PERSONAL CONSECRATION TO THE SACRED HEART OF JESUS

PERSONAL CONSECRATION TO THE SACRED HEART OF JESUS

Imprimatur of Bp J.C. Chamont Auxiliary Bishop of Montreal

November 16, 1940

1. Importance of the Devotion to the Sacred Heart

Three Classes of Souls

Rest a little, Christian soul, from the bustle of life, and give ear to the words of love which the Heart of Jesus speaks to you, that God of love and mercy whose only care is for your good.

Tell Me, are you happy? Are you contented? Is your heart at peace? Do you enjoy the unruffled depths of ocean?

Perhaps you are to be numbered among those unhappy souls who weep because at every step they take they find themselves in sin: who, like doves with their wings clogged with mud, fail to soar up to the clear blue sky. Or perhaps you are making your way but slowly along the steep and narrow path of virtue, weighed down by cold torpor or that wasting disease of the spirit called tepidity. Or perhaps you are one of those who are neither sinners nor tepid, but whose downcast features reflect discouragement within because, like eagles with clipped wings, they spend their whole life rising into the air only to fall back to earth discouraged, or, like travelers journeying along a boundless stretch of shifting sands, they lose heart at the sight of such little progress achieved after so many years of weary travel. What compassion I have for all these poor souls! And how many indeed they are!

A Great Remedy

But just listen now to those consoling words I have confided to My most intimate friends. For I desire them to be, as it were, silvered conduits or electric cables carrying the grace and light of My loving Heart out to the world.

The treasures of grace and blessings which this Sacred Heart contains are infinite. I do not know of any devotion in the spiritual life better suited to raise a soul in a short time to the highest perfection and to make it taste the real sweetness to be found in the service of Jesus Christ 1.”

I do not know, my dear child, if you understand the meaning of devotion to the Sacred

Heart of Our Lord Jesus Christ, of which I speak to you. It produces fruit and a great change in all those who consecrate themselves to it and practice it with fervor 2.”

By means of this devotion to the Sacred Heart, people in the world will find all the helps necessary to their state of life, peace in their families, relief in their labors, the blessing of heaven on all their undertakings, consolation in their troubles; and it is precisely in this Sacred Heart that they will find a haven of refuge during their whole life and particularly at the hour of death.

“How sweet it is to die after having had a tender and constant devotion to the Sacred Heart of Jesus! 3

“See to it, above all, that religious embrace this devotion, for they will derive from it such help that no other means will be necessary to reestablish primitive fervor and the most exact observance in the least observant communities, and to raise to the summit of perfection those communities which live in the most perfect observance 4.”

One Friday, during Holy Communion, He spoke these words to His unworthy servant, if she is not mistaken: ‘I promise thee in the excessive mercy of My Heart that its all-powerful love will grant to all those who go to Communion on the First Fridays of nine consecutive months the grace of final repentance; they shall not die in its disfavor nor without receiving their sacraments, My Divine Heart being their assured refuge at that last moment’ 5.

Our glorious protector, St. Michael, accompanied by a countless host of angelic spirits, assured me anew that the cause of the Sacred Heart was entrusted to him as one of the most important enterprises for the glory of God and the utility of the Church that has ever taken place in the world during the whole course of the centuries. This mystery hidden for centuries, this sacrament manifested anew to the world, this design from all eternity in favor of all people, now revealed to the Church, is, so to speak, one of those which arrest the attention of God, ever careful for our good and the glory of the Savior6.”

I seem to see interiorly that light, the Sacred Heart of Jesus, that adorable sun which sheds down its rays on earth sparingly at first, then in greater abundance, and finally illuminating with them the whole earth. And He said to me: ‘By the splendor of this light peoples and nations will be illuminated, and by its heat they will be made warm.’ 7

Tell me now, My child, if, after having read these lines, you do not feel the persuasion coming over you that devotion to the Sacred Heart is something really extraordinary in the world. Yes, it is, indeed, and if you still have any lingering doubts, then make a careful study of the question for yourself and you will soon gain conviction. It is this personal conviction I desire in all My faithful, most of all in My priests and religious: not that they should believe just because they have heard of it, but rather that they should discover it from personal experience. By this means alone will they become convinced, and only they who are convinced will do great things. If only you were one of these, convinced through and through of the power and greatness of My Heart!

Two Kinds of Devotion

My most precious gems lie hidden at the bottom of the coffer, because there are many who have not yet noticed them. This divine devotion is like a vein of gold running through the field of the Church. Those layers of the ground which are usually exploited lie on the surface and can thus be easily discovered and turned to advantage. For example, who is unaware of the value of Holy Communion on the First Fridays of the month, or the value of the consecration of the family to the Sacred Heart of Jesus? Or who has not from time to time assisted at some feast in My honor? Or who has not become a member of some confraternity and performed its simple devotional exercises? All these are like travelers who pass over a vein of gold, stir up the earth a little, gather a few grains of the precious metal, and then continue on their way. It is only the few who set themselves to delve deeply into the mine; only the few become miners by profession.

2. Consecration

CONSECRATION is the fundamental practice of devotion to My Sacred Heart. How often, though, it becomes a mere matter of routine! Many pious souls make their consecration every day, reciting it from their prayer books and yet, when all is said and done, they are not really consecrated; they do not make the consecration, but merely recite it; they are reciters of consecrations.

Listen, then, and I shall tell you in what the full consecration consists, as I have explained it Myself to My most intimate friends, and as they have taught it in their writings and confirmed it by their example.

a) A Pact

The consecration can be reduced to a pact, in the sense in which I proposed it to My first apostle in Spain, Bernardo de Hoyos, and previously in similar terms to St. Margaret Mary: “Take care of My honor and My interests, and My Heart will make this pact with you, too.” As absolute Lord I could indeed demand this without submitting to any conditions; but I prefer to make a friendly bargain with My children.

Will you not then conclude this pact with Me? Have no fear lest you may be the loser by it. I am so kind and beneficent in My dealings with creatures that one would think I was a dupe. Moreover, it is not a pact which will bind you under sin of any sort, for I do not like obligations which stifle!

I want love, peace and generosity not fear or anguish of conscience.

The pact contains two clauses, one binding Me, the other binding you. My part is to care for you and your interests, and your part is to care for Me and Mine. Is that not a beautiful pact?

b) First Part of the Consecration

Let us begin with My part. I shall take care of you and your interests. For that, it is necessary for you to leave absolutely everything in the hands of My Divine Providence: your soul, your body, your life, your health, your family, your business, and in a word — everything. I wish to arrange all that concerns you according to My good pleasure, and for that I require a free hand. So, too, you must hand over to Me all the keys of your house, that I may come in and go out at will.

You must not be keeping an eye on Me and what I do, nor demand any account from Me, even though you may not perceive the reason for My actions in your affairs, and yes, even though at times this may seem to be to your detriment. If at times you may have to grope your way blindly on, then you will have the consolation of knowing that you are in safe hands.

When you hand everything over to My keeping, you must not want to have everything arranged according to your wishes; that would be imposing conditions on Me and seeking your own interests; but rather I must arrange everything in a way that seems best to Me as King and Lord. I must have complete liberty of action even though I may foresee that My plans will at times cause you pain.

You see only the present; but I see the future. You see, as it were, through a microscope, while I see through a powerful, long range telescope.

Hence solutions which seem very suitable for the present may turn out quite disastrous in the long run. There will be occasions, too, when I shall deliberately permit the upset of your plans in order to test your faith and trust, and to increase your merit.

