no faith in those things which we have learned by the revelation of God,
deny that our first parents sinned, and consequently think that free will is
not at all weakened and inclined to evil. 13 On the
contrary, exaggerating rather the power and the excellence of nature, and
placing therein alone the principle and rule of justice, they cannot even imagine that there is any need at all of
a constant struggle and a perfect steadfastness to overcome the violence and
rule of our passions.
Wherefore we see that men are publicly tempted by the many
allurements of pleasure; that there are journals
and pamphlets with neither moderation nor shame; that stage-plays are
remarkable for license; that designs for works of art are shamelessly sought in
the laws of a so-called realism; that the contrivances of a soft and
delicate life are most carefully devised; and that all the blandishments of
pleasure are diligently sought out by which virtue may be lulled to sleep.
Wickedly, also, but at the same time quite consistently, do those act who do away with the expectation of the joys of heaven, and
bring down all happiness to the level of mortality, and, as it were,
sink it in the earth. Of what We have said the following fact, astonishing not
so much in itself as in its open expression, may serve as a confirmation. For,
since generally no one is accustomed to obey crafty
and clever men so submissively as those whose soul is weakened and broken down
by the domination of the passions, there have been in the sect of the
Freemasons some who have plainly determined and proposed that, artfully and of
set purpose, the multitude should be satiated with a boundless license of vice,
as, when this had been done, it would easily come under their power and
authority for any acts of daring.
21. What
refers to domestic life in the teaching of the naturalists is almost all
contained in the following declarations: that marriage
belongs to the genus of commercial contracts, which can rightly be revoked by
the will of those who made them, and that the civil rulers of the State have
power over the matrimonial bond; that in the education of youth nothing is to
he taught in the matter of religion as of certain and fixed opinion; and each
one must he left at liberty to follow, when he comes of age, whatever he may
prefer. To these things the Freemasons fully assent; and not only
assent, but have long endeavored to make them into
a law and institution. For in many countries, and those nominally
Catholic, it is enacted that no marriages shall be considered lawful except
those contracted by the civil rite; in other places the law permits divorce;
and in others every effort is used to make it lawful as soon as may be. Thus, the time is quickly coming when marriages will be turned
into another kind of contract -- that is into changeable and uncertain unions
which fancy may join together, and which the same when changed may disunite.
With the greatest unanimity the sect of the
Freemasons also endeavors to take to itself the education of youth. They
think that they can easily mold to their opinions that soft and pliant age, and
bend it whither they will; and that nothing can be more fitted than this to
enable them to bring up the youth of the State after their own plan. Therefore,
in the education and instruction of children they allow no share, either of
teaching or of discipline, to the ministers of the Church; and in many places
they have procured that the education of youth shall he exclusively in the
hands of laymen, and that nothing which treats of the most important and most
holy duties of men to God shall be introduced into the instructions on morals.
22. Then come their doctrines of politics, in which the
naturalists lay down that all men have the same right, and are in every respect
of equal and like condition; that each one is naturally free; that no one has
the right to command another; that it is an act of violence to require men to
obey any authority other than that which is obtained from themselves. According
to this, therefore, all things belong to the free people; power is held by the
command or permission of the people, so that, when the popular will changes,
rulers may lawfully be deposed and the source of all rights and civil duties is
either in the multitude or in the governing authority when this is constituted
according to the latest doctrines. It is held also
that the State should be without God; that in the various forms of
religion there is no reason why one should have precedence of another; and that
they are all to occupy the same place.
23. That
these doctrines are equally acceptable to the Freemasons, and that they would
wish to constitute States according to this example and model, is too well
known to require proof. For some time past they have openly endeavored to bring
this about with all their strength and resources; and in this they prepare the
way for not a few holder men who are hurrying on even to worse things, in their endeavor to obtain equality and community of all
goods by the destruction of every distinction of rank and property.
