Hmmm...for comparison, this letter was sent by my bishop to a fine priest, a Monsignor, upon his retirement. His crime? He spoke to the Wanderer and knew the sexual proclivities of most of the bishop's lap dogs:
Posted on 07/15/2004 6:17:56 PM PDT by AskStPhilomena
Catholics exhibit fidelity to the Tradition of Holy Mother Church in many ways. Each of us has a distinctive, unrepeatable immortal soul that has personal characteristics of its own not shared by anyone else. Not even identical twins are the same in every respect. This plurality of souls in the Mystical Bride of Christ is reflected in the many different communities of men and women religious that have developed over the Church’s history. Each community has its own charism and mission. Ideally, each community of men and women religious should be totally faithful to everything contained in the Deposit of Faith and expressed and protected in the authentic Tradition of the Church. The means of expressing this fidelity, however, will vary from community to community.
What is true of communities of men and women religious is true also of us all, including our priests. Some priests have the patience of Saint Francis de Sales or Saint John Bosco, meek and mild, able to handle the rough seas that beset Holy Mother Church and/or themselves personally with perfect equanimity. Other priests have had the bluntness of St. John Mary Vianney and St. Padre Pio, mincing no words in their sermons about the necessity of rooting out sin and the possibility of going to Hell for all eternity. Both St. John Mary Vianney and St. Padre Pio were devoted to their role as an alter Christus in the confessional, using that hospital of Divine Mercy to administer the infinite merits of Our Lord’s Most Precious Blood to bring sacramental absolution to those to whom they had preached in blunt terms.
In addition to fidelity, though, there are different ways of expressing courage in the midst of persecutions and sufferings. Some Catholics stood up quite directly to the unjust and illicit dictates of the English Parliament, which had been passed at the urging of King Henry VIII, at the time of the Protestant Revolt in England. Others kept their silence for as long as was possible, as was the case with Saint Thomas More, who discharged his mind publicly only after he had been found guilty on the basis of perjured testimony of denying the supremacy of the king as the head of the Church in England. Some priests in the Elizabethan period, such as St. Edmund Campion, almost dared officials to arrest them as they went to different locales to offer Holy Mass or as they took groups to the Tower of London. Other priests went quietly from house to house to offer the Traditional Mass underground as both the civil and ecclesiastical authorities in England used every sort of pressure imaginable to convince holdout “Romans” to go over to Protestantism and worship in the precusor liturgy of our own Novus Ordo Missae. Still other newly ordained priests came over from France, knowing that they might be able to offer only one Mass in England before they were arrested and executed.
The same thing occurred in France 255 years after the arrest and execution of Saints John Fisher and Thomas More. Some priests simply stood up to the agents of the French Revolution. Others, such as Blessed Father William Chaminade, donned disguises as they went from place to place, much as Blessed Padre Miguel Augustin Pro did in Mexico prior to his execution at the hands of the Masonic revolutionaries in Mexico on November 23, 1927. Ignatius Cardinal Kung, then the Bishop of Shanghai, China, was hauled before a dog-track stadium in his see city in 1956 before thousands of spectators. The Red Chinese authorities expected him to denounce the pope and thus to save himself from arrest. The brave bishop exclaimed the same thing as Blessed Padre Miguel Augustin Pro, “Long live Christ the King,” and was hauled off to spend over thirty years in prison before being released. Oh, yes, there are so many ways for priests to demonstrate their fidelity and courage in the midst of persecutions and sufferings.
Well, many bishops and priests who are faithful to the fullness of the Church’s authentic Tradition have been subjected to a unspeakable form of persecution in the past thirty-five to forty years: treachery from within the highest quarters of the Church herself. Men who have held fast to that which was believed always, everywhere and by everyone prior for over 1,900 years found themselves termed as “disobedient,” “schismatic,” “heretical,” and “disloyal” for their resisting novelties that bore no resemblance to Catholicism and a great deal of resemblance to the very things that were fomented by Martin Luther and John Calvin and Thomas Cranmer, things for which Catholics half a millennium ago shed their blood rather than accept. Many priests who have tried to remain faithful to Tradition within the framework of a diocesan or archdiocesan structure have been sent to psychiatric hospitals or penalized by being removed from their pastorates or by being denied pastorates altogether. Others, though, have faced more severe penalties.
