The Vexatious Vaccine Versus Catholic Integrity – SSPX “Lifeboat” Leaking…

Martin Blackshaw, aka blogger Athanasius, has penned another very strong correction to the Pope Francis-inspired permission for Catholics to take the abortion-tainted Covid-19 vaccines.

During the current diabolical disorientation within the Church – otherwise fondly known as the Barque of Peter – many Catholics, seeking liturgical relief, took refuge in the  “lifeboat” provided by the Society of St Pius X (SSPX).

Returning to the traditional Latin Mass and Sacraments, plus the reassurance that the Society preaches only that which is found in Catholic Tradition, has kept a lot of us afloat, this past half-century. It is, therefore, hugely disappointing and, indeed, shocking, to discover that the  “lifeboat” is leaking – that the SSPX has decided,  for example,  to go along with the Vatican line  on the Covid-19 vaccines.

Having discussed our concerns about this already here, we feel the need to return to the topic, given the ongoing confusion and unrest felt by many lay people, including those long devoted to the SSPX.  Martin  Blackshaw writes…

Background

Most of us, I’m sure, could never have imagined just one year ago that in as short a period as 12 months the global economy would be smashed to pieces, millions would be put out of work, Christians would be denied their fundamental right to the public worship of God and the vast majority of the citizens on earth would be deprived of their natural freedom and liberties. Yet, in the name of a respiratory virus, which is relatively harmless for most people, this apocalyptic scenario has come upon the human race with lightening speed.

The culture shock resulting from such a transformation of our way of life is not new to Traditional Catholics who witnessed a similar evil sweep through the universal Church following Vatican II, trampling all that had been held sacred and secure for generations, thus paving the way for the present victory of Communist totalitarianism over the nations.

Archbishop Viganò  has more than once cited this work of iniquity as a coalition effort between operatives of the “deep Church” and operatives of the “deep State”, working together to bring about a New World secular Order over which Lucifer will usurp the Kingship of Christ.

That we are in fact living through the chastisement revealed by Our Lady in the Third Secret of Fatima is beyond question. Ours is a time largely of apostasy from God, even at the highest levels in the Church, resulting in victories for the anti-Christian forces beyond anything they, or we, could ever have imagined possible.

We know through faith of course that this time of trial will pass, as all such assaults of the devil on the Church and the world have passed. Our Lady will have the final victory and all will be restored in grace, though we know not how or when this will come about. What we do know is that matters are presently racing to a conclusion in this final battle between the serpent and she who will crush his head, so an end to it is not too far distant.

So much for the black and white of opposing forces in the present supernatural warfare, by which I mean the obvious evil and the obvious good as well as the happy outcome that those who are well disposed can see. But what about the grey areas, those danger zones which, like minefields, have to be traversed cautiously if we are to arrive safely at our destination when the war is won?

One such grey area has recently appeared before us and it threatens to wipe out a good many good souls who, in my opinion, have imprudently diverged from the safe path of the Church’s traditional and authentic moral teaching in favour of a more convenient, less arduous route only recently mapped out and offered non-authoritatively for alternative use.

I write of course about COVID-19 vaccines produced from or tested using the stem cell lines of aborted fetuses and the quite shocking position of the SSPX hierarchy in relation to their use.

If the faithful needed reminding that no particular institution in the Church is 100% safe at a time when the legitimate authorities themselves, the successors of St. Peter and the Apostles, are failing so manifestly in their duty to teach and to sanctify, it is in the SSPX position that such vaccines may be licitly taken in cases of necessity where moral alternatives are unavailable.

I first read (and re-read) this astounding and dangerously flawed guidance on the SSPX U.S. website some months back and I couldn’t believe my eyes. My Catholic conscience immediately alerted me to the falsehood before me.

I guess many other simple faithful were likewise seriously disturbed by this development, for the aforesaid website guidance was quickly taken down and replaced with a message announcing that an SSPX moral theologian was examining it, together with superiors, and would post an update soon.

Well it didn’t take long before the same guidance was back up on the website, only in a much longer text which read remarkably like sophistry.

The next I heard was that a certain Fr. Loop had been designated to present a conference on the subject to the faithful of Post Falls, Idaho – one of the largest Traditional Catholic enclaves in the U.S. I can only presume that many of the faithful remained troubled and Fr. Loop’s job was to reassure them. As far as I can tell from some comments I’ve read online, Fr. Loop failed in his task.