24. What, therefore,
sect of the Freemasons is, and what course it pursues, appears sufficiently
from the summary. We have briefly given. Their
chief dogmas are so greatly and manifestly at variance with reason that nothing
can be more perverse. To wish to destroy the religion and the Church
which God Himself has established, and whose perpetuity He insures by His
protection, and to bring back after a lapse of
eighteen centuries the manners and customs of the pagans, is signal
folly and audacious impiety. Neither is it less horrible nor more tolerable
that they should repudiate the benefits which Jesus Christ so mercifully
obtained, not only for individuals, but also for the family and for civil
society, benefits which, even according to the judgment and testimony of
enemies of Christianity, are very great. In this insane and wicked endeavor we
may almost see the implacable hatred and spirit of revenge with which Satan
himself is inflamed against Jesus Christ.-- So also the
studious endeavor of the Freemasons to destroy the chief foundations of justice
and honesty, and to co-operate with those who would wish, as if they
were mere animals, to do what they please, tends only to the ignominious and
disgraceful ruin of the human race.
The evil, too, is increased by the dangers which threaten
both domestic and civil society. As We have elsewhere shown, 14 in marriage, according to the belief of almost every nation, there is
something sacred and religious; and the law of God has determined that
marriages shall not be dissolved. If they are deprived of their sacred
character, and made dissoluble, trouble and confusion in the family will be the
result, the wife being deprived of her dignity and the children left without
protection as to their interests and well being.-- To have in public
matters no care for religion, and in the arrangement and administration of
civil affairs to have no more regard for God than if He did not exist, is a
rashness unknown to the very pagans; for in their heart and soul the notion of
a divinity and the need of public religion were so firmly fixed that they would
have thought it easier to have a city without foundation than a city without
God. Human society, indeed for which by nature we are formed, has been
constituted by God the Author of nature; and from Him, as from their principle
and source, flow in all their strength and permanence the countless benefits
with which society abounds. As we are each of us admonished by the very voice
of nature to worship God in piety and holiness, as the Giver unto us of life
and of all that is good therein, so also and for the same reason, nations and
States are bound to worship Him; and therefore it is clear that those who would absolve society from all religious duty
act not only unjustly but also with ignorance and folly.
25. As men are by the
will of God born for civil union and society, and as the power to rule is so
necessary a bond of society that, if it be taken away, society must at once be
broken up, it follows that from Him who is the Author of society has come also
the authority to rule; so that whosoever rules, he is the minister of God.
Wherefore, as the end and nature of human society so requires, it is right to
obey the just commands of lawful authority, as it is right to obey God who
ruleth all things; and it is most untrue that the
people have it in their power to cast aside their obedience whensoever they
please.
26. In
like manner, no one doubts that all men are equal one to another, so far as
regards their common origin and nature, or the last end which each one has to
attain, or the rights and duties which are thence derived. But, as the
abilities of all are not equal, as one differs from another in the powers of
mind or body, and as there are very many dissimilarities of manner,
disposition, and character, it is most repugnant to reason to endeavor to
confine all within the same measure, and to extend complete equality to the
institutions of civil life. Just as a perfect condition of the body results
from the conjunction and composition of its various members, which, though
differing in form and purpose, make, by their union and the distribution of
each one to its proper place, a combination beautiful to behold, firm in
strength, and necessary for use; so, in the commonwealth, there is an almost
infinite dissimilarity of men, as parts of the whole. If they are to be all
equal, and each is to follow his own will, the State will appear most deformed;
but if, with a distinction of degrees of dignity, of pursuits and employments,
all aptly conspire for the common good, they will present the image of a State
both well constituted and conformable to nature.
27. Now, from the
disturbing errors which We have described the greatest dangers to States are
to be feared. For, the fear of God and reverence for divine laws being taken
away, the authority of rulers despised, sedition permitted and approved, and
the popular passions urged on to lawlessness, with no restraint save that of
punishment, a change and overthrow of all things will necessarily follow. Yea, this change and overthrow is deliberately planned and put
forward by many associations of communists and socialists;
and to their undertakings the sect of Freemasons is not hostile, but greatly
favors their designs, and holds in common with them their chief opinions.
And if these men do not at once and everywhere endeavor to carry out their
extreme views, it is not to be attributed to their teaching and their will, but
to the virtue of that divine religion which cannot be destroyed; and also
because the sounder part of men, refusing to be enslaved to secret societies,
vigorously resist their insane attempts.