I do not mean by all this, however, that you are to surrender yourself to a sort of fatalistic quietism and simply neglect all spiritual affairs. You must take as a fundamental guiding principle those words of the Gospel which read: “When you have done all you have been commanded to do, say, ‘We are useless servants. We have done no more than our duty.’”(Lk. 17:10).

In everything you must make just as much effort as if success depended on you alone, and then say to me with humble trust: “Most Sacred Heart of Jesus, in my weakness I have done all that I can; the rest depends on You. I leave it to Your Providence.” When you have prayed thus, set aside all uneasiness and enjoy the still peace of a lake on a quiet autumn evening.

* What is to be offered up?

As I have just said, you must hand over to Me everything with absolutely no exceptions. Those who make an exception trust Me little.

Your soul

Place your soul in My Hands: your salvation, your degree of glory in Heaven, your progress in virtue, your faults, your passions, your wants, everything. There are persons who are always worried, fearful, and discouraged in the spiritual life. If this is the result of mortal sin, then it is as it should be. The state of mortal sin is indeed so wretched that no matter what the cost you must leave it, for it makes you My enemy. Make a big effort, come hurrying to Me with all speed, and I shall assist you. Go to confession often, every week if possible, for that is an excellent remedy. Moreover, if you have a sincere desire to amend your life, great faults are not an obstacle to consecrating yourself to Me. For the consecration itself will be a capital means of extricating yourself from that state.

There is another class of people who do not sin mortally, but nevertheless are always gloomy and downcast because they feel they are making no spiritual progress. Now, I do not approve of that. In this matter, too, one must do everything possible as far as human weakness allows, and leave the rest in My hands. Heaven is a beautiful garden which must be complete with every variety of plant. Not all can be cypresses or lilies or carnations. There must also be thyme!

Offer yourself then for this place. All this perturbation, those worries and anxieties, in persons who do not sin seriously proceed from their seeing their own honor more than Mine. Virtue and perfection have a double aspect: that of being for your own good, and that of being for Mine. You must strive after them earnestly but peacefully, because they are for My good. For have we not already agreed that you are to surrender all your interests, in so far as they are yours, to Me? For the rest, you must not forget that I shall accomplish the work of your perfection much better than you would yourself.

Your body

I shall also take care of your health and life. These, too, you must entrust to Me. I know what is best for you; you do not. Take the ordinary means to preserve or restore your health. Lay aside all groundless fear and anxiety, and leave the rest to Me. Persuade yourself that it is not doctors or medicine alone that bring a cure for sickness, but it comes to you from My hands.

Your family

Parents, wife and husband, children, brothers and sisters, relatives. There are persons who find no difficulty in offering themselves to Me but who balk at confiding to Me some member of their family for whom they have a special affection. As though I would simply abscond with everything that was entrusted to My Goodness! That is indeed a poor idea to entertain of Me.

These people say sometimes that they have no difficulty themselves in suffering, but that they cannot bear to see their loved ones suffer. They think that consecration to Me and immediate suffering for all those connected with them are one and the same thing. I wonder where they get that idea from? A genuine and sincere consecration has the effect of alleviating the crosses which all must carry in this world.

Temporal goods

Possessions, business, career, occupation, employment, home. I do not require souls who love Me to give up all these things, unless I have called them to the religious life. On the contrary, they must take proper care of them since these goods constitute part of the obligation of their state. I only ask them to hand everything over to Me, to take every reasonable means to ensure success, and to leave the result to Me without worry or anxiety.

Spiritual goods

You know that in every act of virtue you perform in the state of grace, and also in all the prayers which will be offered up for the repose of your soul after death, there is a certain portion which you can renounce in favor of others either living or dead. I want you to make Me a complete gift of this portion to distribute as I wish. I know better than you on which persons the establishment of My Kingdom depends most. I also know those who are in most need of help, and those in whom your merits will produce the best results. Thus I shall be enabled to lay this portion out to better advantage. This free gift of yours does not, of course, prevent you from offering up prayers for certain people as obedience, charity or piety may demand on occasion.

You must surrender to Me with full confidence everything you possess, for Me to dispose of as I wish; and although I do not wish you to make this consecration from motives of self- interest, yet you will find that on the whole your affairs will turn out better, although sometimes indeed I shall test your confidence and permit results to fall short of your expectations. Your concerns will prosper in proportion to the zeal you show in promoting My interests. The more you think of Me, the more will I think of you. The more you occupy yourself with My interests, the more will I occupy Myself with your interests. The greater care you take of My affairs, the greater shall I take of yours. But, My child, do try to be less self-interested. There are persons who think of nothing but themselves: their spiritual world is a planetary system in which they occupy the solar position; and everything else, including My interests, are minor planets circling around them. That is a bad astronomical system in which the ego is the hub of the universe.

c) Second Part of the Consecration

This now brings us to the second part of the consecration: “You will care for My honor and My interests.” That is the most important part for you, because it is, properly speaking, your side of the pact. The preceding was Mine and if I asked you to give Me everything, it was in order to get rid of any obstacle which might hinder the fulfillment of My part. Your side of the pact is the care of My spiritual interests. You must throw yourself, heart and soul, into the task of promoting these so that your zeal may be the gauge of your love.

Do you know what My interests are? I have only one: souls. They are My interests, My treasures, My love. I seek, as I told My servant Margaret, “to establish the Kingdom of My Love in all Hearts,” My Kingdom has not yet come. Externally it has spread to a certain extent among Catholic peoples, but that deep interior Kingdom by which My love and My wishes will be the true law and rule of conduct for souls has, alas, only spread but little in people’s hearts. It is not through lack of soil. Numerous souls are prepared for My Kingdom and their number goes on increasing from day to day. But there is a lack of apostles. Give me a heart magnetized by My Divine Heart and you will see how soon other souls will become magnetized in their turn.

Ways of Apostolate

How easy it is to be My apostle. No sex, no age, no state in life, is excluded. There are many ways of doing the work:

Prayer

That is, to be constantly petitioning heaven for the spread of My Kingdom, to ask it of My Father, of Myself, of My holy Mother, of My saints; to ask in the church, at home, in the street, during your daily work: “Sacred Heart of Jesus, Thy Kingdom come.” That is the aspiration which must be on your lips the whole day long. Repeat it, then, twenty, fifty, a hundred, two hundred times a day until it has become a habit with you. Seek out ways and means of keeping it before your mind. Who cannot be an apostle in this way? How really wonderful is this apostolate of ejaculatory prayers!

Give me a number of souls constantly shooting these little arrows up to heaven and tell Me if they will not meet with success! It is the little droplets of water which evaporate, go up into the air, form the clouds in the sky and then pour down again as the rain fertilizing the earth.

Sacrifice

In the first place the passive sacrifice of acceptance. How many inconveniences, troubles and sorrows — sometimes small, sometimes great — come your way every day as they came also to Me, to My holy Mother, and to My saints.

If you could bear all this in silence, with patience, even with joy if possible, and offer it all up that I may reign, what a rich apostolate you would be practicing. The Cross is of supreme value: that is why it costs so much. Alas! How many crosses are wasted by people, and they are such precious gems. Then, there is the active sacrifice of self-denial. Try to acquire the habit of constantly overcoming yourself in small things. That is an excellent practice of the spiritual life. You are walking along the street and feel an urgent desire to have a look at such and such an object; then don’t look at it. You would like to taste such and such a delicacy; then don’t taste it. You are innocently accused of some small thing or other, and silence will not cause any evil of great moment; then keep silent. And so forth in similar cases, offering everything so that I may reign. If you feel urged to it by your generosity, you could also undertake even greater penances. You see what magnificent scope there is here for the apostolate! And an apostolate such as this works wonders.

