A visit to Econe

After the Credo Holy Year Pilgrimage I returned to Ecône with the seminarians, travelling on the all-night train from Rome and arriving on the morning of Tuesday, 27 May. The account which follows is my personal impression of Ecône. It will, I hope, convey however inadequately something of the spirit of the Seminary. The train in which we were travelling continued on to France with large numbers of French pilgrims on board.

The train stops at about 10:00 a. m. The whole platform is soon full of seminarians in their long black soutanes. Their fellow pilgrims lean from every window in the train laughing, talking, shouting, gesticulating - some are weeping and smiling at the same time. Everyone seems in the best of good humor - and what a lot of young girls there are! One might imagine that there was a pop-group on the platform! The train begins to move. The passengers lean even further out. "Adieu! Au revoir!" They wave. They smile. They weep. "Merci pour tout - Thank you for everything!" cries one of the girls. "Merci pour tout!" Her farewell is echoed from other windows. Some of the seminarians watch the train as it vanishes from sight; others begin stacking the luggage. I have the feeling I am back in the army again and have just piled out of a troop train; the atmosphere is almost identical. There is a great deal of laughter, and a tremendous atmosphere of comradeship; but, unlike the army, there is no one giving orders. In fact, no one ever appears to give any orders. The seminarians and their professors seem to form a corporate entity - an impression that will be strengthened throughout my stay at the Seminary. Everyone knows what he should be doing, how he should be doing it, and when.

"Come along, we've been invited for a beer." We all troop out of the station to a local restaurant. The seminarians are tremendously popular wherever they go. We can't all fit inside. There are more than a hundred seminarians, about twenty priests, myself, and a young American who will be entering the Seminary in September. Some of us sit at the tables on the pavement. Everything is "on the house."

It is soon time to take another train along the branch line to Riddes; then follows a walk of several kilometers to the Seminary at Ecône. Fortunately a Volkswagen bus is available to take the luggage. We approach the Seminary through extensive vineyards which belong to it and are tended by the students. Manual work forms an important item in their training. Ecône is situated among scenes of breath-taking natural beauty. Great snow-capped mountains rise up on eCred side. A gigantic waterfall tumbles down the mountainside behind the Seminary. The buildings themselves consist, firstly, of a large and very Swiss-looking house - formerly belonging to the Canons of St. Bernard and about three hundred years old. Archbishop Lefebvre had begun his work of priestly formation with a few students in Fribourg. The numbers expanded immediately and this building with the surrounding land was put at his disposal. The influx of new seminarians was soon so great that it was inadequate almost at once. New wings stretch off in all directions and their effect upon the visitor, the British visitor at least, is staggering. I would not have believed that any Catholic institution could be so ultra-modern. Truly, where the buildings are concerned, it is the space-age seminary. But there is no time to look around; lunch is being served immediately. I am taken to the bursar together with my American friend and we are shown to guest rooms in the old house. The rooms are furnished comfortably but simply; nothing useful is missing and everything works perfectly - and what a view from the window! We are asked to come down for lunch at once. The refectory is a huge room, clean, cheerful, and full of light; for there are large windows looking out onto the mountains on one side, and the other wall, alongside which there is a corridor, is made entirely of great glass bricks. I am astonished to find a case for my table-napkin with my name typed on a card inserted into a plastic socket - and I can scarcely have been in the building for five minutes! When I return to my room after lunch there is an identical card >

Every meal begins with a short grace (in Latin, naturally). There is reading from the Bible (which is always in French) and this is heard throughout the refectory by means of a superb amplification system which functions faultlessly. The same is true of a loudspeaker system which reaches every part of the building and the grounds. This is all operated by nuns in the most traditional habits who sit in a room surrounded by the most sophisticated electronic equipment, from which they summon "Monsieur the Abbé This" to answer a telephone call from Germany or "Monsieur the Abbé That" to come to Parlor Number Two where a visitor awaits him. The same system is used to rouse the community each morning in a very gentle manner with a series of soothing chimes. Similar chimes indicate the beginning or end of a lecture, a service in the chapel, or a mealtime.