28. Would that all
men would judge of the tree by its fruit, and would acknowledge the seed and
origin of the evils which press upon us, and of the dangers that are impending! We have to deal with a deceitful and crafty enemy,
who, gratifying the ears of people and of princes, has ensnared them by smooth
speeches and by adulation. Ingratiating themselves with rulers under a pretense
of friendship, the Freemasons have endeavored to make them their allies and
powerful helpers for the destruction of the Christian name; and that
they might more strongly urge them on, they have, with determined calumny,
accused the Church of invidiously contending with rulers in matters that affect
their authority and sovereign power. Having, by these artifices, insured their
own safety and audacity, they have begun to exercise great weight in the
government of States; but nevertheless they are prepared to shake the
foundations of empires, to harass the rulers of the State, to accuse, and to
cast them out, as often as they appear to govern otherwise than they themselves
could have wished. In like manner, they have by flattery deluded the people.
Proclaiming with a loud voice liberty and public prosperity, and saying that it
was owing to the Church and to sovereigns that the multitude were not drawn out
of their unjust servitude and poverty, they have imposed upon the people, and,
exciting them by a thirst for novelty, they have urged them to assail both the
Church and the civil power. Nevertheless, the expectation of the benefits which
was hoped for is greater than the reality; indeed, the common people, more
oppressed than they were before, are deprived in their misery of that solace
which, if things had been arranged in a Christian manner, they would have had
with ease and in abundance. But, whoever strive against the order which Divine
Nantesnce has constituted pay usually the penalty of their pride, and meet with
affliction and misery where they rashly hoped to find all things prosperous and
in conformity with their desires.
29. The
Church, if she directs men to render obedience chiefly and above all to God the
sovereign Lord, is wrongly and falsely believed either to be envious of the
civil power or to arrogate to herself something of the rights of sovereigns. On
the contrary, she teaches that what is rightly due to the civil power must be
rendered to it with a conviction and consciousness of duty. In teaching that
from God Himself comes the right of ruling, she adds a great dignity to civil
authority, and on small help towards obtaining the obedience and good-will of
the citizens. The friend of peace and sustainer of concord, she embraces all
with maternal love; and, intent only upon giving help to mortal man, she
teaches that to justice must be joined clemency, equity to authority, and
moderation to lawgiving; that no one's right must be violated; that order and
public tranquility are to he maintained; and that the poverty of those are in
need is, as far as possible, to be relieved by public and private charity.
"But for this reason," to use the words of St. Augustine, "men
think, or would have it believed, that Christian teaching is not suited to the
good of the State; for they wish the State to be founded not on solid virtue,
but on the impunity of vice." 15 Knowing
these things, both princes and people would act with political wisdom, 16 and
according to the needs of general safety, if, instead of joining with
Freemasons to destroy the Church, they joined with the Church in repelling
their attacks.
30.
Whatever the future may be, in this grave and widespread evil it is Our duty,
venerable brethren, to endeavor to find a remedy. And because We know that Our
best and firmest hope of a remedy is in the power of that divine religion which
the Freemasons hate in proportion to their fear of it, We think it to be of
chief importance to call that most saving power to Our aid against the common
enemy. Therefore, whatsoever the Roman Pontiffs Our
predecessors have decreed for the purpose of opposing the undertakings and
endeavors of the masonic sect, and whatsoever they have enacted to enter or
withdraw men from societies of this kind, We ratify and confirm it all by our
apostolic authority: and trusting greatly to the good will of
Christians, We pray and beseech each one, for the sake of his eternal
salvation, to be most conscientiously careful not in the least to depart from
what the apostolic see has commanded in this matter.