Daily Occupations

Some people say they cannot work for the Kingdom of Christ because they are always too busy; as if the very duties of their state and walk in life could not be converted into works of the apostolate by being accomplished well! Everything depends on the intention with which it is done. The very same piece of wood may be used as fuel for a fire, or as material for a sacred picture to be placed on the altar. During your daily round of work, strive to raise your eyes frequently to Me, to take pleasure in doing everything well for love of Me, so that your works may thus become golden coins which you set aside to My credit for the establishment of My kingdom on earth. You must also strive, but quietly, to become holier and holier every day. For the holier you are, the more efficacious will your works be for My glory.

Exterior Apostolate

Sometimes you could further some enterprise of My Divine Heart as, for example, by recommending this or that practice of the devotion to those with whom you come into frequent contact. You might be able to persuade them to consecrate themselves to Me as you have done yourself. You may find it hard to talk about the subject; then why not pass on a pamphlet or little booklet? Try to spread such literature, either by distributing it yourself, or else by bringing it to the notice of others.

There are, then, countless ways possible of working for the spread of My Kingdom. If you remain inactive, then you cannot plead lack of equipment as an excuse. There is not a moment of the day in which you cannot do something that I may reign. It is very easy to be My apostle, and what a wonderful calling! Your whole life will be suffused and illuminated by a noble ideal!

Every work of the day will be stamped with the seal of apostleship, of the great apostleship of love. Every work will be converted into the gold of charity. What a consolation it will be at the hour of death to look back on five, ten, twenty years, or even more, of 365 days each, all spent in this way.

Reparation

Do you wish to love Me really and truly? Love includes two things: procuring for loved ones all the good they lack, and freeing them from the evil which oppresses them. By means of the apostolate you procure Me for the good, you give Me souls; by reparation, you free Me from the evil, you wash My Divine Heart clear of the stains which have been inflicted on it by sin. Yes indeed, and injury may be removed by giving Me satisfaction. And how much could you not give Me, not only for your own sins, but also for the innumerable sins committed every day! I do not wish to burden you with many practices; the same prayers, sacrifices, daily works, and enthusiastic communication which are excellent ways of apostolate, are also very useful for reparation if done with this intention: “That You may reign, forgive us our trespasses – – that You may reign in reparation for the times we have offended You.” These are aspirations which should always be on our lips. My life had a two-fold purpose in the world: that of the Apostle to establish the Kingdom of God, and that of the Priest and Victim to expiate the sins of all. I should like you to fulfill both, too. By devotion to My Sacred Heart, I hope to make everyone into an exact copy of Myself, into a small Redeemer. What a sublime and wonderful thing for you!

3. Conclusion

Courage, then, and forward march! Thousands of others with the same flesh and blood as yours have done it. Choose a feast day, the first that comes. In the meantime, prepare yourself by quietly reading over these ideas. When the appointed day comes, go to confession, receive Holy Communion devoutly, and then make your consecration to Me; for you could not find a better moment than when I am in your heart. It is very necessary, though, that the consecration should be complete; that it should constitute a whole program of life. Hence, to make it easier for you, there is an Act of Consecration included below which contains everything essential. You are not bound to anything under pain of sin, even venial. I want a big heart, generosity and love. I only ask you to do what you can: and who is there who cannot do this?

And do not forget to renew it daily at home or in the church; for this daily renewal is very important. If you do not renew it, it will quickly slip from your mind; if you do renew it, then you will end up fulfilling it. Choose this holy way with decision and determination and you will soon feel a warm stream of new, life-giving blood flowing through your veins.

In conclusion, two pieces of advice. Firstly, do not forget Me in the Tabernacle. Honor paid to my image is certainly very pleasing to Me, but My own Person is of far more value than the image. The Eucharist is in a special manner My sacrament, for it is the sacrament of love.

I should like you to receive Me often, and, if possible, to pay Me visits during the day. You have no idea how I reward these friendly calls! Secondly, you might be able to find a little time during the course of the day to read and think over something about devotion to My Sacred Heart. Thus, day-by-day, the seeds of this divine devotion will be taking deeper root in your heart.

Act of Consecration

O QUEEN OF HEAVEN, most loving Mother, I (Name) though full of weakness and quite unworthy, yet encouraged by the gracious invitation of the Sacred Heart of Jesus, desire to consecrate myself entirely to Him. Conscious of my own unworthiness and inconstancy, I desire to offer everything through your maternal hands and with child-like trust in your loving care, and I look to you to assist me in the fulfillment of my resolutions.

MOST SACRED HEART OF JESUS, King of love and goodness, full of recognition for Your favors, freely and with all my soul do I accept this pact between You and me. I shall care for Your interests, and You will care for mine. You know indeed that You will gain less by it than 1. I wish everything of mine to be Yours, and place everything in Your hands: my soul, my eternal salvation, my freedom, my interior progress, my wants, my body, my life and my health. I place in your hands, the small number of my good works I am able to perform, or which others will offer up for me during my life or after my death, if they can be of service to You. I also place in your hands my family, my possessions, my work, so that You may be King of all that is mine and may dispose of everything according to Your pleasure. I, for my part, will do my best in all these affairs, but I shall rest contented with whatever Your loving Heart decides in my regard, difficult though it may be.

In return, I ask that the time still left to me not be wasted. I desire to do something big, something really big, that You may reign in the world; by my prayer and aspirations, by my daily tasks, by the suffering which I accept here and now, by my little acts of self-denial, I desire that every moment of my life may be spent in propagating and establishing Your divine Kingdom. May Your seal be on everything I do until the end of my allotted time, and then may my last breath be spent in words of love for Your most Sacred Heart.

Most Sacred Heart of Jesus, Thy Kingdom Come!

May the God of peace, who brought up from the dead the great shepherd of the sheep by the Blood of the eternal covenant, Jesus Our Lord, furnish you with all that is good, that you may do His will. May He carry out in you what is pleasing to Him through Jesus Christ, to Whom be glory forever and ever. Amen.” (Heb.13:20-21)

Most Sacred Heart of Jesus, I place all my trust in You!

1 — Msgr. Gauthey: Vie et œuvres de S. Marguerite-Marie, Paris, 1920,

3rd ed., Vol.II, p. 627.

2 — Msgr. Gauthey, Ibid.., letter 50, p.324.

3 — Msgr. Gauthey, Ibid.., letter 141.

4 — Msgr. Gauthey, Ibid.., part 2, letter 141.

5 — Msgr. Gauthey, Ibid, letter 86, p. 397.

6 — Uriarte, Vida del P. Hogos. Part 3, ch.l, p.251, 2nd ed.

7 — Chasle: Sœur Marie du Divin Coeur, ch. XI, p.359.

 

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Sermon of Bishop Gerardo Zendejas in Avrillé for taking of Cassocks, Tonsures, First and Second Minor Orders for Saint-Louis Grignion-de-Montfort Seminary and the Dominicans

 

Sermon of Bishop Gerardo Zendejas in Avrillé for taking of Cassocks, Tonsures, First and Second Minor Orders for Saint-Louis Grignion-de-Montfort Seminary and the Dominicans

Saturday February 9, 2019

Picture 1

+ In the name of the Father, and the Son, and of the Holy Ghost

Dear Bishop Faure, Father Prior, Priests, Brothers, Sister, my dear Brethren….