The meals are simple but nourishing. The food is cooked by brothers of the order in a kitchen that looks like something out of the twenty-first century. It is served by the seminarians, who take it in turns to wait at table. Almost all the work in the Seminary is carried out by the seminarians, including such tasks as cleaning the corridors and stairs; but as these are all covered in thick hard - wearing carpet it is easily done.

When lunch is over it is announced that the community Mass will be at 17:00. In view of the exacting pilgrimage they have just completed, the afternoon will be free. During this time I am shown around the Seminary. My stock of superlatives is inadequate to express the impression it makes on me. The light and airy lecture rooms, the large and comfortable study-bedrooms for the students (the professors have a study, a separate bedroom, and a private bathroom). The library in the newest wing is already well stocked but with row after row of new and empty shelves to allow for expansion. There is a music room with the latest stereo equipment and an extensive collection of religious and classical music: I am pleased to see that someone has been playing Byrd's Mass for Five Voices. There is no television and the students are not allowed radios; nor is smoking permitted in the Seminary.

There are a good number of chapels and oratories but the main chapel is a recently converted barn - a massive structure with walls at least three feet thick. It is divided into two sections, one for the community and one for visitors. The number of visitors wishing to attend the Seminary Masses had grown so much that this new chapel was necessary - the previous one could hardly accommodate the seminarians. At least one hundred and fifty visitors had been attending the community Mass each Sunday. On 9 May, the Swiss bishops had withdrawn their canonical authorization from the Seminary. Canonically it had ceased to exist - in the language of Orwell's Nineteen Eighty-four it could now be described as an "unseminary." The announcement had appeared in the Swiss press on Saturday, 10 May. The bishops had said that, as a result of their decision, no faithful Catholic could continue to support the Seminary ("aucun fidèle n 'a plus le droit de lui accorder son appui"). There was some speculation in the Seminary as to how many, if any, visitors would come for the Mass on Sunday, 11 May. Over three hundred crammed themselves into the chapel - double the normal number and this figure increased the next week.

Just before 17:00 the seminarians file in for their community Mass. I have already referred to my impression of their forming a corporate entity: it is during the liturgy that this impression becomes most manifest. All stand as the celebrant and servers enter. As the Mass begins a sharp tap is heard. All kneel as if one person. Introibo ad altare Dei - Ad Deum qui laetificat juventutem meam - it is as if one person is responding, half speaking, half chanting. I soon discover that Ecône has a liturgical style of its own. Judica me Deus, et discerne causam meam de gente non sancta...It is impossible not to apply these words to those who are persecuting the Seminary; to those who will allow practically any abomination to take place during the celebration of Mass, but who are adamant that to begin it with Psalm 42 is a crime crying out to heaven for vengeance! (As the celebrant is now encouraged to add some words of his own at the beginning of Mass, why should he not choose Psalm 42? and if the congregation wishes to say some of the verses, is this not a dialogue? and surely nothing is more praiseworthy than a dialogue in the renewed Church?)

It is not simply the seminarians who seem to be an entity - everything in the chapel blends into an organic whole: the dignified and beautiful altar; the priest with his quiet words, his slow and deliberate gestures; the acolytes whose movements must surely be synchronized, the words of the Mass, the seminarians who have been absorbed into the liturgy, who are simply part of what is happening. And what is happening? The Sacrifice of Calvary is being rendered present in our midst. There is indeed but one entity here - and that entity is Christ. Hoc est enim Corpus Meum. Christ is present upon the altar, present physically, present in person. The priest raises Christ's true Body for our adoration - the same Body Which was born of the Virgin, Which hung on the Cross as an offering for the salvation of the world, and Which is seated at the right hand of the Father. The priest who elevates the Host is also Christ, and how easy it is to believe this at Mass at Ecône. And the Congregation is Christ too, His Body on earth to build up His kingdom and, when they receive Holy Communion, they are united with Him and with each other as fully and perfectly as it is possible to be. This then is the secret of Ecône, this is the aim and the effect of the formation given there, the complete incorporation into Christ of these young men whose vocation it is to bring Christ to others.