31. We pray and
beseech you, venerable brethren, to join your efforts with Ours, and earnestly
to strive for the extirpation of this foul plague, which is creeping through
the veins of the body politic. You have to defend the glory of God and the
salvation of your neighbor; and with the object of your strife before you,
neither courage nor strength will be wanting. It will be for your prudence to
judge by what means you can best overcome the difficulties and obstacles you
meet with. But, as it befits the authority of Our office that We Ourselves
should point out some suitable way of proceeding, We
wish it to be your rule first of all to tear away the mask from Freemasonry,
and to let it be seen as it really is; and by sermons and pastoral letters to
instruct the people as to the artifices used by societies of this kind in
seducing men and enticing them into their ranks, and as to the depravity of
their opinions and the wickedness of their acts. As Our predecessors
have many times repeated, let no man think that he may for any reason
whatsoever join the masonic sect, if he values his Catholic name and his
eternal salvation as he ought to value them. Let no
one be deceived by a pretense of honesty. It may seem to some that Freemasons
demand nothing that is openly contrary to religion and morality; but, as the
whole principle and object of the sect lies in what is vicious and criminal, to
join with these men or in any way to help them cannot be lawful.
32. Further, by
assiduous teaching and exhortation, the multitude must be drawn to learn
diligently the precepts of religion; for which purpose we earnestly advise that
by opportune writings and sermons they be taught the elements of those sacred
truths in which Christian philosophy is contained. The result of this will be
that the minds of men will be made sound by instruction, and will be protected
against many forms of error and inducements to wickedness, especially in the
present unbounded freedom of writing and insatiable eagerness for learning.
33. Great, indeed, is
the work; but in it the clergy will share your labors, if, through your care,
they are fitted for it by learning and a well-turned life. This good and great
work requires to be helped also by the industry of those amongst the laity in
whom a love of religion and of campaign is joined to learning and goodness of
life. By uniting the efforts of both clergy and laity, strive, venerable
brethren, to make men thoroughly know and love the Church; for, the greater their knowledge and love of the Church, the
more will they be turned away from clandestine societies.
34. Wherefore, not
without cause do We use this occasion to state again what We have stated
elsewhere, namely, that the Third Order of St. Francis, whose discipline We a
little while ago prudently mitigated, 16 should be
studiously promoted and sustained; for the whole object of this Order, as
constituted by its founder, is to invite men to an imitation of Jesus Christ,
to a love of the Church, and to the observance of all Christian virtues; and
therefore it ought to be of great influence in suppressing the contagion of
wicked societies. Let, therefore, this holy sodality be strengthened by a daily
increase. Amongst the many benefits to be expected from it will be the great
benefit of drawing the minds of men to liberty, fraternity, and equality of
right; not such as the Freemasons absurdly imagine, but such as Jesus Christ
obtained for the human race and St. Francis aspired to: the liberty, We mean,
of sons of God, through which we may be free from slavery to Satan or to
our passions, both of them most wicked masters; the fraternity whose origin is
in God, the common Creator and Father of all; the equality which, founded on
justice and charity, does not take away all distinctions among men, but, out of
the varieties of life, of duties, and of pursuits, forms that union and that
harmony which naturally tend to the benefit and dignity of society.
35. In the third
place, there is a matter wisely instituted by our forefathers, but in course of
time laid aside, which may now be used as a pattern and form of something
similar. We mean the associations of guilds of workmen, for the protection,
under the guidance of religion, both of their temporal interests and of their
morality. If our ancestors, by long use and experience, felt the benefit of
these guilds, our age perhaps will feel it the more by reason of the
opportunity which they will give of crushing the power of the sects. Those who
support themselves by the labor of their hands, besides being, by their very
condition most worthy above all others of charity and consolation, are also
especially exposed to the allurements of men whose ways lie in fraud and
deceit. Therefore, they ought to be helped with the greatest possible kindness,
and to be invited to join associations that are good, lest they be drawn away to
others that are evil. For this reason, We greatly wish, for the salvation of
the people, that, under the auspices and patronage of the bishops, and at
convenient times, these gilds may be generally restored. To Our great delight,
sodialities of this kind and also associations of masters have in many places
already been established, having, each class of them, for their object to help
the honest workman, to protect and guard his children and family, and to
promote in them piety, Christian knowledge, and a moral life. And in this
matter We cannot omit mentioning that exemplary society, named after its
founder, St. Vincent, which has deserved so well of the lower classes. Its acts
and its aims are well known. Its whole object is to give relief to the poor and
miserable. This it does with singular prudence and modesty; and the less it
wishes to be seen, the better is it fitted for the exercise of Christian
charity, and for the relief of suffering.