Angelus Press, which is run by the Society of Saint Pius X, put out a book earlier this year, Priest, Where is Thy Mass? Mass, Where is Thy Priest?, which discussed the stories of seventeen priests who had decided to offer only the Traditional Latin Mass and to never again offer the Novus Ordo Missae. One of those priests is my good friend, Father Stephen Zigrang, who offered the Traditional Latin Mass in his [now] former parish of Saint Andrew Church in Channelview, Texas, on June 28-29, 2003, telling his parishioners that he would never again offer the new Mass.
As I reported extensively at this time last year, Father Zigrang was placed on a sixty day leave-of-absence by the Bishop of Galveston-Houston, the Most Reverend Joseph Fiorenza, and told to seek psychological counseling, preferably from Father Benedict Groeschel, C.F.R. Father Zigrang took his two month leave of absence, making a retreat at Saint Thomas Aquinas Seminary in Winona, Minnesota, in early August of last year, returning to the Houston area to take up residence in the Society’s Queen of Angels Chapel in Dickinson, Texas. Bishop Fiorenza met with Father Zigrang in early September, seeming at the time to let him stay for a year with the Society while the diocese continued to pay his health insurance premiums. Within days of that early September meeting, however, Fiorenza was threatening to suspend Father Zigrang by the beginning of October if he did not vacate Queen of Angels and return to a diocesan assignment.
October of 2003 came and went. Father Zigrang heard no word from Bishop Fiorenza or the chancery office until he received the following letter, dated Jun 10, 2004:
Dear Father Zigrang:
Once more I appeal to you to cease your association with the Society of St. Pius X and return to your responsibilities as a priest of the Diocese of Galveston-Houston
Your continued association with a schismatic group which has severed communion with the Holy Father is confusing and a scandal to many of Christ’s faithful. You are well aware that without appropriate jurisdiction the marriages witnessed and confessions heard by the priests of the St. Society of St. Paul X are invalid and people are being lead to believe otherwise. You are also aware that the Holy See has asked the faithful not to attend Masses celebrated in the Chapels of the Society of St. Pius X.
I plead with you to return by July 1, 2004, to the presbyterate of the Diocese of Galveston-Houston and receive a priestly assignment from me. This letter serves as a penal precept (c. 1319) and is a final canonical warning (c. 1347.1). If I do not hear from you by June 30, 2004, I will impose a just penalty for disobeying a legitimate precept (c. 1371.2). The just penalty may include suspension (c. 133.1), nn 1-2: prohibition of all acts of the power of orders and governance.
I offer this final warning after consultation with the Holy See and will proceed to impose a penalty if you persist in disobedience to a legitimate precept. It is my fervent hope and constant prayer that you not remain out of union with the Holy Father.
Fraternally in Christ,
Joseph A. Fiorenza, Bishop of Galveston-Houston
Reverend R. Troy Gately, Vice Chancellor
Overlooking Bishop Fiorenza’s John Kerry-like gaffe in terming the Society of Saint Pius X the “St. Society of St. Paul X,” the letter reproduced above makes the erroneous assertion that the Society of Saint Pius X is in schism and that they are not in communion with the Holy Father. A series of articles in The Remnant has dealt with this very issue at great length. Fiorenza’s contentions that the marriages witnessed and the confessions heard by the Society of Saint Pius X are invalid also flies in the face of the fact that the Holy See “regularized” the Society of Saint John Mary Vianney in Campos, Brazil, without demanding the convalidation of the marriages their priests had witnesses nor asking that confessions be re-heard. The glaring inconsistency of the canonical rhetoric of Vatican functionaries and their actual practices continues to be lost on Bishop Fiorenza.
Father Zigrang did not respond to Bishop Fiorenza’s June 10 letter. He received another letter, dated July 2, 2004, the contents of which are so explosive as to contain implications for the state of the Church far beyond the case of Father Zigrang and far beyond the boundaries of the Diocese of Galveston-Houston:
Dear Father Zigrang:
With great sadness I inform you that, effective immediately, you are suspended from the celebration of all sacraments, the exercise of governance and all rights attached to the office of pastor (Canon 1333.1, nn 1-2-3).