In the pew in front of me there is a young couple with three children. The older girls use their missals with complete facility and make the responses with scarcely a glance at the page. The youngest child, about six years old, has a little book with a simple text and pictures of the action of the Mass. From time to time her sister checks to see that the picture corresponds with what the priest is doing at the altar.

Ite Missa Est says the priest. Deo Gratias comes the response; and what grace and blessings those who have been present at the Mass have to thank God for. Yet this is the Seminary which the French bishops, the Swiss bishops, and now the Vatican are trying to suppress. In principio erat Verbum....Once again the reason why is clear. We are in the midst of a "renewal" - which forbids the reading of the Last Gospel of St. John. Et tux in tenebris lucet, et tenebrae eam non comprehenderunt. Ecône is a light, a light shining in the darkness that is now enveloping the Church, a light which reveals the hollowness of a renewal about which much is spoken but of which nothing is seen, a light which must be extinguished if the shallowness of this renewal is to remain hidden.

Today I am to follow the seminarians throughout their normal program. They rise at 6:00. At 6:30 there is Prime followed by meditation. The Community Mass takes place at 7:15 and breakfast is at 8:00. Lectures begin at 9:00. The next is at 10:00 and the third at 11:00. Each lasts about forty-five minutes. They begin and end with prayer, they are very intensive and demand a high degree of attention. A large proportion of the students are graduates of secular universities and are able to cope with the demanding curriculum without great difficulty. Some of the younger seminarians find it requires an enormous effort - particularly those whose French is not too good when they arrive, as the teaching is conducted through this medium. There are several dozen students whose mother tongue is not French - Germans, Italians, Spaniards, English, Scottish, Australian, and above all American. There are also students from Africa and Asia. The title "International Seminary of St. Pius X" is well merited. I notice that an English student sitting next to me, now in his second year, makes his notes in French. In the Canon Law lecture the subject is that of the Oath. There is a great deal to condense into one lecture and the professor expounds the subject at great speed. The students open their Latin Codes of Canon Law at Canon 316. The difference between an oath and a vow is explained. We soon learn the difference between a iuramentum assertorium and a iuramentum promissorium. Canon follows canon as information is given on witnesses worthy of confidence, when oaths are binding on heirs, licitness, validity, obligation, annulment, dispensation, commutation, complications arising from possible conflicts with civil law. From time to time my eyes wander to the window through which I can see the great waterfall gleaming and shimmering in the bright sun. Soon the sun becomes too bright and the curtains are drawn. The loud-speaker summons an Abbé with a German name to the telephone. The professor is explaining how two apparently contradictory canons are not contradictory at all. Then chimes are heard over the loudspeaker announcing the end of the lecture. After the lecture the students crowd round the professor in friendly and animated conversation. During the lecture the atmosphere was formal and businesslike - afterwards it is all friendliness and informality.

At 12:10 there is Sext and the Angelus followed by lunch. Lunch is followed by recreation and the manual work - which can be synonymous if necessary. All students are asked to report to the vigneron, who has some urgent tasks to be done in the vineyard. There must have been some who when they answered a call to become laborers in the vineyard of the Lord had not expected to do so in quite such a literal manner. But the work is done with a great deal of gusto and a great deal of laughter, and the vigneron seems well pleased as he reappears with wine for those who want it.

Manual work is followed by two hours private study by the students in their rooms or the library - and study they do and study they must. If there is any feeling of anxiety among the seminarians during my visit it concerns their forthcoming examinations rather than the campaign to have the Seminary closed.

At 16:00 Goûter is available for those who want it - a cup of tea or coffee and a piece of bread and jam. Every weekday there is a plainchant practice at 18:00 - which explains the exceptionally high standard of chant in the Seminary. This is followed at 18:30 by a spiritual conference and at 19:00 by one of a variety of spiritual exercises, the Rosary, Benediction, Way of the Cross. Dinner is at 19:30, after which a period of recreation follows until Compline at 20:45. At 22:00 hours lights must be put out and strict silence observed.