36. In the fourth
place, in order more easily to attain what We wish, to your fidelity and
watchfulness We commend in a special manner the young, as being the hope of
human society. Devote the greatest part of your care to their instruction; and
do not think that any precaution can be great enough in keeping them from
masters and schools whence the pestilent breath of the sects is to be feared.
Under your guidance, let parents, religious instructors, and priests having
the cure of souls use every opportunity, in their Christian teaching, of
warning their children and pupils of the infamous nature of these societies, so
that they may learn in good time to beware of the various and fraudulent
artifices by which their promoters are accustomed to ensnare people. And
those who instruct the young in religious knowledge will act wisely if they
induce all of them to resolve and to undertake never to bind themselves to any
society without the knowledge of their parents, or the advice of their parish
priest or director.
37. We
well know, however, that our united labors will by no means suffice to pluck up
these pernicious seeds from the Lord's field, unless the Heavenly Master of the
vineyard shall mercifully help us in our endeavors. We must, therefore, with
great and anxious care, implore of Him the help which the greatness of the
danger and of the need requires. The sect of the Freemasons shows itself
insolent and proud of its success, and seems as if it would put no bounds to
its pertinacity. Its followers, joined together by a wicked compact and by
secret counsels, give help one to another, and excite one another to an
audacity for evil things. So vehement an attack demands an equal
defense-namely, that all good men should form the widest possible association
of action and of prayer. We beseech them,
therefore, with united hearts, to stand together and unmoved against the
advancing force of the sects; and in mourning and supplication to stretch out
their hands to God, praying that the Christian name may flourish and prosper,
that the Church may enjoy its needed liberty, that those who have gone astray
may return to a right mind, that error at length may give place to truth, and
vice to virtue. Let us take our helper and intercessor the Virgin Mary, Mother
of God, so that she, who from the moment of her conception overcame Satan may
show her power over these evil sects, in which is revived the contumacious
spirit of the demon, together with his unsubdued perfidy and deceit. Let us
beseech Michael, the prince of the heavenly angels, who drove out the infernal
foe; and Joseph, the spouse of the most holy Virgin, and heavenly patron of the
Catholic Church; and the great Apostles, Peter and Paul, the fathers and
victorious champions of the Christian faith. By their patronage, and by
perseverance in united prayer, we hope that God will mercifully and opportunely
succor the human race, which is encompassed by so many dangers.
38. As a pledge of
heavenly gifts and of Our benevolence, We lovingly grant in the Lord, to you,
venerable brethren, and to the clergy and all the people committed to your
watchful care, Our apostolic benediction.
Given at St. Peter's
in Rome, the twentieth day of April, 1884, the sixth year of Our pontificate.
LATIN
TEXT: Acta Leonis, 4: 43-70; Acta Sanctae Sedis, 16:417-33.
ENGLISH TRANSLATION: The
Church Speaks to the Modern World, ed. by Etienne Gilson (Image
Books, 1954), 117-39.
REFERENCES:
1. De cit. Dei, 14, 28 (PL 41, 436).
2. Ps. 82:24.
3. Const. In Eminenti, April 24, 1738.
4. Const. Providas, May 18, 1751.
5. Const. Ecclesiam a Jesu Christo, Sept. 13,
1821.
6. Const. given March
13,1825.
7. Encyc. Traditi, May 21,1829.
8. Encyc.
Mirari, August 15,1832.
9. Encyc. Qui
Pluribus, Nov. 9, 1846; address Multiplices inter, Sept. 25,1865,
etc.
10. Clement XII
(1730-40); Benedict XIV (1740-58); Pius VII (1800-23); Pius IX (1846-78).
11. See nos. 79, 81, 84.
12. Matt. 7:18.
13. Trid., sess. vi, De justif., c. 1.
Text of the Council of Trent: ''tametsi in eis (sc. Judaeis) liberum
arbitrium minime extinctum esset, viribus licet attenuatum et inclinatum.”