This action is taken after appropriate canonical warnings (canon 1347) and failure to obey my specific directive that you cease the affiliation with the schismatic Society of St. Pius X and accept an assignment to serve as a priest of the Diocese of Galveston-Houston (Canon 1371.2).
I want to repeat what I have said to you in person and in the written canonical warnings, that I prayerfully urge you to not break communion with the Holy Father and cease to be associated with the schism which rejects the liciety of the Novus Ordo Mass, often affirmed by Pope John Paul II. This schism also calls into question the teachings of the Second Vatican Council regarding ecumenism and the enduring validity of the Old Testament covenant God established with the people of Israel.
Your return to full union with the Church and to the acceptance of an assignment to priestly ministry in the Diocese of Galveston-Houston will be joyfully received as an answer to prayer. May the Holy Spirit lead and guide you to renew the promise of obedience you made on the day of your ordination.
Fraternally in Christ,
Most Reverend Joseph A. Fiorenza Bishop of Galveston-Houston
Reverend Monsignor Frank H. Rossi Chancellor
cc: His Eminence, Cardinal Dario Castrillon Hoyos, Commissio Ecclesia Dei
Bishop Fiorenza’s July 2, 2004, letter is riddled with errors.
First, The Society of Saint Pius X does not reject the liciety of the Novus Ordo Missae. Its founder, the late Archbishop Marcel Lefebvre, criticized the nature of the Novus Ordo and pointed out its inherent harm. That is far different from saying that the Novus Ordo is always and in all instances invalid. Is Bishop Fiorenza claiming that any criticism of the Novus Ordo and efforts to demonstrate how it is a radical departure from Tradition are schismatic acts? Is Father Romano Thommasi, for example, to be taken to task for writing scholarly articles, based on the very minutes of the Consilium, about how Archbishop Annibale Bugnini lied about the true origin of the some constituent elements of the Novus Ordo?
Second, the Society is not, as noted above, in schism, at least not as that phrase was defined by the First Vatican Council. The Society recognizes that the See of Peter is occupied at present by Pope John Paul II. Its priests pray for the Holy Father and for the local bishop in the Canon of the Mass. The Society can be said to be disobedient to the Holy Father’s unjust edicts and commands. The Society of Saint Pius X is not in schism.
Third, Bishop Fiorenza seems to be stating that ecumenism is a de fide dogma of the Catholic Church from which no Catholic may legitimately dissent. If this is his contention, it is he who is grave error. Ecumenism is a pastoral novelty that was specifically condemned by every Pope prior to 1958. Pope Pius XI did so with particular eloquence in Mortalium Animos in 1928. Novelties that are not consonant with the authentic Tradition of the Church bind no one under penalty of sin, no less binds a priest under penalty of canonical suspension. A rejection of ecumenism constitutes in no way a schismatic act.
Fourth, Bishop Fiorenza’s assertion that the “Old Testament covenant God established with the people of Israel” is enduringly valid is itself heretical. No human being can be saved by a belief in the Mosaic Covenant, which was superceded in its entirety when the curtain was torn in two in the Temple on Good Friday at the moment Our Lord had breathed His last on the Holy Cross. It is a fundamental act of fidelity to the truths of the Holy Faith to resist and to denounce the heretical contention, made in person by Bishop Fiorenza to Father Zigrang last year, that Jews are saved by the Mosaic Covenant. Were the Apostles, including the first pope, Saint Peter, wrong to try to convert the Jews? Was Our Lord joking when He said that a person had no life in him if he did not eat of His Body and drink of His Blood?
Fifth, Bishop Fiorenza has failed repeatedly to take into account Father Zigrang’s aboslute rights under Quo Primum to offer the Immemorial Mass of Tradition without any episcopal approval:
Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever order or by whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us.
We likewise declare and ordain that no one whosoever is to be forced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force–notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemoial prescription–except, however, if of more than two hundred years’ standing. Therefore, no one whosoever is permitted to alter this letter or heedlessly to venture to go contrary to this notice of Our permission., statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Should anyone, however, presume to commit such an act, he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.
