SSPX Superior-General: We offer all "the certitude that the Traditional Mass will never disappear from the face of the earth."

Letter from the Superior General of the Priestly Society of Saint Pius X, in light of the publication of the motu proprio “Traditionis custodes”

THIS MASS, OUR MASS, MUST REALLY BE FOR US LIKE THE PEARL OF GREAT PRICE IN THE GOSPEL, FOR WHICH WE ARE READY TO RENOUNCE EVERYTHING, FOR WHICH WE ARE READY TO SELL EVERYTHING.

The motu proprio Traditionis custodes and the letter that accompanied it have caused a profound upheaval in the so-called traditionalist movement. We can point out, quite logically, that the era of the hermeneutics of continuity, with its equivocations, illusions and impossible efforts, is radically over – swept aside with a wave of a sleeve. These clear-cut measures do not directly affect the Society of Saint Pius X. However, they must be an occasion for us to reflect deeply on the situation. To do so, it is necessary to step back and ask ourselves a question that is both old and new: Why is the Tridentine Mass still the apple of discord after fifty years?

First of all, we must remember that the Holy Sacrifice of the Mass is the continuation in time of the most bitter struggle that has ever existed: the battle between the Kingdom of God and the kingdom of Satan. This combat culminated at Calvary in the triumph of Our Blessed Lord. It was for this struggle and it was for this victory that he became incarnate. Since Our Lord’s victory was through the Cross and through His Precious Blood, it is understandable that its perpetuation will also be marked by conflicts and contradictions. Every Catholic is called to this combat. Our Lord reminded us of this when He said that He came “to bring the sword upon the earth” (Matt. 10:34). It is not surprising that the Mass, which perfectly expresses Our Lord’s definitive victory over sin through His atoning Sacrifice, is itself a sign of contradiction.

But why has the Mass become a sign of contradiction within the Church itself? The answer is simple and increasingly clear. After fifty years, the various elements that confirm the answer have become obvious to all well informed Catholics: the Tridentine Mass expresses and conveys a conception of Christian life – and consequently, a conception of the Catholic Church – that is absolutely incompatible with the ecclesiology that emerged from the Second Vatican Council. The problem is not simply liturgical, aesthetic or purely technical. The problem is simultaneously doctrinal, moral, spiritual, ecclesiological and liturgical. In a nutshell, it is a problem that affects all aspects of the Church’s life, without exception. It is a question of faith.

On one side is the Mass of All Times. It is the standard of a Church that defies the world and is certain of victory, for its battle is nothing less that the continuation of the battle that Our Blessed Lord waged to destroy sin and to destroy the kingdom of Satan. It is by the Mass and through the Mass that Our Lord enlists Catholic souls into His ranks, by sharing with them both His Cross and His victory. From all this follows a fundamentally militant conception of Christian life that is characterised by two elements: a spirit of sacrifice and an unwavering supernatural hope.

On the other side stands the Mass of Paul VI. It is an authentic expression of a Church that wants to live in harmony with the world and that lends an ear to the world’s demands. It represents a Church that, in the final analysis, no longer needs to fight against the world because it no longer has anything to reproach the world. Here is a Church that no longer has anything to teach the world because it listens to the powers of the world. It is a Church that no longer needs the Sacrifice of Our Blessed Lord because, having lost the notion of sin, it no longer has anything for which to atone. Here is a Church that no longer has the mission of restoring the universal kingship of Our Lord Jesus Christ, because it wants to make its contribution to the creation on this earth of a better world that is freer, more egalitarian and more eco-responsible – and all this with purely human means. This humanist mission that the men of the Church have given themselves must necessarily be matched by a liturgy that is equally humanist and emptied of any notion of sacredness.

This battle that has been waged for the past fifty years, which has just seen a highly significant event on July 16th, is not a simple war between two rites: it is indeed a war between two different and opposing conceptions of the Catholic Church and of Christian life – conceptions that are absolutely irreducible and incompatible with each other. In paraphrasing Saint Augustin, one could say that the two Masses have built two cities: the Mass of All Times has built a Christian city; the New Mass seeks to build a humanist and secular city.

Since Almighty God has allowed all this, it is certainly for a greater good. Firstly for ourselves, who have the undeserved good fortune of knowing the Tridentine Mass and who can benefit from it! We possess a treasure with a value we do not always appreciate, and which we perhaps preserve too much out of simple habit. When something precious is attacked or scorned, we begin to appreciate better its true value. May this “shock”, provoked by the harshness of the official texts of July 16th, serve to renew, deepen and rediscover our attachment to the Tridentine Mass! This Mass – our Mass – must really be for us like the pearl of great price in the Gospel, for which we are ready to renounce everything, for which we are ready to sell everything. He who is not prepared to shed his blood for this Mass is not worthy to celebrate it! He who is not prepared to give up everything to protect it is not worthy to attend it!

This should be our first reaction to these events that have just shaken the Catholic Church. Our reaction, as Catholic priests and as Catholic laity, must be profound and more far-reaching than all those feeble and sometimes hopeless commentaries.