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Archbishop Marcel Lefebvre, our venerable Founder, has always encouraged us with his 1974 doctrinal declaration, like a testament for preserving Catholic Tradition as essential element in Catholicism. Here are some exerts of his words…

Even though we, or an angel from heaven, preach a gospel to you besides that which we have preached to you, let him be anathema.” (Gal. 1;8)…

“… The lex orandi cannot be profoundly changed without changing the lex credendi. The New Mass is in line with the new catechism, the new priesthood, new seminaries, new universities, and the charismatic or Pentecostal church, all of which are in opposition to orthodoxy and to the all time Magisterium.

This reform, since it has issued from Liberalism and Modernism, entirely is corrupt. It comes from heresy and results in heresy, even if all its acts are not formally heretical. It is thus impossible for any faithful Catholic who is aware of these things to adopt this reform, or to submit to it in any way at all. To ensure our salvation, the only attitude of fidelity to the Church and to Catholic doctrine, is a categorical refusal to accept the reform.

It is for this reason that, without any rebellion, bitterness or resentment, we pursue our work of the formation of priests under the star of all times Magisterium, in the conviction that we can thus do no greater service to the holy Catholic Church, to the Sovereign Pontiff, and to future generations….”

My dear brethren, let us give thanks to Our Lord Jesus Christ, Lord of Lords and King of Kings, Who allows us to meet here once again at Avrillé to participate together in this ceremony of Tonsure and Minor Orders, which are ascending steps for the continuation of the Catholic Priesthood according to the Traditional Roman Rite of Ordination, as Archbishop Lefebvre has transmitted to us the Deposit of the Faith so that we should continue to do likewise for future generations.

Dear Seminarians and Dominican Brothers, God willing, you might be future priests; and you, dear faithful, should pray for religious vocations to come out from your young families. Therefore, let’s summarize, as it seems to me, in two points these words “for future generations.”

1) The preservation of the Catholic Priesthood

2) The Royalty of Our Lord Jesus Christ professed by Episcopal Ministry

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1) The Catholic Priesthood

As Archbishop Lefebvre constantly insisted, the raison d’être for a Catholic priest is the Cross of Our Lord Jesus Christ, and the continuation of His Cross on Calvary through the Holy Sacrifice of the Mass. The priest must necessarily live the precepts of the Gospel, namely, poverty-obedience-chastity through prayer and abnegation, in order to preserve his raison d’être. If a priest neglects the Cross of Jesus Christ, he is certainly losing the essential element for the eternal salvation of his soul and of many others.

The Holy Sacrifice of the Mass should certainly keep up that grace which we have received at our baptism. When our godparents have said we renounce Satan, his works and allurements, the priest has also said to us “serva mandata; Keep the Commandments of God.” Then he put the white veil on our head, and in giving out a candle to us through the intermediary of our godparents he has said – “Keep intact the purity of your soul as this linen with which you are covered, and then you shall have eternal life.” We must therefore fulfill our baptismal promises so that we could enter in the Kingdom of heaven.

For those who have entered in religious life, they have pronounced their religious vows, engaging in a solemn way themselves even more than any faithful, devoting themselves not only to almighty God but also the whole Church. That’s why pronouncing their vows of religion, they have engaged themselves in a public and official way, acknowledged by the Church, practicing the vows of poverty, obedience and chastity. This is the raison d’être for a religious – he has made his profession to tend to perfection, and to strive for holiness.

And you, who are going to be tonsured – my dear Levites, as Archbishop Lefebvre used to called us – you are going to receive the cassock and the tonsure; but these two things are very distinct: One can receive the religious habit, yet without receiving Tonsure.

One enters into the clergy by the tonsure; this is the Tradition in the Catholic Church. In receiving the tonsure, there is already a promise to go to the Altar – to ascend to the altar. A Tonsured can be promoted by his superiors to receive Minor Orders, and in preparation to receive the Major Orders: a Sub-Deacon commits himself to his vow of chastity forever; a deacon approach closer to the altar by preaching, baptizing and giving holy communion; and then comes the priesthood – a priest forever according to the order of Melchizedek.

As Saint Thomas Aquinas teaches, there are two signs which determine someone’s vocation, this is to say – the inclination of the person who wants to pursue a religious vocation, and the acceptation or calling from the bishop to receive step-by-step the holy Orders. As a matter of fact, many people are willing to follow their vocation but very few of them are promoted by the calling of the bishop.

To those who are receiving Minor Orders, the Bishop is about to warn you saying: “You must give example by your life; you must sanctify the faithful by the example of your life, not only by words, not only by performing your functions, but also by the example of your life.”

In fact, in every admonition he gives to the Order of Lector or Porter, as well as to the Order of Exorcist or Acolyte; the bishop reminds the exigency to engage oneself in following Our Lord Jesus Christ in order to perform the most important act, which Our Lord did – His sacrifice.

Doubtless to say that throughout the history of the church, all the disasters and misfortunes have come in general from the lukewarm clerics and religious. Why?

For clerics have befallen into sins of the flesh, or have chosen some comfort in sharing the world, or have indulged some Satan’s pride alike. Many of them have abandoned the royal way of the Holy Cross, which is scandal for the Jews and foolishness for the pagans…. Unfortunately, there are many religious souls practicing a double standard in life, in one hand a worldly private life and on the other a public tepid life.

What to do about that? The Archbishop reminds us once again that…

…This is not a human battle. We are in close fight with Satan. It is a struggle that demands all the supernatural forces which we need, in order to fight against him who wants to radically destroy the Church; he wanted to do so since Our Lord has born; and he wants to continue on abolishing and destroying the Mystical Body, wiping out His reign and all His institutions whatever they may be.

We have to be conscious of this dramatic, apocalyptic struggle in which we live, and not minimize it. To the extent of, if we minimize it, our eagerness in the battle grows less. We then become weaker and dare no more to proclaim the Truth….” (Archbishop June 29, 1987)

+

2) The Royalty of Our Lord Jesus Christ professed by Episcopal ministry.

We have received the means to instruct formally with Catholic doctrine the future priests, in order to administer to them, the Sacrament of the Holy Orders according to Traditional Roman Rite. You well know that there can be no priest without a bishop. Thus, bishops by divine institution are shepherds of souls, directed for their eternal salvation through the means of the Sacred Magisterium, and of the legislative and judicial power. They are responsible to Christ for their divine commission. At their Episcopal consecration, the power of Order endows them in particular to sanctify souls by the administration of the sacrament of Confirmation and of the Holy Orders.

Indeed, Archbishop Lefebvre by consecrating bishops has formally continued the constitution of the Catholic Church in order to keep Tradition alive. In providing the Episcopal ministry descending in direct line from the Apostolic succession without doubt, the marks of One, Holy, Catholic and Apostolic Church are being preserve through today’s crisis of the Faith and of the world.

More than ever, there is a major conflict between Faith and authority. The normal and ordinary situation of the Catholic Church certainly is that the pope, bishops and priests must lead an orientation according to the Catholic tenets of our Faith, which have divinely revealed to us and are exteriorly commissioned to the hierarchy, or at least they should not contradict them. At the contrary, we are in the deepest of an extraordinary crisis within the Church. It is evident for us that the New Evangelization of today’s Pope, coming as consequence of the Vatican II reforms, is diametrical opposed to the Catholic Magisterium of all time; it is a “New Gospel,” which Saint Paul has warned us to let it be an ANATHEMA!