14. See Arcanum, no. 81.
15. Epistola 137, ad Volusianum, c.
v, n. 20 (PL 33, 525).
16. The
text here refers to the encyclical letter Auspicato Concessum (Sept. 17,
1882), in which Pope Leo XIII had recently glorified St. Francis of Assisi on
the occasion of the seventh centenary of his birth. In this encyclical, the
Pope had presented the Third Order of St. Francis as a Christian answer to the
social problems of the times. The constitution Misericors Dei Filius (June
23, 1883) expressly recalled that the neglect in which Christian virtues are
held is the main cause of the evils that threaten societies. In confirming the
rule of the Third Order and adapting it to the needs of modern times, Pope Leo
XIII had intended to bring back the largest possible number of souls to the
practice of these virtues.
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© 2009 virgo-maria.org
[1]
http://www.virgo-maria.org/articles/2009/VM-2009-08-05-A-00-Suresnes-Loge_et_divan.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-07-30-A-00-Jean_Luc_Maxence-Celier.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-07-27-A-00-Abbe_Celier_edite_par_FM.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-03-12-A-01-Jean-Luc_Maxence_et_Celier_2.pdf
[2] Cf at the end of this article the list of electronic references of fact finding and well documented studies of Virgo Maria on Father Celier, the Saint Pius X Fraternity, and on his strategic power to harm the Fraternity right in its cente
[4]
http://www.virgo-maria.org/articles/2009/VM-2009-08-05-A-00-Suresnes-Loge_et_divan.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-07-30-A-00-Jean_Luc_Maxence-Celier.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-07-27-A-00-Abbe_Celier_edite_par_FM.pdf
[5]
http://books.google.fr/books?id=ZyMgQYurWQQC&pg=PA57&lpg=PA57&dq=triangulation+franc-maçonnerie&source=bl&ots=k2027lF4NU&sig=HyA9OEb49JolJ9dOPheycS8wH4s&hl=fr&ei=M7yeSuzLDpPs-Aa29tHaCw&sa=X&oi=book_result&ct=result&resnum=4#v=onepage&q=&f=false
[7]
http://www.virgo-maria.org/articles/2006/VM-2006-10-12-E-00-DIAPO_Oeuvre_de_Mgr_Lefebvre_trahie_par_Menzingen.pdf
[8]
From November 2006, the London press, nowadays usually the best informed on these religious subjects, stressed that the Motu Proprio had already been signed by the apostate priest Ratzinger-Benedict XVI, and that this initiative towards the SSPX actually corresponded with the calendar of the expected integration of the Anglican Church in the Roman Conciliar Church:
Cf. http://www.virgo-maria.org/articles/2006/VM-2006-11-27-A-00-Mgr_Fellay_dupe_Anglicans_Tighe.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-11-27-A-00-Motu_Hilarant_Times_1.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-11-28-A-00-Motu_proprio_signe_1.pdf
[10]
Father Celier gives the first chapter of the third part (“Future” (sic)) of his program book of joining of the SSPX with Rome the title “Triangulation”, which would only make sense to a Masonic reader, and thus retain his attention from the start.
[11]
http://www.virgo-maria.org/articles/2007/VM-2007-03-11-A-01-Derives_abbe_Celier_par_un_fidele.pdf
[12]
According to his own terms, published at the end of 2008 in his book La Loge et le Divan.
[13]
« F∴M∴ of the Grande∴ Loge∴ de France∴ according to the Ancient and Accepted Scottish Rite ». Only by reading number 269 (February 1st to 15th, 2009) of Emmanuel Ratier’s Faits & Documents, after the publication in October 2008 (copyright registration) of Jean-Luc Maxence’s book « La Loge et le Divan » (Dervy-Books, specialized in esoteric works), can the public learn these last facts and qualifications. Not even a word from the feather of Mr. Jean-Luc Maxence, psychoanalyst.