While this was ongoing I wrote to Fr. Fullerton, the U.S. District Superior, expressing my concern on the basis of the alternative (authentic) teaching of a number of tradition-leaning prelates whose counsel is that Catholics are not permitted to take vaccines tainted with the stem cell lines of aborted fetuses under any circumstances, given the very grave nature of the sin of abortion.

I wrote similarly to Fr. Loop, to Fr. Seligny, the SSPX moral theologian responsible for the U.S. website article and to Fr. Brucciani in the UK, who has sadly put out the same erroneous and dangerous advice. Not one of these priests granted me the courtesy of a response, which is extremely disturbing.

I did, however, receive a prompt and kind response from another SSPX superior who shall remain nameless for reasons of prudence.

Sadly, though, while evidently of upright intention, this superior is also on board with the “party line” (to use a crude term), convinced that the moral principle of “remote material co-operation” expressed in the works of St. Alphonsus may be applied in the case of grave necessity to abortion-tainted COVID vaccines.

Here is the proposition summarised in paraphrase: ‘The faithful are generally not permitted to receive abortion-tainted vaccines. However, in cases of grave necessity where moral alternatives are unavailable it is licit to receive such vaccines provided that objection is first made to the method of manufacture. This exception to the general rule, in cases of grave necessity only, amounts to “remote material co-operation”, a much lesser sin than formal co-operation.’

Juxtaposed to this proposition we have the joint letter of Cardinal Pujats, Archbishops Peta and Lenga and bishops Strickland and Schneider, reminding us of the authentic moral teaching of the Church. Here are a few excerpts of that letter which can be read in full here 

In the case of vaccines made from the cell lines of aborted human fetuses, we see a clear contradiction between the Catholic doctrine to categorically, and beyond the shadow of any doubt, reject abortion in all cases as a grave moral evil that cries out to heaven for vengeance (see Catechism of the Catholic Church n. 2268, n. 2270), and the practice of regarding vaccines derived from aborted fetal cell lines as morally acceptable in exceptional cases of “urgent need” — on the grounds of remote, passive, material cooperation. To argue that such vaccines can be morally licit if there is no alternative is in itself contradictory and cannot be acceptable for Catholics…

…The theological principle of material cooperation is certainly valid and may be applied to a whole host of cases (e.g. in paying taxes, the use of products made from slave labor, and so on). However, this principle can hardly be applied to the case of vaccines made from fetal cell lines, because those who knowingly and voluntarily receive such vaccines enter into a kind of concatenation, albeit very remote, with the process of the abortion industry. The crime of abortion is so monstrous that any kind of concatenation with this crime, even a very remote one, is immoral and cannot be accepted under any circumstances by a Catholic once he has become fully aware of it. One who uses these vaccines must realize that his body is benefitting from the “fruits” (although steps removed through a series of chemical processes) of one of mankind’s greatest crimes…

…More than ever, we need the spirit of the confessors and martyrs who avoided the slightest suspicion of collaboration with the evil of their own age. The Word of God says: “Be simple as children of God without reproach in the midst of a depraved and perverse generation, in which you must shine like lights in the world” (Phil. 2, 15)…”

Bishop Athanasius Schneider reiterates the position thus In a separate LSN interview, the full transcript of which can be read, or video viewed, here 

“…I repeat, it is the most anti-pastoral and counterproductive, that in this time, exactly in this historical hour, [that] Catholics will justify their use of abortion-tainted vaccines with the theory of material remote cooperation. It is so illogical – we have to recognize this in this historical hour in which we are living…”

In yet another interview with LSN, Bishop Schneider warns:

“…some bishops, even good ones, are making a huge explanation to me in a sophistic manner, of the principle of moral cooperation only, without your will, without your consent. But this is for me as sophism which cannot be applied to this concrete case, because it is evident to simple common sense that when you know this – that this vaccine is from aborted babies – then you cannot apply this moral principle, or theory, to this concrete case. And therefore we have to be very careful not to be induced into error because of this sophistic argument, even when it comes from good, traditional priests. This is the danger, and we have to resist this…”   Read the full transcript here

Finally, in a May 8 “Appeal for the Church and the World“, signed by a number of prelates including Cardinals Gerhard Müller, Zen & Pujats, Archbishop Viganò , Bishop Schneider and other senior Churchmen as well as countless Catholic journalists, physicians, academics and associations, we find this declaration:

“…Let us also remember, as Pastors, that for Catholics it is morally unacceptable to develop or use vaccines derived from material from aborted fetuses…”  – click here to read the Appeal for the Church and the World.