It is apparently the case that Bishop Fiorenza received a “green light,” if you will, to act against Father Zigrang from Dario Cardinal Castrillion Hoyos, who is both the Prefect of the Congregation for the Clergy and the President of Pontifical Commission Ecclesia Dei, to whom a copy of the July 2, 2004, suspension letter was sent. Father Zigrang surmises that Bishop Fiorenza brought up the issue of his case during the bishops’ ad limina apostolorum visit in Rome recently. Father believes that Cardinal Hoyos wants to send a signal to priests who might be tempted to follow his lead that Rome will let bishops crack down on them without mercy and without so much as an acknowledgment that Quo Primum actually means what it says. Whether or not the specific “schismatic” acts Father Zigrang is alleged to have committed by being associated with the Society of Saint Pius X at Queen of Angels Church in Dickinson, Texas, were outlined to Cardinal Hoyos by Bishop Fiorenza remains to be seen.
Naturally, the grounds on which Bishop Fiorenza suspended Father Zigrang are beyond the sublime. As my dear wife Sharon noted, “Doesn’t Bishop Fiorenza have a better canon lawyer on his staff than the one who advised him on the grounds of suspending Father Zigrang.” Indeed.
The very fact that Fiorenza could make these incredible claims and believes that he has a good chance of prevailing in Rome speaks volumes about the state of the Church in her human elements at present. Will Rome let the bishops govern unjustly and make erroneous assertions about “schism” as well as heretical claims (that a priest must accept that Jews are saved by the Mosaic Covenant and that ecumenism is a matter of de fide doctrine) with its full assent and approval? Will Rome countenance the same sort of misuse of power by local bishops upon traditional priests in the Twenty-first Century that was visited upon “Romans” by the civil state and the Anglican “church” in England from 1534 to 1729? The answers to these questions are probably self-evident. Putting them down in black and white, though, might help priests who are looking to Rome for some canonical protection for the Traditional Latin Mass to come to realize that they wait in vain for help from the Holy See, where the Vicar of Christ occupies himself at present with the writing of a book about existentialism!
There will be further updates on this matter as events warrant. Father Zigrang is weighing his options as to how to respond to the allegations contained in Bishop Fiorenza’s letter of suspension, understanding that the answers provided by the Holy See will have implications of obviously tremendous gravity. Given the intellectual dishonesty that exists in Rome at present, Father Zigrang’s case may only be decided on the technical grounds of “obedience” to his bishop, ignoring all of the other issues, including the rights of all priests under Quo Primum offer the Traditional Latin Mass without approval and their rights to never be forced to offer Holy Mass according to any other form.
To force Rome to act on what it might otherwise avoid, perhaps it might be wise for someone to bring a canonical denunciation of Bishop Fiorenza for his contentions about ecumenism and the “enduring validity” of the Mosaic Covenant, spelling out in chapter and verse how these things have been condemned in the history of the Church. Then again, Fiorenza could “defend” himself by simply pointing to the Pope himself, which is precisely why this matter has such grave implications. This matter is certain to be explored in great detail in the weeks and months ahead by competent canonists and by theologians who understand the authentic Tradition of the Catholic Church.
Father Zigrang noted the following in an e-mail to me dated July 14, 2004:
I examined canon 1371.2 (the canon that the Bishop says warrants my suspension), checking a good commentary, the disobedience of an Ordinary's legitimate precept may warrant a just penalty but not weighty enough to warrant a censure (e.g. suspension). I think this point may have been missed by the Bishop's hired canon lawyer, when the Bishop was weighing his options about what to do with one of his wayward priests. As I said to you before, the Bishop has a history of not suspending priests, even those who commit crimes beyond mere disobedience. Although lately I've been told he recently suspended a priest who attempted marriage with one of his parishioners. This was done about the time my suspension was in the works.
Our Lady, Queen of the Angels, pray for Father Zigrang.
Our Lady, Help of Christians, pray for all priests in Father Zigrang’s situation so that they will be aided by their seeking refuge in you in their time of persecution and trial.
churchbell tower's ring-a-ding-a-ling ping.
In addition, he is performing invalid sacraments, and leading people to believe otherwise.
Zigrang's belligerence, his year of indoctrination in SSPX propaganda, and basic lack of courtesy to even respond to Fiorenza's letter indicates he's decided to join the schism.
the letter reproduced above makes the erroneous assertion that the Society of Saint Pius X is in schism and that they are not in communion with the Holy Father. A series of articles in The Remnant has dealt with this very issue at great length.