[15]
http://www.virgo-maria.org/articles/2007/VM-2007-05-05-B-00-Livre_Abbe_Celier_par_un_lecteur.pdf
[18]
http://www.virgo-maria.org/articles/2007/VM-2007-05-23-A-00-Abbe-Celier_desavoue_par_un_eveque.pdf
[19]
http://www.virgo-maria.org/articles/2007/VM-2007-05-23-A-00-Abbe-Celier_desavoue_par_un_eveque.pdf
[20]
http://www.virgo-maria.org/articles/2007/VM-2007-05-26-A-00-Mgr_Tissier_desavoue_abbe_Celier.pdf
[28]
http://www.rore-sanctifica.org
http://www.virgo-maria.org/articles/2007/VM-2007-07-09-B-00-Cuisine_Consilium.pdf
http://www.virgo-maria.org/articles/2007/VM-FLASH-2007-07-14-D-00-Unique-Rite_et_Vote.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-07-10-A-00-Mgr_Lefebvre_validite_NOM.pdf
http://www.virgo-maria.org/articles/2007/Reflexions_NOM_Mgr_Guerard_1977.pdf
[30]
http://www.rore-sanctifica.org/etudes/2007/RORE_2007-03-31_Les_10_Cartons_des_Archives_officielles_du_Consilium_et_des_Schemata.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-04-04-A-00-Photos_Consilium_1.pdf
[31]
In 1999 he himself still denounced in a German video “the four special lodges, reserved to clergymen, which operate in the Vatican these days”.
What has happened to him since the year 2000 and the pilgrimage of the SSPX to Rome that he had organized that year???
[38]
http://www.virgo-maria.org/articles/2007/VM-2007-01-17-A-00-Mgr_Fellay_censure_par_infiltres_5.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-01-29-A-01-Role_abbe_Celier_2.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-06-07-A-00-Qui_gouverne_la_FSSPX.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-06-08-A-00-Celier_patron_de_la_France.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-07-05-A-00-Celier_censure_Galaretta.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-08-11-C-00-Abbe_Celier_censure_Mgr_de_Galarreta.pdf
[39]
Very appropriate for the fabulous caliber of Father Celier’s intellectual and academic qualities, as a famous “hygienist engineer (Academic Technology Institute Bachelor +2)” of the SSPX, eminent member of the from now on renowned “theological Commission” of the SSPX, officially charged by Bishop Fellay with holding in the name of the Fraternity Saint Pius X the pseudo “doctrinal discussions” behind CLOSED DOORS with the experts of the “ecumenical” modernistic globalist Masonic apostate Rome:
http://www.virgo-maria.org/articles/2007/VM-2007-10-16-B-00-Commission-theologique.pdf
[44]
http://www.virgo-maria.org/articles/2006/VM-2006-10-10-A-00-Appel_aux_quatre_eveques_de_la_FSSPX.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-12-16-A-00-Video_lettre_aux_4_eveques.pdf
[45]
http://www.virgo-maria.org/articles/2006/VM-2006-10-19-A-00-L_abbe_Lorans_compromet_Mgr_Fellay.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-10-20-A-00-Les_mensonges_de_Mgr_Fellay.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-10-23-A-00-Traditio_denonce_le_mensonge_public_de_Mgr_Fellay_1.pdf
[46]
http://www.virgo-maria.org/articles/2006/VM-2006-11-05-A-00-Abbe_Lorans_TF1_St_Nicolas.pdf
http://www.virgo-maria.org/articles_HTML/2006/011_2006/VM-2006-11-05/2006-11-05_TF1_Lorans.mp3
[48]
http://www.virgo-maria.org/articles/2007/VM-2007-01-17-A-00-Mgr_Fellay_censure_par_infiltres_5.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-01-26-A-01-Plan%20de%20Matraquage_1.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-01-04-A-00-Ratzinger_apostasie_mosquee_bleue.pdf
[49]
http://www.virgo-maria.org/articles/2007/VM-2007-06-04-A-00-Mgr_Fellay_Donec_Ponam.pdf