Writing in reply to the aforementioned SSPX District Superior, whose identity is not important here, I upheld this authentic moral teaching of the traditional prelates and other Catholics in the following words:

“I share the view of Bishop Athanasius Schneider and the other traditional prelates in this instance, who insist that abortion is so uniquely and gravely sinful as to render the normal considerations of “necessity” and “remote material co-operation” moot. These are general moral principles that are weighed in matters pertaining to sins common to fallen human nature, not to sins that are against nature and which cry to heaven for vengeance. Hence, the “material co-operation” argument is misapplied in the case of abortion-tainted vaccines and is therefore fallacious…

…I would like to clarify that it was never my intention to contend that those who seek to benefit from these vaccines are guilty of formal co-operation in the sin of abortion itself, but rather that they are guilty of formal co-operation in the use of evil means, i.e., the immoral process of using aborted fetal cells in the production and/or testing of the vaccine. In other words, they are guilty of using an evil means in order to accomplish good–which is never allowed. I apologise if I did not make myself clear on this point in my previous communication.”

Summary…

For whatever reason, whether by simple error or for reasons of avoiding direct confrontation with this vaccine-pushing Pope and his various national hierarchies, the SSPX is seriously ill-advising the faithful for the first time in the 35-years I have been associated with it.

Therefore every Catholic with a sense of the faith, whose conscience automatically balks at the suggestion that we may, in circumstances of grave necessity, do evil that good may come from it, must disregard this SSPX advice along with that of other churchmen, be they Traditional or Modernist, Pope or priest, who propose the “remote material co-operation” fallacy in the case of abortion-tainted vaccines.

We are never at liberty to benefit from an evil means, not even when our lives depend on it. This is the authentic moral teaching of the Church and the faith of the martyrs, who could so easily have burned a mere grain of incense before the pagan deities to save their lives using similar argument in their minds, but who chose instead to die a cruel death rather than offend God.

Let us consider just one example of such ardent faith – the martyrdom of the early Christian St. Sophia and her three young daughters, aged 11, 10 & 9 years.

All four steadfastly refusing before the Roman emperor Hadrian to burn incense before the goddess Artemis, Hadrian proceeded to have the children horribly tortured one after the other in full view of their mother.

At length, when the children finally succumbed to the unspeakable sufferings inflicted upon them, St. Sophia was granted leave to take them for burial, the idea of the pagan emperor being that she should live with the torment in her heart.

But Our Lord had other plans. After three days of mourning her beloved children He took her from this world to enjoy eternal beatitude in heaven.

Compare this example of great faith with that of Catholics today who advise that it is licit under certain strict circumstances to use products made from or tested with the stem cells of brutally murdered little babies. Yes, it is wholly scandalous!  

 

Comment:

There will be people who attend SSPX churches who read this and become angry at the very idea that anyone should criticise the SSPX for just about anything. It’s an immature attitude, if not completely childish.

There will be comments flowing into me by email and newcomers to the blog who will languish in the moderation file, telling me to stop attending the SSPX church if I don’t like it etc. blah blah.  Martin will, needless to say, get it in the neck as well. 

So, please be assured; we fully appreciate the SSPX clergy providing us with Mass and the Sacraments.  Just as we appreciate that the Scottish Bishops are counted among the successors of the apostles.  Doesn’t mean we cannot comment on their statements or actions as we may comment on the statements and actions of other professionals. After all, priests are the most important of all professionals.

Other professionals are limited to catering for the well-being of people in this world alone, while priests are charged with the immensely more important work of preparing souls for eternity in Heaven.

So, folks, please don’t expect replies to any emails calling us names for expressing our concerns about this matter. A measured comment – absent any nasty personal remarks – submitted for publication on our blog, is a different matter. Feel free. 

Irish Bishop: “I am not the slightest bit concerned about making the Church strong again.” Apostasy Writ Large…

Ireland: Homily of Bishop Donal McKeown [pictured right] for Vocations Sunday Mass broadcast by RTÉ
Good Shepherd Sunday 12 May 2019

Every year in Derry Diocese, we have Mass in the local football stadium for all the children who have been confirmed during the course of the year. Last June we had a stand packed with 2,700 children and their teachers – complete with banners, hats, painted T-shirts and lots of music. For my homily, I asked whether they all remembered what the bishop had said. Not surprisingly, the answer was a resounding ‘no’! And then I told them what I remembered from all the Confirmation ceremonies – of all the children who had been photographed with me at their local Confirmation ceremonies, only one had held my hand and then given me a hug afterward. In some ways, she was the smartest child of all of them because she had a big heart and knew how to show it. This, I suggested, is what the Holy Spirit desires for each of us. And then I pointed out that this girl had Down’s Syndrome. Of course, since she was the smartest child there, we invited her down to the front – and the whole crowd stood to cheer her.