It is impossible in any written account even to begin to convey any adequate impression of the atmosphere of Ecône. Serenity is perhaps the best word to describe it. This serenity derives in part from order and from discipline, but it is a discipline which comes from within, a discipline that is freely and consciously accepted, but which is practiced unconsciously and naturally. Above all, the atmosphere comes from the spirit of prayer which pervades the community. If asked to describe Ecône in one phrase there could be no other answer but "a community of prayer." This prayer springs from and is fostered by the deep spirituality evoked by the sublime liturgical worship which permeates the life of the Seminary. Whenever there are no lectures, there are students praying in the chapel or one of the many oratories. Look from any window in the Seminary and you will see soutane-clad figures walking in the vineyards and along the mountain paths saying the rosary. In the long corridors of the Seminary there are some very fine examples of baroque statuary - Our Lady, St. Joseph, the Sacred Heart. Strangely enough they appear in complete harmony with their very modern setting. Votive lights burn before them continually and in the evening there is almost invariably one young man kneeling in prayer before each statue. There is a particularly strong devotion to St. Pius X - the patron of the Seminary - before whose picture, beneath which there is a relic in the wall, a stream of prayers is offered for his intercession. However, although the atmosphere of Ecône is one of sanctity it is certainly not sanctimonious; there is no affectation, no conscious attempt to appear pious. The spirituality is natural and spontaneous and certainly accounts for the cheerfulness, the feeling of joy, which is equally evident and a real indication of true holiness.

Thursday, 29 May, is the Feast of Corpus Christi which is prepared for by solemn Vespers on the Wednesday evening. I will not even attempt to describe the beauty, the dignity, the perfection of this service. There is all-night exposition of the Blessed Sacrament and, during the night, I have the good fortune to make a visit to the chapel just before Matins are sung. I am not normally at my most receptive at 3:00 a. m., but I can state in all honesty that the only question I ask myself is not, "When will it end?" but, "Why must it end?" At about 4:00 a. m. I go outside for a few minutes to see the dawn appearing. The mountains are clearly visible, their snow-capped peaks turning red with the first rays of the sun. A chorus of innumerable birds has burst into its own version of Matins, almost drowning the rush of the great waterfall and blending with the sound of the eternal chant which filters through the windows of the chapel. At that moment, the brave new Church of Vatican II seems quite remote, quite unreal, and quite irrelevant with its dialogues and discussions, its committees and commissions, its political priests and emancipated nuns, its smiles and goodwill to all who are not of the Household of the Faith, its harshness and vindictiveness towards any Catholic who is less than enthusiastic about being updated. The great renewal with all its works and pomps seems no more than a memory now of a distant and unpleasant dream. Here is the eternal and unchanging Church. I turn to the ancient house of the Canons of St. Bernard. I would not be surprised to see one or more of them come down the steps at any moment; and should any do so and enter the chapel, then, no matter whether they had returned from fifty, a hundred, two hundred or three hundred years before, they could take their places beside the seminarians and begin singing Matins just as they had done when they lived at the foot of these same mountains.