Whatever Mr. Drolesky believes, the position of the Church is clear.
In itself, this act was one of disobedience to the Roman Pontiff in a very grave matter and of supreme importance for the unity of the church, such as is the ordination of bishops whereby the apostolic succession is sacramentally perpetuated. Hence such disobedience - which implies in practice the rejection of the Roman primacy - constitutes a schismatic act.[Cf. Code of Canon Law, can. 751.] In performing such an act, notwithstanding the formal canonical warning sent to them by the Cardinal Prefect of the Congregation for Bishops on 17 June last, Mons. Lefebvre and the priests Bernard Fellay, Bernard Tissier de Mallerais, Richard Williamson and Alfonso de Galarreta, have incurred the grave penalty of excommunication envisaged by ecclesiastical law.[Cf. Code of Canon Law, can. 1382.] (John Paul II, Apostolic Letter "Ecclesia Dei")
Unfortunately, the schismatic act which gave rise to the Motu Proprio and the Decree did no more than draw to a conclusion, in a particularly visible and unequivocal manner - with a most grave formal act of disobedience to the Roman Pontiff - a process of distancing from hierarchical communion. As long as there are no changes which may lead to the re-establishment of this necessary communion, the whole Lefebvrian movement is to be held schismatic, in view of the existence of a formal declaration by the Supreme Authority on this matter.... However, doubt cannot reasonably be cast upon the validity of the excommunication of the Bishops declared in the Motu Proprio and the Decree. In particular it does not seem that one may be able to find, as far as the imputability of the penalty is concerned, any exempting or lessening circumstances. (cf CIC, can. 1323) As far as the state of necessity in which Mons. Lefebvre thought to find himself, one must keep before one that such a state must be verified objectively, and there is never a necessity to ordain Bishops contrary to the will of the Roman Pontiff, Head of the College of Bishops. This would, in fact, imply the possibility of "serving" the church by means of an attempt against its unity in an area connected with the very foundations of this unity. (Pontifical Council for the Interpretation of Legislative Texts, Annexe to Prot.N. 5233/96)
Fiorenza’s contentions that the marriages witnessed and the confessions heard by the Society of Saint Pius X are invalid also flies in the face of the fact that the Holy See “regularized” the Society of Saint John Mary Vianney in Campos, Brazil, without demanding the convalidation of the marriages their priests had witnesses nor asking that confessions be re-heard.
"No one, therefore, unless in communion with Peter can share in his authority, since it is absurd to imagine that he who is outside can command in the Church" (Leo XIII, Satis Cognitum). As for the case of the SSJV, Rome tacitly gave them jurisdiction because of the invincible ignorance of the faithful, who followed their priests and bishop into the schism. This doesn't apply to those who aren't ignorant of the fact that the SSPX lacks jurisdiction.
Rome has never required Eastern converts to make a general confession; and must thus regard confessions made in good faith to dissident priests as valid. If it is asked through what channel such jurisdiction comes to the priests of a dissident Church we must answer that it is transmitted to them "by the bishops and patriarchs who rule their Church today as formerly, themselves retaining their jurisdiction because the Roman Church, for the good of so many souls living in good faith in schism, has not wished to deprive them of it, has in fact done nothing to indicate an intention to do so, and much, on the contrary, to suggest her will for its preservation".[1059]1059 Ami du clerge, 1914-1919, vol. XXXVI, p. 318. To those who contest these views one could show the validity of absolution given by dissident priests by insisting "on the principle, admitted by all, of good faith and colourable title.... As regards the people, good faith, since their priests are sent them by their bishops and patriarchs and are taken by all for legitimate pastors. As regards the pastors, colourable title, since the priests are deputed by a bishop and held to be legitimate pastors" (ibid., 1927, vol. XLIV, p. 569) But it is only a momentary, fugitive jurisdiction, valid for these particular cases, that can be established in this way, not one that is durable and continuous. (Cardinal Journet, The Church of the Word Incarnate)
First, The Society of Saint Pius X does not reject the liciety of the Novus Ordo Missae.
Yes, it does. The Society teaches that it is sinful to attend the Novus Ordo Mass, or even to attend the indult because that "supports" the "evil" Novus Ordo.
The Society recognizes that the See of Peter is occupied at present by Pope John Paul II.