There is much discussion about the future of organized Christianity in Ireland. My own take on that is simple. I am not the slightest bit concerned about making the Church strong again. I am interested only in whether we are fit for purpose in bringing Good News to the vast numbers who are in need of mercy and healing. Jesus did not set up the Church to look after itself. The People of God exist only to seek out the lost and to offer them love and healing in Jesus’ name. Jesus was not interested in setting up groups of self-referential followers who would be concerned mainly with providing services for their own dwindling numbers. Pentecost put an end to that notion. Faith means encouraging people to have big hearts and knowing how to show it.

And there is a huge need for big hearts.

It seems increasingly clear that, in such a cultural context, Christ’s disciples are called by the Good Shepherd, not to catch up with everybody else, but to seek out the thousands who pay the price for the fragmentation, uncertainty, suicide and loneliness that seems to benefit some – but infects many with ‘an epidemic of loneliness’[1]. In his own day, Jesus’ eye fell on those who were harassed and dejected like sheep without a shepherd (Matthew 9:36). Anything less than that is a betrayal of the mission that Jesus gave his disciples. That needs big hearts.

And how is Church expected to carry out that ministry? It seems to me that there are three areas.

Firstly, Jesus was concerned with building relationships, bridges not walls. One core ministry of God’s people is to build welcoming communities. The Gospels are clear that Jesus went out to lepers, gentiles and public sinners. He told them that the Father loved them where they were – but loved them too much to leave them where they were. Pope Francis calls us to be a Church that is going out from itself and to build up our unity within the Body of Christ. The Church of Jesus Christ can never prioritize lifting the drawbridge to keep people away from encountering the Good Shepherd. That needs big hearts.

Secondly, Jesus was also known as the Teacher. He spoke to His followers by proclaiming their dignity and the mercy of the Father. He spoke about sin and forgiveness, right and wrong – and our shared call to be holy as God the Father is holy. Because He was so clear in his teaching, many hated Him. The Church is called to be a place where individuals and groups can grow in uncomfortable faith together, as disciples of the Rabbi from Nazareth. That needs big hearts.

Thirdly, Jesus wanted to make the Father known and loved. One of the Gospels tells us that Jesus gathered disciples to be with Him and to go out (Mk 3:14). The first emphasis was not merely on teaching laws, though Jesus was also clear that, if anyone keeps His words, the Father and Jesus will make their home in that person (Jn 14:23). Those who hear the voice of the Good Shepherd follow His ways and not merely their own. The Gospel not only comforts the afflicted but afflicts the comfortable. That needs big hearts.

In a changing Irish Church, some people imagine that lay involvement means laity doing more ‘to help poor Father do all his jobs’. I prefer to see the Good Shepherd model of Church as one where those in leadership roles (be they ordained, consecrated or lay like the great Jean Vanier) – by proclaiming the Word, by the liturgical celebration of the mystery of faith and a prophetic way of life – form the whole people of God for their mission of bringing Good News to every hurting corner of their parish and of the world. That calls for heroism and generosity to a fault. But Jesus’ example called for nothing else. Any changes in Church structure must serve that mission and nothing else.

We face many challenges in making organized Irish Christianity fit for purpose. But on this Sunday, the big-hearted Good Shepherd who has sought us out sends us out. If we expect something different for the Church, perhaps we haven’t really heard today’s Gospel.  [emphases added]  Source

Comment: 

It’s a while since I’ve heard/read this reference to “organised Christianity” – it was a popular euphemism during my days as a student teacher when, clearly, it was a means of diminishing the  importance of Christ’s Church. After all, “organised Christianity” might refer to every group of Christians – from the Salvation Army to the Church of England – working in the field, so to speak.  The “field” of glorified social work, that is, posing as Christianity.  To be honest, I am lost for words to describe my thoughts about this apostate bishop who has no clue as to the nature and purpose of Christ’s Church.  I will close, then, quoting Bishop Schneider [pictured below] who warned those “shepherds of the Church” referring to the fire at Notre Dame, who are, in fact, “spiritual arsonists”. 