In fact, last few years papal interventions, which are leading the dramatic crisis to desecrate the Catholic Faith, such interventions have rejected the Royalty of Our Lord Jesus Christ. Thus, the Roman authorities have proclaimed Liberalism as the ruling principle of Religious Liberty in individual consciences and in public laws of institutions and Governments. The Vatican II document on Religious Liberty declares that no Government of any Country is competent in religious matter; therefore they cannot decide what religion is true, or what religion is false. State Laws must consequently let all religious errors – whatever they are – be spread out in their autonomous social domain, because Man is free to have his own Religion, with his own moral decisions and own ways of worship, including those ones done against nature.

For Tradition, Jesus Christ is true God and true Man, as well as a true King in all domains – yesterday, today and forever. Pontius Pilate asked to him, then are you a King? Yes, yourself have said: I am a King, for that I have born. I have come to the world in order to give testimony of the Truth…

So, instead of preaching about the Royalty of our Lord Jesus Christ the modern Roman authorities have constantly uncrowned and humiliated our King of Kings and our Lord of Lords. In the same token a large number of Traditional priests, including bishops, have been compromising the Universal Kingship of Our Lord by progressive public omission and by silent commission. It is precisely what Liberalism has silently engaged in the SSPX leadership in working for an agreement with today’s Roman authorities, promoters of Pope Francis New Evangelization. Here is a mystery of iniquity!

That’s why we should remind ourselves these words of the Archbishop Lefebvre:

It is for this reason that, without any rebellion, bitterness or resentment, we pursue our work of the formation of priests under the star of all times Magisterium, in the conviction that we can thus do no greater service to the holy Catholic Church, to the Sovereign Pontiff, and to future generations….”

With integrity and fidelity to the Traditional doctrines and practices of the Catholic Church, we resist the “novelties” preached since the Second Vatican Council, those novelties were wanted, both encouraged and imposed by the highest Roman authorities. Even though, we believe against any human appearance, and hope against any human hope, that Tradition must restore all things in Christ, and rather sooner than later, today’s chaos will go away, because the gates of Hell will not prevail against the Church.

There is no question for us of separating ourselves from Rome, either of putting ourselves under any foreign government, or of establishing a sort of parallel church as the Bishops of Palmar of Troya [Bp. Din-Thuc consecrations line] have done in Spain. They have even elected a pope, have formed a college of cardinals… It is out of the question for us to do such things. Far from us to be this miserable thought of separating ourselves from Rome! (Archbishop June 30, 1988)

God alone knows how far this apostasy can go. Indeed, we have some duties of state to keep up, as Our Lady of Fatima told us to do, if we want to remain Catholic and if we want to continue the Church. Within the Episcopal ministry, we have serious obligations urging us, primarily, to multiply the priests who believe in Our Lord Jesus Christ, and in His royalty, and in His Social Kingship according to the doctrine of the Church.

After thirty years of the 1988 Episcopal Consecrations, we really appreciate Archbishop Lefebvre’s operation survival in keeping the mark of Apostolicity in the Holy Catholic Church, conferring Episcopal consecrations with legitimate validity for the continuation of the Apostolic Traditions.

Let’s us renew our consecration to the Mother of God, as Saint Cyril of Alexandria called her Theotokos, preaching that all Our Lady’s privileges derive from her Maternity. She can only have perfect faith in the divinity of her Divine Son. And we should ask from Our Lord such faith that she had in Her King and our King, in Her Lord and Our Lord. Therefore, we should believe the incredible so that we could do even the impossible – in restoring all things in Christ.

Picture 2

Viva Cristo Rey!

The message of Fatima, the last remedy given to the world

Mary’s Immaculate Heart’s mediation

Fatima is the salvation of the world entrusted to the Immaculate Heart of Mary. Indeed, the Angel had indicated the transition in the prayer of atonement that he taught the children in the Fall: they were to ask for the conversion of sinners through the infinite merit of the Most Sacred Heart of Jesus and the Immaculate Heart of Mary.

On June 13, 1917, Our Lady told Lucy:

Jesus wishes to establish in the world devotion to my Immaculate Heart. To whoever embraces this devotion, I promise salvation and these souls shall be dear to God, as flowers placed by me to adorn His throne.

That promise alone would suffice to embrace such a devotion!  But what is the Immaculate Heart of Mary?

The Immaculate Heart of Mary

One must first understand the word “heart” in its biblical sense: it is not simply the physical organ, the “muscle”, or the place of all our feelings, but in a general sense it is the human soul with all its faculties.

Let us make man in our image, according to our likeness” God said in Genesis (1,26). Immaculate in her conception, in loving correspondence with even the smallest inspirations of the Holy Spirit, Our Lady’s soul is the masterpiece, the perfect image of the Holy Trinity, and therefore the perfect model of creature.

In the prayer of the Mass of August 22nd, the Church is asking for us the grace to live according to the heart of God by celebrating the solemnity of Mary’s Immaculate Heart: “Ut ejusdem Immaculati Cordis festivitatem devota mente recolentes, secundum Cor tuum vivere valeamus.” The Church makes us understand here that the way to live according to the Heart of God is by imitation of Our Lady’s virtues.

To have a true devotion to the Heart of Mary is therefore, though her, with her, in her and for her1, to conform always more, with love, to the will of God at the present moment.

That is the devotion to Our Lady for all times. It is now important to understand which clarifications the Virgin Mary provides for today.

The Requests of Our Lady of Fatima

At Fatima, there were two sorts of requests: those addressed to all the faithful, and those meant for the Pope. Let us examine first the requests regarding all the faithful.

A. REQUESTS CONCERNING ALL THE FAITHFUL:

5 points, which can be reduced to 2:

1) Fulfillment of daily duty

Let us listen to Sister Lucy:

The most important thing is the fulfillment of daily duty, and offering these sacrifices to fulfilment of duty for poor sinners.

The secondary requests are the Rosary and the Scapular, and perhaps ever more specifically the things which those two devotions demand: prayerful meditation on the mysteries of the Rosary, and consecration to the Immaculate Heart 2.

Let us briefly explain these few points, and first what is the most important: fulfilment of daily duties.

Over and over again, during those precious hours I was in her company [says sister Lucy] Our Lady emphasized that it is the fulfillment of one’s daily duty, according to one’s state in life, and the sanctification of this effort in reparation for our sins and for the conversion of sinners, which is the primary condition for the turning back of the tide of evil which threatens today’s world 3.

The following words of Sister Lucy also show us that in today’s world, devotion to the Immaculate Heart of Mary – as well as devotion to the Sacred Heart- is meant for reparation:

In front of the palm of Our Lady’s right hand was a heart encircled by thorns which pierced it.  We understood that this was the Immaculate Heart of Mary, outraged by the sins of humanity, and seeking reparation. (apparition of June 13, 1917)

Today, times are bad.  Sins have become like a wave submerging the world and, since Our Lord, the number of souls being damned has never been so great: that is why Our Lady showed the children Hell on July 13.

The Blessed Virgin Mary invites us to save souls by offering the sacrifices necessary for the accomplishment of our daily duties to her Immaculate Heart, first for our own sins – let’s not forget this! – and for the conversion of sinners.  That is how we will bring back to God the modern man who doesn’t fulfill his duties towards God, towards himself, or towards his neighbor, because he only thinks about claiming his own rights.