At about 8:30 on the Feast of Corpus Christi we all leave for the parish church at Riddes. The parish priest has invited all the seminarians to take part in his Corpus Christi procession - a courageous gesture as the Swiss bishops have said there can no longer be any support for the Society of St. Pius X. Fr. Épiney, the Curé, is a very dynamic young priest. He has just built a very large and very modern church constructed of grey concrete. I must confess that I do not much like it, either the exterior or the interior. The church is packed to the doors for Mass with one empty section of seats reserved for the seminarians and their professors. Outside there is an atmosphere of great excitement and anticipation. Two bands are waiting - the Socialist band in blue uniforms and the Fanfare independante in crimson: this, I am told, is the "Radical" band and has Masonic ties. Both are anti-clerical and the Fanfaristes manifest this by remaining outside the church. But virtually everyone in Riddes is devoted to the Curé - and the bandsmen will manifest this devotion by playing in his procession. My friends at the Seminary told me I was in for a surprise. They were correct. The young Curé celebrates a Solemn High Tridentine Mass. The deacon and sub-deacon are seminarians who will be ordained on June 29th. The seminarians sing the Proper - many of the congregation join in. I notice that a good number of the young people present have very new missals - the Daily Missal which is on sale at the Seminary. The Curé gives a passionate sermon on devotion to the Blessed Sacrament which is listened to with rapt attention. He deplores the fact that there are even those who call themselves Catholics but do not kneel to receive their Lord and some who have the temerity to hold out their hands for the Host. The Blessed Sacrament is God; there is no honor, no devotion, no praise too great to offer to Him. We must be prepared to endure any humiliation, persecution even, rather than diminish our reverence for the Blessed Sacrament by one iota. In this sermon and in another when the procession halts for Benediction in the Town Square, he expresses his complete solidarity with the Seminary. He and the people of Riddes know what value to put on the calumnies used against it, no matter from what level they come. Our religion is a religion of love, and in the service of love malice and calumny have no part. There are reporters present. Cameras flash. I learn later that informed opinion is certain that the revenge of the bishops will be swift and severe. The Curé may not even last a week - he will certainly be out within a month. It is a humbling experience to see a young man prepared to make any sacrifice for a matter of principle, a young man who considers that truth takes priority over expediency. My mind immediately turns to another young man who took such a stand nearly 2,000 years ago; and it is this very Man, God the Son made Man, whom the Curé elevates in the Monstrance for our adoration at the start of the procession. Truly, here is Christ carried in the arms of an alter Christus.

The procession is a never to be forgotten event. There were clouds in the sky before Mass; these have vanished now and the sun is blazing down. The Pange Lingua surges upwards. The procession seems to go on for ever. There are the two bands. There are this year's first communicants - the little boys in their long white robes looking as charming as the girls. There is another group of children with baskets of rose petals which they scatter on the road along which God the Son will pass. The children of the village are present in their different age groups. A Marian group carries a statue of Our Lady of Fatima. The seminarians file past together with their professors; their number seems almost endless. An elderly and very poor lady is overcome with emotion. She begins to ask me something. I explain that I am only a visitor. She is delighted to learn that Ecône is known in Britain and that there are five British seminarians there now; and even more delighted to know that this number will be increased in the autumn. "Monsieur," she says, "Monsieur, the seminarians. How they sang at Mass. It was heaven come down to earth." "Heaven come down to earth" - this is it precisely. That is what Ecône is.

Behind the Blessed Sacrament walk the civic dignitaries - they are all there including the Socialist mayor whose devotion to the Curé equals that of any of the Catholic parishioners. Then come the ordinary Faithful - first the men and then the women; thousand upon thousand of them. Many must have come from outside this little town. All ages and all social classes walk together reciting the Rosary as they pass along the streets between houses decorated in honor of the Feast while the bands play and the sun shines. There are practically no spectators - almost everyone is walking in the procession. My American friend and I decide that it is about time we do so too and we join the men. He is a young convert who, after graduating at an American University, has been working for a doctorate in Spain. He must return that night to defend his thesis. He will be entering the Seminary in September. He has only one regret and that is that he cannot enter now.

Eventually the procession returns to the church. There is Benediction yet again. The service ends with the Te Deum during which the seminarians file out. The great hymn of praise continues with almost undiminished vigor. I have to follow it from my missal (to my shame). I notice that most of the congregation know it by heart and sing it from their hearts. Salvum fac populum tuum Domine, et benedic baereditati tuae....We all go out to where the bands are playing and an unlimited supply of wine is available to all. The Curé moves among his people, a true father in God, laughing, smiling, joking, listening. The seminarians are surrounded by admirers and well-wishers. This has been a revelation of what Catholicism can be - how Belloc would have approved! And not least of the laughter and the wine.