“God will not indefinitely and shamelessly be mocked by so many Shepherds of the Church today, through their betrayal of the Faith, their sycophantic serving of the world and their neo-pagan worship of temporal and earthly realities.  To them are addressed these words of Christ, ‘I tell you, unless you repent you will all likewise perish.’ (Lk 13:5)  Source

Well?  Which of these two “shepherds of the Church” is speaking the truth, thinkest thou?  Can’t be both of them, as one couldn’t care less about the Church and the other warns of hell-fire for those bishops who couldn’t care less about the Church…   

Ed:  I will send the link to this thread to Bishop McKeown, not that it will make a blind bit of difference – “blind” being the operative word (“..they are blind guides. If the blind lead the blind, both will fall into a pit.” Matthew 15:14)…   

2018: The Year of Formal Schism?

THE REMNANT UNDERGROUND: Headed up by Bishop Athanasius Schneider and two other Archbishops from Kazakhstan, a total of 6 bishops and 1 cardinal have now signed a statement of opposition to the pope-approved interpretations of Amoris Laetitia that non-repentant public adulterers can return to the sacramental life of the Church. This is revolution and counterrevolution in a Catholic Church in total crisis. Plus, looking ahead to October’s Synod of Young People in Rome—will the Church deep six Humanae Vitae? Will the Vatican give the green light to so-called ‘gay unions’? Finally, an old Jimmy Stewart movie, “Call Northside 777”, includes a sobering reminder of what it used to mean to be Catholic–something Pope Francis would do well to consider.

Comments invited… 

Bishop on Unbelievers in Hierarchy

LAST WEEK, Rorate Caeli interviewed His Excellency Bishop Athanasius Schneider, one of the most visible prelates working on the restoration of the traditional Latin Mass and faith, on numerous topics.

In this wide-ranging interview, His Excellency thoughtfully expounded on issues critical to the Church in this great time of crisis. Read the entire interview so you don’t miss His Excellency’s thoughts on the current status of the SSPX, women’s participation in the Mass and the washing of women’s feet, whether Russia was ever truly consecrated to the Immaculate Heart of Mary, Summorum Pontificum and anti-pastoral bishops and much, much more. 

For several past generations until our days there reigns in the life of the Church a kind of 'pope-centrism' or a kind of 'papolatria' which is undoubtedly excessive compared with the moderate and supernatural vision of the person of the Pope and his due veneration in the past times. Such an excessive attitude towards the person of the Pope generates in the practice an excessive and wrong theological meaning regarding the dogma of the Papal infallibility.

For several past generations until our days there reigns in the life of the Church a kind of ‘pope-centrism’ or a kind of ‘papolatria’ which is undoubtedly excessive compared with the moderate and supernatural vision of the person of the Pope and his due veneration in the past times. Such an excessive attitude towards the person of the Pope generates in the practice an excessive and wrong theological meaning regarding the dogma of the Papal infallibility.


POST-SYNOD CHURCH & UNBELIEVERS IN THE HIERARCHY

Rorate Caeli: In the recent Synod, we will not know the legal impact it will have on the Church for some time, as it’s up to Pope Francis to move next. Regardless of the eventual outcome, for all intent and purposes, is there already a schism in the Church? And, if so, what does it mean practically speaking? How will it manifest itself for typical Catholics in the pews?

H.E. Schneider: Schism means according to the definition of the Code of Canon Law, can. 751: The refusal of submission to the Supreme Pontiff or of communion with those members of the Church who are submitted to the Supreme Pontiff. One has to distinguish the defect in belief or heresy from schism. The defect in belief or heresy is indeed a greater sin than schism, as Saint Thomas Aquinas said: ‘Unbelief is a sin committed against God Himself, according as He is Himself the First Truth, on which faith is founded; whereas schism is opposed to ecclesiastical unity, which is a lesser good than God Himself. Wherefore the sin of unbelief is generically more grievous than the sin of schism’ (II-II, q. 39, a. 2 c).

The very crisis of the Church in our days consists in the ever growing phenomenon that those who don’t fully believe and profess the integrity of the Catholic faith frequently occupy strategic positions in the life of the Church, such as professors of theology, educators in seminaries, religious superiors, parish priests and even bishops and cardinals. And these people with their defective faith profess themselves as being submitted to the Pope.