http://www.rore-sanctifica.org/etudes/2007/RORE_Communique-2007-06-03_Probabilisme_Mgr_Fellay.pdf
http://www.virgo-maria.org/articles/2008/VM-2008-12-27-A-00-Constellation_tutiorisme.pdf
[50]
http://www.rore-sanctifica.org/etudes/2008/RORE_Communique-2008-09-25_Abbe_Scott-reordinations.pdf
Father Scott distinguished himself by courageously denouncing the heresies contained in the encyclicals of the apostate priest Ratzinger-Benedict XVI, and especially by protesting from the day of its publication against the Motu Proprio which downgrades the Holy Tridentine Mass, hypocritically as much as impudently qualified by the apostate priest Ratzinger-Benedict XVI as “extraordinary form”, to a rank even lower than that of the Masonic sacrilegious and invalid Synaxis of Bugnini∴-Montini/PaulVI, described as “ordinary form of the SINGLE Latin rite of the Holy Catholic Mass”
http://w
ww.virgo-maria.org/articles/2007/VM-FLASH-2007-07-11-F-00-Abbe_Scott_contre_Unique_rite.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-07-14-C-00-Abbe_Scott_Motu_Proprio.pdf
[51]
http://www.virgo-maria.org/articles/2007/VM-2007-04-24-A-00-Qui_veut_la_mort_de_Virgo_Maria_2.pdf
[52]
http://www.virgo-maria.org/articles/2007/VM-2007-06-26-A-00-Jugement_du_refere.pdf
http://www.virgo-maria.org/articles/2007/Refere-2007-05-10.pdf
[53]
http://www.virgo-maria.org/articles/2007/VM-2007-11-29-MgrTissier_SuperModernisme.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-11-14-A-00-Mgr_Tissier_a_Paris.pdf
http://www.virgo-maria.org/articles/2007/2007-11-11-Mgr_Tissier_Modernisme.pdf
[54]
http://www.virgo-maria.org/articles/2009/VM-2009-07-22-A-00-Conciliarisation-rampante-de-la-FSSPX.pdf
[57]
http://www.virgo-maria.org/articles/2008/VM-2008-09-07-A-00-Abbe_Lorans_primant_les_conciliaires.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-07-31-A-00-Abbe_Lorans-GREC.pdf
http://www.virgo-maria.org/articles/2006/VM-2006-06-17-3-00-Petite_grammaire_du_GREC_de_l_abbe_Lorans%20(1).pdf
http://www.virgo-maria.org/articles/2006/VM-2006-06-25-1-00-Communique_de_Mme_Perol_recu_le_24_juin_2006.pdf
[58]
In 1994, three years after the unexpected disappearance of Bishop Lefebvre, Father Celier “was indeed bombarded” by Bishop Fellay, the new General Superior of the SSPX, and by Father Aulagnier, then Superior of the District of France of the Fraternity, with the direction of the Fideliter magazine and the Clovis Editions.
He exerted then since more than one decade, in connection with his friend Yves Chiron, the function of teacher of students of the the last year of the secondary school of the Fraternity’s traditional catholic College in Chateauroux, teaching them his “Course in Philosophy” which he published in 1994 under the title “the mortal god” at Fideliter Editions. This book constitutes, as demonstrated by the Circle of Athens, a genuine “Initiatory Guide of Apostasy”, taught for more than ten years to the last year secondary school students of the traditional catholic College of Chateauroux, of which some, thus led astray, have been able to enter thereafter the Seminary of Écône, in order to be ordained priests of the Fraternity Saint Pius X:
Cf. http://www.virgo-maria.org/articles/2007/VM-2007-12-01-A-00-Celier_Dieu_Mortel.pdf
[59]
http://www.virgo-maria.org/articles/2007/VM-2007-10-02-A-00-Lettre_a_Mgr_Fellay_dons_et_legs.pdf
http://www.virgo-maria.org/articles/2007/VM-2007-10-02-B-00-Wikipedia-FSSPX-censure-dons-et-legs.pdf
http://www.virgo-maria.org/articles/2009/VM-2009-04-10-A-00-Lettre_Upinsky_a_Mgr_Tissier.pdf
[60]
Some of them have been recalled higher.