![]() ![]() It is clear that since the Second Vatican Council the Church has found herself in such a situation. The subjects can and must take no notice of it in order to obtain the end of the law despite the authorities who apply the law contrary to the law. If the application of the law goes against the end of the law intended by the legislators, it is no longer legitimate because selfcontradictory. In the Church, the whole edifice of ecclesiastical law is by definition ordered to the preaching of the doctrine of faith and the administration of the sacraments. Now, law is essentially intended by legislators to procure these necessaries to their subjects. ![]() The state of necessityĪ state of necessity is an extraordinary situation in which the necessaries of natural or supernatural life are threatened in such a way that to safeguard them one finds oneself habitually obliged to break the law. When this common good of the Catholic Faith is considered by the authorities as the object of a simple personal attachment, a state of necessity exists. The defense of this Tradition is nothing more nor less than the defense of the integrity of the Catholic Faith, which is the common good of the Church by this very fact it entails the fight against the reforms that issued from Vatican II which challenge fundamental truths of faith and thus endanger the common good of the Church. It cannot be defended by pleading only the cause of “ all those Catholic faithful who feel attached to some previous liturgical and disciplinary forms of the Latin tradition.” Things stand thus because the liturgical and doctrinal Tradition reigning prior to Vatican II is not just one form of Catholic expression among others in the Church. The discussions will be in vain for as long as Rome maintains in principle the corrupted teachings of the Second Vatican Council. But these contacts have only one goal: to let the pure and integral voice of Catholic Tradition be heard in Rome so that it might recover its rights in the whole Church. Pius X always remains ready to respond favorably to the opportunity of these discussions with the authorities of the hierarchy. And because this attachment is merely personal, there is no room for challenging the gains of the Second Vatican Council to which one must willynilly pledge allegiance, even if it is only by signing the New Profession of Faith of 1989.Īrchbishop Lefebvre never refused in principle Rome’s extended hand, and, following its founder, the Society of St. If it only involved a personal attachment, we should have accepted long ago (as ultimately the priests of Campos did in 2002, and the priests of the Institute of the Good Shepherd in 2006) the principle of the personal apostolic administration or of a personal parish, which are particular, limited legal frameworks within which the expression of a personal attachment to the Tradition of the Church can legitimately prevail, more or less, according to the terms of the agreements. Pius X is not reducible to a certain personal attachment to the Church’s Tradition. The attitude of Archbishop Lefebvre and the Society of St. the call of God.” The real reason for the Society’s stand This is why we are convinced that, by the act of these consecrations today, we are obeying. “ Thus,” he explained, “ we find ourselves in a case of necessity. In his homily on the day of the episcopal consecrations of June 30, 1988, the Archbishop returned to this rule, from which he deduced the legitimacy of his actions. The permanent will to annihilate Tradition is a suicidal will, which justifies, by its very existence, true and faithful Catholics when they make the decisions necessary for the survival of the Church and the salvation of souls." ![]() In a letter dated July 8, 1987, Archbishop Lefebvre wrote to Cardinal Ratzinger: The state of necessity: part 1 (of 2) Prologue ![]() Pius X Seminary in Econe, Switzerland and SSPX member of the Roman Theological Commission) was first published in English by SiSiNoNo, having been translated from the July-August 2008 issue of Courrier de Rome. ![]()
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