The height of confusion and absurdity manifests itself when such semi-heretical clerics accuse those who defend the purity and integrity of the Catholic faith as being against the Pope – as being according to their opinion in some way schismatics. For simple Catholics in the pews, such a situation of confusion is a real challenge of their faith, in the indestructibility of the Church. They have to keep strong the integrity of their faith according to the immutable Catholic truths, which were handed over by our fore-fathers, and which we find in in the Traditional catechisms and in the works of the Fathers and of the Doctors of the Church.

Rorate Caeli: Speaking of typical Catholics, what will the typical parish priest face now that he didn’t face before the Synod began? What pressures, such as the washing of women’s feet on Maundy Thursday after the example of Francis, will burden the parish priest even more than he is burdened today?

H.E. Schneider: A typical Catholic parish priest should know well the perennial sense of the Catholic faith, the perennial sense as well of the laws of the Catholic liturgy and, knowing this, he should have an interior sureness and firmness. He should always remember the Catholic principle of discernment: ‘Quod semper, quod ubique, quod ab omnibus’, i.e. ‘What has been always, everywhere and from all’ believed and practiced.

The categories ‘always, everywhere, all’ are not to be understood in an arithmetical, but in a moral sense. A concrete criterion for discernment is this: ‘Does this change in a doctrinal affirmation, in a pastoral or in a liturgical practice constitute a rupture with the centuries-old, or even with the millennial past? And does this innovation really make the faith shine clearer and brighter? Does this liturgical innovation bring to us closer the sanctity of God, or manifest deeper and more beautiful the Divine mysteries? Does this disciplinary innovation really increase a greater zeal for the holiness of life?’

As concretely to the innovation of washing the feet of women during the Holy Mass of the Last Supper on Holy Thursday: This Holy Mass celebrates the commemoration of the institution of the sacraments of the Eucharist and the Priesthood. Therefore, the foot washing of women along with the men not only distracts from the main focus on Eucharist and on Priesthood, but generates confusion regarding the historical symbolism of the ‘twelve’ and of the apostles being of male sex. The universal tradition of the Church never allowed the foot washing during the Holy Mass, but instead outside of Mass, in a special ceremony.

By the way: the public washing and usually also kissing of the feet of women on the part of a man, in our case, of a priest or a bishop, is considered by every person of common sense in all cultures as being improper and even indecent. Thanks be to God no priest or bishop is obliged to wash publicly the feet of women on Holy Thursday, for there is no binding norm for it, and the foot washing itself is only facultative. 

PRIESTLY FRATERNITY OF ST. PIUS X (SSPX)

Rorate Caeli: A non-typical situation in the church is the Priestly Society of St. Pius X (SSPX). Why does Your Excellency think that so many Catholics are afraid of the SSPX or anxious about any association with it? From what Your Excellency has seen, what gifts do you think the SSPX can bring to the mainstream Church?

H.E. Schneider: When someone or something is unimportant and weak, nobody has fear of it. Those who have fear of the Priestly Society of St. Pius X ultimately have fear of the perennial Catholic truths and of its demands in the moral and the liturgical domain.

When the SSPX tries to believe, to worship and to live morally the way our fore-fathers and the best-known Saints did during a millennial period, then one has to consider the life and the work of these Catholic priests and faithful of the SSPX as a gift for the Church in our days – even as one of the several instruments which the Divine Providence uses to remedy the enormity of the current general crisis of the faith, of the morals and of the liturgy inside the Church.

In some sectors of the SSPX there are, however, as it is the case in every human society some eccentric personalities. They have a method and a mindset which lack justice and charity and consequently the true ‘sentire cum ecclesia,’ and there is the danger of an ecclesial autocephaly and to be the last judicial instance in the Church. However, to my knowledge, the healthier part corresponds to the major part of the SSPX and I consider their General Superior, His Excellency Monsignor Bernard Fellay, as an exemplarily and true Catholic bishop. There is some hope for a canonical recognition of the SPPX.  To read the entire, very outspoken interview click  here

 

I consider [the SSPX] General Superior, His Excellency Monsignor Bernard Fellay, [pictured] as an exemplarily and true Catholic bishop. (Bishop Schneider) (Bishop Schneider)

I consider [the SSPX] General Superior, His Excellency Monsignor Bernard Fellay, [pictured] as an exemplarily and
true Catholic bishop.
(Bishop Schneider)

 

Comment:

Bishop Schneider is to be commended for speaking out. Will any UK Bishops follow suit?  If not, why not?