I must leave the Seminary after Compline that night to take the train for London. The thought of leaving is painful. My own spiritual life has not simply been deepened and strengthened; it seems to have only just begun. I am just beginning to learn the true meaning of prayer and worship. Compline draws to an end. The lights are extinguished for the Salve Regina. The chant rises effortlessly up to the Blessed Lady who will certainly act as the gracious advocate for the hundred and more young men who are placing their hope in her - exsules filii Evae. Exiles indeed, exiles because their hopes and their beliefs are anathema to the forces holding effective power in the Church today. If they belonged to any of a thousand and one heretical sects they would be smiled upon; if they professed Judaism, the Islamic or the Hindu faith they would be welcomed with open arms; if they were Marxist politicians, then red carpets would be laid before their feet. But they are young men who believe in the traditional and unchanging Catholic Faith; they are young men filled with a burning love for Our Lord and Our Lady; they are young men who have no other desire in life than to bring Christ upon the altar in the sublime setting of the Mass codified by St. Pius V and which has nourished the Faith of so many saints and countless millions of faithful Catholics throughout the centuries. But this rite of Mass is inimical to Protestants. It enshrines and proclaims so clearly the doctrines of the Real Presence and the Real Sacrifice which they do not believe in and will not accept. The Tridentine Mass is an obstacle to Ecumenism. Ecumenism is the new god of the new Church and Ecumenism is a jealous god. The young men who kneel in the shadows before me, pouring out their prayer to the Blessed Virgin Mary, evoke the memory of St. Ignatius and his tiny band of followers, who eventually grew into a great army of soldiers of Christ who not only halted the progress of the Protestant heresy but won back millions of souls to God. The forces of Modernism realize too clearly that unless something can be done to prevent these young men from being ordained and going out into the world then the victory of Modernism, which had seemed so secure for a time, will be in serious doubt. The Faithful will rally to these young men, the young in particular, and there will indeed be a renewal; but a Catholic renewal built on the sound basis of the traditional liturgy, traditional teaching, and traditional spirituality of the Church.

Calumny is the weapon which will be used in an attempt to destroy it. More often than not the Society of St. Pius X will be unable to refute these calumnies, but truth is great and must prevail. For those who might be tempted to believe the calumnies I know that every member of this Society, from Archbishop Lefebvre to the youngest seminarians, would have only one answer: "Come and see." Ecône has no secrets, as any visitor will soon find out. If there is anything to be discovered there it is the secret of holiness. I would be surprised to learn of any man of good will who could visit the Seminary and think otherwise.

Regarding a question addressed to you earlier:Did he (Archbishop Lefebvre) massacre his priestly vow of obedience?

I would respond, "Did not Popes Paul VI and John Paul II massacre their Oaths Against Modernism, that they had taken at the command of the last Sainted Pope, Pius X, in 1910, "To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries"?

(On May 31, 1967, the so-called "Congregation for the Doctrine of the Faith" substituted for the Oath Against Modernism a brief "Profession of Faith.")

Who was Pope in 1967? Who was Pope when VC II closed?

Who was the Pope who broke his Oath against Modernism, and then eliminated that same oath for future religious?

Answer: The same Pope who suppressed the Traditional Mass, and imposed his own New Order Mass on the universal Church.

Main Entry: new
1 : having existed or having been made but a short time : RECENT, MODERN

I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day.
And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:90), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated.
Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time.
Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time.
Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely.
Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and Lord.
Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas.
I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion.
I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful.
Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm.
Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.
Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles.
I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God, and these holy Gospels of God which I touch with my hand.
May God help us to keep this oath until death. Pray for the Restoration to come.

Where is the condemnation of modifications of liturgical rites?

It is a fact that Cardinal Castillo Lara, President of the Pontifical Commission for the Authentic Interpretation of Canon Law, admitted to an Italian newspaper, La Reppublica, that 'The act of consecrating a bishop (without a papal mandate) is not in itself a schismatic act…'[2]

The Cardinal later back-tracked by claiming that Lefebvre was guilty of schism BEFORE the 1988 consecrations.