Every day, when we get up, we could recite the prayer taught by Our Lady on July 13:

O Jesus, it is for the love of you, for the conversion of sinners, and in reparation for the sins committed against the Immaculate Heart of Mary.

That morning consecration will affect all our actions of the day, becoming thus offerings in reparation for the Immaculate Heart of Mary, even if we don’t think about it at the time.  But it is also good, of course, to renew this offering during the day as an aspiration, especially whenever a sacrifice is to be offered.

2) Consecration to Our Lady

This offering of all our actions comes back to and leads to the consecration of our life to Our Lord through the Virgin Mary.  It’s the spiritual oblation, the interior sacrifice, shown by the exterior practice of virtues.  We have already spoken of this in connection with the apparitions of the angel – from the summer of 1916 – and which is now being fulfilled by the mediation of Our Lady.

3) The wearing of the scapular of Mount Carmel

In the spirit of Fatima, the scapular which the three children were shown by Our Lady on 13th October, while the crowd was seeing the miracle of the sun, this scapular is both the sign of our consecration to Mary, and a pledge of her very special protection.

4) Daily recitation of the Rosary

The main means given by Our Lady to accomplish this ideal is the Rosary.

Sister Lucy continues :

But (The Virgin Mary) also stressed that the Rosary is indeed important, because it is one of Our Lady’s principal aids given to us to facilitate the sanctification of our daily duty4.

Let us remember here that in his Encyclical Laetitiae Sanctae, Pope Leo XIII saw the Rosary as the best remedy to the present evils in society:

The distaste for a simple and laborious life can be remedied by meditating on the joyful mysteries. (…)

Repugnance to suffering of any kind is healed by meditating on the sorrowful mysteries which teach us patience. (…)

And finally, the forgetfulness of future rewards can be remedied by meditating on the glorious mysteries5.

The Rosary is therefore the most effective means of escaping the indoctrination and conditioning of our spirits organized by the globalists.

Moreover, the request to say the Rosary every day is so important to the Virgin Mary that she keeps coming back to it – like a refrain – in every one of her apparitions from May to October 1917, and on 13th October, when she had promised to tell us her name, she called herself ‘Our Lady of he Rosary’.

In the recitation of the Rosary it is of course a matter of keeping oneself in the presence of Our Lady, and of meditating or contemplating the different mysteries one after the other. It might be helpful to use some of the numerous little Rosary meditation booklets which are available to us for this purpose.

5) Communion in reparation on the five first Saturdays

This life of reparation to which Our Lady calls all of us should culminate in Eucharistic communion – let’s remember the apparition of the Angel of Portugal in Autumn 1916, and let’s think of the magnificent Trinitarian vision at Tuy in 1929 (13 June), which sums up the whole spirituality of Fatima.

It’s the communion of reparation of the five first Saturdays of the month, announced on 13th July6, and which Our Lady also came to ask for at Pontevedra on 10th December 1925:

I promise to assist at the moment of death, with all the graces necessary for salvation, all those who, on the first Saturday of five consecutive months shall receive the sacrament of Confession, receive Holy Communion, recite five decades of the Rosary, and keep Me company for fifteen minutes while meditating on the fifteen mysteries of the Rosary, with the intention of making reparation to My Immaculate Heart7.

If the purpose of the preceding requests was the reparation of all sins in general, and to obtain in this way the conversion of sinners, the goal of the devotion of the five first Saturdays is to make reparation for the sins committed especially against the Immaculate Heart of Mary and to save those who committed these sins.

Let us quote here brother Francis of Mary of the Angels:

Ever since God decided to show his design of love, which is to give out his graces to men through the mediation of the Immaculate Virgin, it seems that their refusal to willingly submit to this wish has been the fault which especially wounds His heart, and for which he no longer finds in himself any inclination to forgive. That sin seems to be irremissible; ‘It is a sin that the Gospels call the sin against the Holy Ghost,’says sister Lucy8, ‘A sin that will not be remitted in this world or the next’ (Mt 12,31-32), for there is no crime more unpardonable for our Saviour than the scorning of His most holy Mother and outraging her Immaculate Heart which is the sanctuary of the Holy Ghost9.

And so the Virgin Mary, who is the Queen of Mercy, being unable to bear that souls should be damned because of sins committed against her, has obtained from her Son that this little practice may obtain the saving of many of these souls:

That is the reason why the Immaculate Heart of Mary has inspired Me to ask for this little reparation, says Our Lord; and in consideration of this, to evoke my Mercy to forgive those souls that have had the misfortune of offending her10.

Our Lord will bring to it several precisions, and in the first place, confession can be anticipated:

Confession within eight days is valid, and even beyond that, provided that souls are in a state of grace on the first Saturday when they receive me, and that, in this prior confession, they had the intention of thus making reparation to the Sacred heart of Mary.

Those who forget to formulate this intention, can do so at their next confession, taking advantage of their first opportunity to go to confession11.

The practice of this devotion will be equally acceptable on the Sunday following the first Saturday when priests, for just cause, allow it to souls12.

As to the reason for the number of five Saturdays, Our Lord explained to sister Lucy on 29th May 1930 in Tuy:

There are five kinds of offenses and blasphemies uttered against the Immaculate Heart of Mary:

1. Blasphemies against the Immaculate Conception,

2. Blasphemies against Her Virginity,

3. Blasphemies against Her divine Maternity,

4. The blasphemies of those who publicly seek to place in the hearts of children Indifference or scorn, or even hatred towards this Immaculate Mother,

5. The offenses of those who outrage Her directly in Her holy images13.

**

— Thus we now have the five key points of devotion to the Immaculate Heart of Mary in the spirit of Fatima:

  1. The fulfillment of our daily duties, offered to the Immaculate Heart of Mary in reparation for our sins and for the conversion of sinners;
  2. Consecration to Our Lady;
  3. Wearing the scapular as a sign of this consecration;
  4. Daily recitation of the Rosary;
  5. The communion of reparation on “Five First Saturdays”

— These five components can be brought down to two:

  • Consecration of our whole life to the Immaculate Heart of Mary in reparation for sins in general, and to obtain the conversion of sinners;
  • Communion of reparation on the First Saturdays, which is an expression of love towards Our Lady, in reparation especially for the sins committed against the Immaculate Heart, and to save this category of sinners whom the Queen of Mercy wishes (particularly) to snatch from the abyss.

B. REQUESTS OR OUR LADY OF FATIMA

ADDRESSED TO THE POPE

In May, 1930, when sister Lucy was in Tuy, she wrote to Fr. Goncalves:

The good Lord promises to end the persecution in Russia if the Holy Father deigns to make a solemn and public act of reparation, announces the consecration of Russia to the Most Holy Hearts of Jesus and Mary, and commands his bishops throughout the Catholic world to do likewise – with His Holiness promising, that in return for the end of this persecution, he will approve and recommend the practice of the devotion of reparation outlined above (the five First Saturdays)14.

The practice of the communion of reparation (the five First Saturdays) was not spread by the Popes, and the consecration of Russia has not been done yet.

The result has been not only the spreading of Russia’s errors throughout the entire world, with its millions of corpses, but the infiltration of the Church, which is certainly the greatest victory of communism: accomplished in two great waves of infiltration: under Pius XI and then under Pius XII with the Pax movement15; and then the seizing of power at the Second Vatican Council. The plan of the “Alta Vendita” denounced by Pius IX has thus been completed: a revolution in tiara and cope marching under the cross and [papal] banner16.

Our Lord had predicted:

given that they follow the example of the King of France17 in delaying the execution of My requests, they will likewise follow him into misfortune18.