Our Blessed Lord certainly has another objective in mind in allowing this new attack on the Tridentine Mass. No one can doubt that in recent years many priests and faithful have discovered this Mass, and that through it they have encountered a new spiritual and moral horizon, which has opened the door to the sanctification of their souls. The latest measures taken against the Mass will force these souls to draw all the consequences of what they have discovered: they must now choose – with all the elements of discernment that are at their disposal – what is necessary for every well-informed Catholic conscience. Many souls will find themselves faced with an important choice that will affect their faith, because – and let us say it once more – the Holy Sacrifice of the Mass is the supreme expression of a doctrinal and moral universe. It is therefore a question of choosing the Catholic faith in its entirety and through it, choosing Our Lord Jesus Christ, with His Cross, His Sacrifice and His universal kingship. It is a matter of choosing His Precious Blood, of imitating the Crucified One and of following Him to the end, by a complete, rigorous and coherent fidelity.

The Society of Saint Pius X has the duty to assist all those souls who are currently in dismay and are confused. Firstly, we have the duty to offer them the certitude that the Tridentine Mass can never disappear from the face of the earth. This is an absolutely necessary sign of hope. Moreover, each of us, whether priest or faithful, must extend a warm helping hand to them, for he who has no desire to share the riches he enjoys is, in all truth, unworthy of possessing them. Only in this way will we truly love souls and show our love for the Church. For every soul that we win to Our Blessed Lord’s Cross, and to the immense love that He manifested through His Sacrifice, will be a soul truly won to His Church and to the charity that animates His Church, which must be ours, especially at this present time.

It is to Our Lady of Sorrows that we entrust these intentions. It is to her that we address our prayers, since no one has penetrated deeper than Our Blessed Lady, the mystery of the Sacrifice of Our Lord Jesus Christ and of His victory on the Cross. There is no one greater than Mary who has been so intimately associated with His sufferings and His triumph. It is in her hands that Our Blessed Lord has placed the whole Catholic Church. It is therefore to her that the most precious thing in the Catholic Church has been entrusted: the Testament of Our Lord Jesus Christ – the Holy Sacrifice of the Mass.

Skeletons in the Conciliar Closet

Well, what, if anything, did the Council itself say in this point? In researching the textual history of the Vatican II Declaration on Non-Christian Religions, Nostra Aetate (NA), I have found that the original draft of article 4 in that document was actually quite up-front and positive about Catholic hopes for Jewish conversions to the true faith. It included this passage: “It is important to recall that the integration of the Jewish people into the Church is part of Christian hope. For, according to the Apostle’s teaching (cf. Rom. 11: 25), the Church awaits with unshakable faith and deep longing the entry of this people into the fullness of the People of God, which has been restored by Christ” (AS III, VIII, p. 640, my translation). In the biblical verse cited here, the Holy Spirit, through Saint Paul, speaks of the “blindness” of the unbelieving Jews as being temporary, and prophesies in the next verse the salvation of Israel as a nation, after the “fullness of the Gentiles” has come into the Church."
Fr. Brian Harrison

https://www.adl.org/news/article/the-society-of-st-pius-x-mired-in-anti-semitism#history

Williamson, one of the founders, excommunicated and kicked out of SSPX for his extreme, blatant and oft-stated views against Jews.

The SSPX also rejects, and sometimes they homilize on this, Nostrae Aetate.

............................................
I’ve read the ADL piece before. It’s full of opinion and innuendo but woefully short on citations to original source materials. The dismissal of Williamson from the SSPX for his views critical of Jews was a decision for which the SSPX should be rightfully commended not criticized! And the SSPX’s criticism of Nostrae Aetate is perfectly legitimate since that Declaration articulates a teaching directly contrary to centuries of unambiguous Catholic doctrine!

And the SSPX’s criticism of Nostrae Aetate is perfectly legitimate since that Declaration articulates a teaching directly contrary to centuries of unambiguous Catholic doctrine!

Exactly. Yet the modernists think VC II is inerrant and the foundation of their "new pentecost".

In with the new, out with the old.

Jewish groups upset over Vatican move to Latin Mass

Leading the charge of those voicing alarm was the Anti-Defamation League, which even before the pope’s decision had been made public, issued a statement calling it a “body blow to Catholic-Jewish relations.”

So your source, Marchmain, is telling our popes what Masses are permissible.

Shameful.

You don't speak for, "We all know..."

(Forum rules: no mind-reading)

You only can speak for what only you and what you don't know". And it's been very obvious for quite a while.

we all know that fuss was about one word, “perfidious” which Benedict changed and rightly so

And the same Jews still fussed, and to this day are fussing about it.

Pope’s Rewrite of Latin Prayer Draws Criticism From 2 Sides

ROME Pope Benedict XVI on Tuesday issued a replacement for a contentious Good Friday prayer in Latin, removing language that many Jewish groups found offensive but still calling for the Jews’ conversion.

However, representatives of Jewish groups as well as traditionalist Catholics quickly condemned the new prayer, though for different reasons. Jewish groups said it was still offensive, and traditionalists said they preferred the version that was replaced.

“It’s disappointing,” said Rabbi David Rosen, director of inter-religious affairs for the American Jewish Committee, who for 20 years has worked on Jewish-Catholic relations with Benedict as pope and, earlier, when he was a cardinal.

Like I said, you don't speak for all of us for what we know.

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