There was no back-tracking. Here's the whole quote:

In the case of Lefebvre and the four priests consecrated bishops by him, there are two offenses canonically speaking, that they have committed. The fundamental offense is that of schism, that is, refusing submission to the Roman Pontiff and breaking communion with the Church. This offence they had already previously committed. Only that, now, the second offense, that of consecrating bishops, formalizes, in a certain sense, and concretizes the first, and makes it explicit. Schism is a delict which can be personal. It does not require having a number of people. Individuals can do it on their own. Lefebvre and his followers, inasmuch as they refused submission to the Pope, were already, by that fact itself, in schism. The intent of the act of consecrating bishops is already to create a church with its own hierarchy. In this sense, the consecration of bishops becomes an act of schism. One should keep in mind, however, that the act of consecrating bishops is not in itself a schismatic act. In fact, in the Code, where offenses are treated, these two are treated in two distinct headings. There are delicts against religion and the unity of the Church. And these are apostasy (i.e. renouncing the faith), schism and heresy. Consecrating a bishop without pontifical mandate is, on the other hand, an offense against the proper exercise of one's ministry. For example, there was an excommunication of the Vietnamese Archbishop, Ngo Dinh Thuc in '76 and '83 for an episcopal consecration, but it was not considered a schismatic act because there was no intent to break with the Church. Ngo Dinh Thuc represents a pitiable situation, as there is some mental imbalance.
With regard to Econe, Lefebvre and the four priests, they are under two excommunications: one for the offense of schism, the other, reserved to the Apostolic See, for the offense of consecrating a bishop without a pontifical mandate.

"The fundamental offense is that of schism, that is, refusing submission to the Roman Pontiff and breaking communion with the Church. This offence they had already previously committed. Only that, now, the second offense, that of consecrating bishops, formalizes, in a certain sense, and concretizes the first, and makes it explicit."

This is simply false. The whole reason for my posting these pieces from the Apologia is to show that the cardinals wished to destroy the traditional Econe by using any pretext they could drum up. The seminary itself, after visits from emissaries from Rome, got high praise. So the cardinals pounced on the Declaration as a sign of the Archbishop's recalcitrance. But the Declaration merely renounces Vatican II and the changes that came in its aftermath. It actually contained language affirming loyalty to the papacy--though this was left out of the reports in the newspapers. So where is this previous refusal to submit to the pope that Cardinal Lara is speaking about? It never happened!

But on this flimsy basis the cardinals sought to shut down the one orthodox seminary on the European continent, perhaps the last traditional seminary left anywhere. And when the Archbishop objected to the improper nature of the phony "tribunal" he was condemned and calumniated, and his seminary--for no good reason--was suppressed illegally. The illegal suppression was of course ignored by Lefebvre--since no prelates had the right to do what only the pope himself might legally do. Even then the Archbishop was legally within his rights and did nothing wrong--and never had. The improprieties and injustices are those of the Vatican alone.

Which was why a ferendae sententiae was never resorted to by the Pope and the Vatican made do with a latae sententiae--which needed no substantiations and provided no opportunities for the SSPX bishops to defend themselves and put their case on the record. The problem for the Pope is that the latae sententiae itself depends on the subject himself and his intentions--not on what the Pope or his cardinals might say. But it was clearly never the intentions of the Archbishop and his newly consecrated bishops to be schismatic but only to defend the traditional Catholic faith, to keep it from being destroyed--which was happening everywhere else. For this they should be commended, not calumniated.

So I ask again--what previous schismatic offense? When did this happen? Proof is necessary. There has never been any. Instead there is a general accusation of "previous offenses" never specified. But zero plus zero adds up to zero. Injustice is still injustice, whether perpetrated by lesser men or by popes themselves. A kangaroo court is still a kangaroo court. Using this as the basis for subsequent charges is injustice piled on injustice. It doesn't prove the Archbishop wrong, it proves his opposition is not fussy about the means it uses to "get" its man. But none of this adds up to schism--and never will.

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