Here lies, no doubt, the entire question of the Third Secret of Fatima : the present crisis in the Church must be seen within the framework of the apparitions of Fatima as the chastisement of the Church for not having responded to the requests of Our Lady.

And this must also guide our Marian piety today.  True devotion to the Blessed Virgin must make us love and imitate her as she is.  Archbishop Lefebvre stated:

The Virgin Mary is neither a liberal, nor a modernist, nor an ecumenist.  She is allergic to all errors, and even more so to apostasy19.

Can we do something?  YES!   Sister Lucy tells us:

Russia will be converted when a sufficient number are offering their sacrifices and fulfilling Our Lady’s requests20.

This amounts to saying that the conversion of Russia will take place when a sufficient number of souls, in the eyes of God, have consecrated their entire lives to the Virgin Mary.  It is this that will obtain the grace for the Pope to convert and to consecrate Russia, which will then unleash the triumph of the Immaculate Heart of Our Lady, and so also that of the Sacred Heart.

— I asked Our Lord why He would not convert Russia without the Holy Father making that consecration, wrote sister Lucy.

— Because I want My whole Church to acknowledge that consecration as a triumph of the Immaculate Heart of Mary,” Our Lord replied, so that it may defend her cult later on, and place devotion to this Immaculate Heart beside the devotion to My Sacred Heart21.

Should we see an announcement of this triumph in these words of Our Lady at La Salette?

Jesus Christ will be served, adored and glorified; Charity will flourish everywhere. The new kings will be the right arm of Holy Church, which will be strong, humble, pious, poor, zealous and imitative of the virtues of Jesus Christ. The Gospel will be preached everywhere, and men will make great strides in the faith, because there will be unity among Jesus Christ’s workers and men will live in the fear of God. This peace among men will be short-lived22 : 25 years of abundant harvests will make them forget that the sins of men are the cause of all the woes which happen on earth23.

As for us personally, united in devotion to the Sacred Heart, the devotion to the Immaculate Heart of Mary will allow us to reach salvation; and should difficult times come, we will come through and keep our souls, and even obtain the grace of martyrdom if necessary.

Personal Consecration to the Immaculate Heart of Mary

composed by sister Lucy

Oh, Virgin Mary, Mother of God and our Mother. I consecrate myself entirely to your Immaculate Heart with all that I am and all that I possess.

Take me under your motherly protection, defend me against dangers, help me overcome temptations, watch over the purity of my body and my soul.

May your Immaculate Heart be my refuge and the path that leads me to God.

Give me the grace to pray and sacrifice myself for love of Jesus, for the conversion of sinners, and in reparation for the sins committed against your Immaculate Heart.

In entrusting myself to you, and in union with the Heart of your divine Son, I want to live for the Very Holy Trinity in whom I believe, whom I adore, in whom I hope, and whom I love.  Amen!


  1. This doctrine is to be found in : A Treatise on the True Devotion to the Blessed Virgin, by saint Louis-Marie Grignion de Montfort
  2. Excerpt from sister Lucy’s 1946 interview by John Haffert, a leading figure of The Blue Army, in The Brother and I, ch.27.
  3. Interview with sister Lucy by John Haffert, ibid, p. 17.
  4. Interview with sister Lucy by John Haffert, ibid, p. 17.
  5. Leo XIII’s Encyclical Letter Laetitiae Sanctae, 8th September 1893.
  6. « God will punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father.  To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of reparation on the First Saturdays. »
  7. « What joy when the First Saturday comes!” exclaimed little Jacinta.
  8. Sister Lucy, interviewed by Father Fuentes, 1957.
  9. Br Francis of Mary of the Angels, Fatima, Intimate joy World event, Saint Parres-lès-Vaudes, Éditions de la Contre-Réforme catholique, 2nd edition, 1993, p159-160.
  10. Quoted by Br Francis of Mary of the Angels, ibid, p159.
  11. Our Lord’s words as quoted by sister Lucy in a letter to Canon Lopes, 15 Feb, 1926.
  12. Our lord’s words as quoted by Sister Lucy to Fr Gonçalves, her confessor, in a letter from 30 May 1930.
  13. Letter from sister Lucy to Fr Gonçalves, 12 June 1930.
  14. Sister Lucy, quoted by Br. Francis of Mary of the Angels, ibid., p. 199.
  15. We can refer to Sel de la Terre, no. 53 (Summer 2005): « Fatima Our Hope », article of Dominicus; « Did John Paul II consecrate Russia? », p. 63, note 3; article edited in a booklet by Editions du Sel entitled: « Russia will convert; Has the Consecration to the Immaculate Heart been accomplished? »
  16. Extract from the secret papers of the “Alta Vendita” of the Italian Carbonari (Freemasons), which fell into the hands of Pope Gregory XVI, and was then published by request of Pope Pius IX by Cretineau-Joly in his work The Roman Church and the Revolution. We can refer to Chapter 21 in the work by Msgr. Lefebvre They have Uncrowned Him, “The Conspiracy of the Alta Vendita,” Suresnes, Clovis, 2017. Also edited by Angelus Press.
  17. King Louis XIV, who didn’t consecrate France to the Sacred Heart of Jesus. The result was the French Revolution, exactly one century after the requests of the Sacred Heart to saint Marguerite-Marie Alacoque.
  18. Words of Our Lord reported by sister Lucy in a letter to her bishop, August 29, 1931.
  19. Archbishop Lefebvre, Spiritual Journey (end of the chapter on the Blessed Virgin Mary). Book edited by Angelus Press.
  20. Remark by sister Lucy reported by John Haffert in his work “The Brother and I,” Ch. 27.
  21. Letter from sister Lucy to Fr. Gonçalves, May 18, 1936.
  22. July 13, 1917, Our Lady said: “A period of peace will be granted to the world.”  In Our Lady’s message at La Salette, it is after this period that the Anti-Christ arrives.
  23. The Apparition of the Most Holy Virgin on the Mountain of La Salette, Saturday, September 19, 1846, Paris/Rome/Bruges, Saint Augustine Society, 1922. (Imprimatur of Fr. A. Lepidi O. P., Master of the Sacred Palace and permanent Assistant of the Congregation of the Index.)

Little catechism of the Second Vatican Council (Part Nine) – The Nine Decrees (decrees 6-9)

 

Little catechism of the Second Vatican Council (Part Nine) – The Nine Decrees (decrees 6-9)

by Fr. Pierre-Marie, O.P.

Dominican in Avrillé

From Le Sel de la terre 93, Summer 2015

(continued,number 10)

The Nine Decrees (continued)

3. The two Decrees on missionary activity and means of social communication

6.  Ad Gentes (AG):  the missionary activity of the Church.

7.  Inter mirifica (IM): the means of social communication.

What sort of charity does Ad Gentes (AG) promote?

Missionary activity is a consequence of the charity that works toward the salvation of souls.  But AGhas a false conception of charity:  “Christian charity truly extends to all, without distinction of race, creed, or social condition” (§ 12).  Christian charity certainly extends to all men, but with distinctions.  There is an order in charity: one should first love those who are closest, and especially our brothers in the faith:  “let us work good to all men, but especially to those who are of the household of the faith.” (Gal. 6:10).

What does AG say about ecumenism and religious liberty?