Irrevelant. As Cajetan says, schism is when someone "rejects a command or judgment of the Pope by reason of his very office, not recognising him as a superior, even while believing that he is".
Fifth, Bishop Fiorenza has failed repeatedly to take into account Father Zigrang’s aboslute rights under Quo Primum to offer the Immemorial Mass of Tradition without any episcopal approval:
And Drolesky has failed repeatedly to recognize that (a) Quo Primum grants no such right for priests to offer Mass without episcopal approval, which is ridiculous in light of the fact that the 1917 Code required priests to get temporary faculties to function outside of their diocese and (b) Quo Primum was obrogated by Missale Romanum.
I am not getting into an SSPX argument here. I just want to point out how dreadful Bishop Fiorenza conducted himself as President of the USCCB, and here we have letters so poorly constructed that they bring further shame on the office of the Bishop of Galveston-Houston.
Blind obedience to an evil idiot is NOT a Catholic virtue.
Fr. Z is himself an expert in Canon Law, he is right both canonically and morally.
Fiorenza is "no more a Catholic than Ian Paisley - and no more a bishop than Billy Graham".
Quoting the room-temperature Oswald Baker, whose congregation numbered 20 before his retirement.
Hmmm...for comparison, this letter was sent by my bishop to a fine priest, a Monsignor, upon his retirement. His crime? He spoke to the Wanderer and knew the sexual proclivities of most of the bishop's lap dogs:
"Yes, it does. The Society teaches that it is sinful to attend the Novus Ordo Mass, or even to attend the indult because that "supports" the "evil" Novus Ordo."
Nope. Time and again I've hear Bps. Fellay, Williamson and de Malerais say the opposite. Sorry, but you're wrong.
Fr. Zigrang would be wrong to assent to Bp. Fiorenza's mistaken view concerning the Mosaic Covenant, which could never save men. Certainly on this matter he ought to appeal to the Holy See, since Bp. Fiorenza's opinion appears to contradict the recent declaration "Dominus Iesus".
But there was no reason for him to leave the diocese for the schismatic SSPX - certainly there is nothing wrong with the Novus Ordo which requires a dogmatic rejection of this rite legitimately promulgated and approved by the Apostolic See. And Bp. Fiorenza had given him permission to use the Tridentine for his private Masses, as well.
"his year of indoctrination in SSPX propaganda"
There are over 300 Diocesan priests taking instruction in Latin and Canon Law and the Liturgy from the SSPX right now Deacon. Get over it. The revolt against the sodomite cabal is in full force.
OK. Whatever.
Seems that there's some division in the Society then. I'm only going by what's on their official website, www.sspx.org:
However, regardless of the gravity of the sacrilege, the New Mass still remains a sacrilege, and it is still in itself sinful. Furthermore, it is never permitted to knowingly and willingly participate in an evil or sinful thing, even if it is only venially sinful. For the end does not justify the means. Consequently, although it is a good thing to want to assist at Mass and satisfy one’s Sunday obligation, it is never permitted to use a sinful means to do this. To assist at the New Mass, for a person who is aware of the objective sacrilege involved, is consequently at least a venial sin. It is opportunism. Consequently, it is not permissible for a traditional Catholic, who understands that the New Mass is insulting to Our Divine Savior, to assist at the New Mass, and this even if there is no danger of scandal to others or of the perversion of one’s own Faith (as in an older person, for example), and even if it is the only Mass available.
From here: http://www.sspx.org/Catholic_FAQs/catholic_faqs__traditional.htm#attendnovusordo.
The Indult Mass, therefore, is not for traditional Catholics.
From here: http://www.sspx.org/SSPX_FAQs/q10_indult.htm.
Yeah, sorta like the NO Catholics claiming it is a sin to attend SSPX services, even though Rome says it fulfills the Sunday obligation and is NOT sinful.
Ping
Oh boy! I don't have time to point them out right now, but this Drolesky gem is a cornacopia of neo-schismatic errors. I could be guilty of gluttony though if I wade in. Hmmm.
Wow! And you must consider that a "wide and generous application" of the Indult!
You must have the same problem as Black Elk with his morbid obsession of deceased priests? Has it ever occurred to you, that your hero Paul VI, inventor of his own personalized Mass, and suppressor of the Mass of All Time, is also deceased?
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