Ecumenism obliges AG, too, should sacrifice to the template:

« The ecumenical spirit should be nurtured in the neophytes, who should take into account that the brethren who believe in Christ are Christ’s disciples, reborn in baptism, sharers with the People of God in very many good things. Insofar as religious conditions allow, ecumenical activity should be furthered in such a way that, excluding any appearance of indifference or confusion on the one hand, or of unhealthy rivalry on the other, Catholics should cooperate in a brotherly spirit with their separated brethren, among to the norms of the Decree on Ecumenism, making before the nations a common profession of faith, insofar as their beliefs are common, in God and in Jesus Christ, and cooperating in social and in technical projects as well as in cultural and religious ones. Let them cooperate especially for the sake of Christ, their common Lord: let His Name be the bond that unites them! This cooperation should be undertaken not only among private persons, but also, subject to approval by the local Ordinary, among churches or ecclesial communities and their works. [§ 15.] »

The content of this paragraph and the reference to the decree UR show that the ecumenism in question here is the false conciliar ecumenism that was condemned in advance by Pius XI in Mortalium animos (6 January 1928).

AG also says: “The Church strictly forbids forcing anyone to embrace the Faith, or alluring or enticing people by worrisome wiles. By the same token, she also strongly insists on this right, that no one be frightened away from the Faith by unjust vexations on the part of others.” (§ 13).

This phrase would be well-understood if it did not make a footnote to Dignitatis Humanæ, 2, 4, 10. Thus, one should understand by “worrisome wiles” a slight moral pressure exerted by the public powers who would recognize—as is its right—the Catholic religion as the State religion.

What does Inter Mirifica (IM) say about the “wonders of technology“?

In its first paragraph, IM lists the means of social communication (the press, cinema, radio, television, and other such technologies) as “Among the wonderful technological discoveries which men of talent, especially in the present era, have made with God’s help“. One would have liked a bit less praise for these technologies, rapidly becoming powerful means of moral deterioration.

What does IM say about the right to information?

IM demands a “right to information“, provided that there “be full respect for the laws of morality and for the legitimate rights and dignity of the individual.” Yet, DH lists false religious liberty among the rights of man, and GS—we have seen—teaches errors on the dignity of man and the rights of man. The “right to information” is thus not suitably limited: it does not conform to the doctrine of the Church on the liberty of the press1.

Is is not surprising that in 2015, fifty years after the Council, following the attack against the journal Charlie-Hebdo2, the bishops of France signed a text in favor of “freedom of expression“:

« We are unanimous in the defenses of the values of the Republic, liberty, equality, fraternity, and in particular, the defense of freedom of expression. We commit ourselves to continue this course of sharing, dialogue, and fraternity. »

4. The two Decrees Decrees on the eastern Churches and on ecumenism

8. Orientalium Ecclesiarum (OE): the eastern Catholic Churches.

9. Unitatis redintegratio (UR): ecumenism.

Which novelties does the text Orientalium Ecclesiarum (OE) contain regarding Eastern Catholic Churches?

This decree claims to enlist the Eastern Catholic Churches (also called “uniate” because they are not schismatic like the Orthodox, but united to Rome) in the false conciliar ecumenism.

Also, this is recommended to them: “The Eastern Churches in communion with the Apostolic See of Rome have a special duty of promoting the unity of all Christians, especially Eastern Christians, in accordance with the principles of the decree, ‘About Ecumenism,’ of this Sacred Council” (§ 24).

What is the teaching of this Decree regarding communicatio in sacris?

It is a pure contradiction endangering the principle of non-contradiction, and also the Catholic faith.

The Decree begins by recalling exactly the ban on communicatio in sacris: “Common participation in worship (communicatio in sacris) which harms the unity of the Church or involves formal acceptance of error or the danger of aberration in the faith, of scandal and indifferentism, is forbidden by divine law.” (§ 26).

But this just reminder is followed by a “but” where the contrary comes: “On the other hand, pastoral experience shows clearly that, as regards our Eastern brethren…

And without any doctrinal argument, it comes to contradict the posed principle, while specifying that the principles remains posed:

« Without prejudice to the principles noted earlier, Eastern Christians who are in fact separated in good faith from the Catholic Church, if they ask of their own accord and have the right dispositions, may be admitted to the sacraments of Penance, the Eucharist and the Anointing of the Sick. Further, Catholics may ask for these same sacraments from those non-Catholic ministers whose churches possess valid sacraments, as often as necessity or a genuine spiritual benefit recommends such a course and access to a Catholic priest is physically or morally impossible. Further, given the same principles, common participation [communicatio in sacris] by Catholics with their Eastern separated brethren in sacred functions, things and places is allowed for a just cause » [§ 27 and 28].

We are in contradiction with the doctrine and practice of the pre-conciliar Church. We refer the readers to Sel de la terre 40, pp. 79 to 81, where the traditional doctrine on communicatio in sacris will be found. Here are some extracts: “It is forbidden that the Sacraments of the Church be ministered to heretics and schismatics, even if they ask for them and are in good faith, unless beforehand, rejecting their errors, they are reconciled with the Church.” (1917 Code of Canon Law, can. 731, § 2). “One cannot ever ask for, except in the case of necessity, a sacrament from a heretical or schismatic minister; those who contravene this defense will fall under the penalty of excommunication brought against the credentes [those who adhere to the heresy]. In the case of extreme necessity, proximate danger of death, it is only permitted to ask for the necessary sacraments (baptism or absolution or, for lack of absolution, extreme unction). If there is risk of perversion, one must be content with an act of perfect contrition.” (Dictionary of Catholic Theology, article “heresy“, written by A. Michel.)

What is one to think of the Decree Unitatis redintegratio (UR) on ecumenism?

It is one of the worst texts of the Council. It alone would merit a detailed study3.  We will indicate here only the principal errors:

Is the purpose of the Incarnation “the unity of the human race“?

It is known that the most common solution to the question of the motive of the Incarnation is that God incarnated “for our salvation” (Credo of the Mass).

But, until then, no theologian had thought of the motive proposed by the Council, “the unity of the human race“: “What has revealed the love of God among us is that the Father has sent into the world His only-begotten Son, so that, being made man, He might by His redemption give new life to the entire human race and unify it.” (§ 2).

It is true that Our Lord wants to gather his sheep in His fold, but it is necessary, to be a sheep, to begin by believing in Him. Those who refuse to believe cannot participate in this unity.

The unity of the human race” is not purpose of the Incarnation, but the utopian project sought by Freemasonry.

To attain this goal, the Council will contrive new concepts: “imperfect communion“, “full incorporation“, and “elements of Church“.

Is the conception of “imperfect communion” traditional?

But in subsequent centuries much more serious dissensions made their appearance and quite large communities came to be separated from full communion with the Catholic Church […]. For men who believe in Christ and have been truly baptized are in communion with the Catholic Church even though this communion is imperfect.” (§ 3).

The concept of full or imperfect communion is an invention of Vatican II4.  Either one fulfills the three conditions for belonging to the Church—baptism, faith, submission to the legitimate hierarchy—and one is in communion with it, or a condition is lacking and one is not in communion: “Est est, non non” (Mt. 5:37).

But what is particularly grave is the suggestion that such an imperfect communion allows one to be saved without it being necessary give up heresy or schism.

What is the danger to the Church of a “full incorporation“?

To be “fully incorporated” in the Church, UR tells us, in addition to the three usual conditions, a 4th condition is necessary:  “possessing the Spirit of Christ” (LG § 14)5.  This means that sinners, as well as Protestants (UR 3), are not fully incorporated into the Church.

The danger is formulating a Church with two categories of members: the category of perfect Christians (the fully incorporated “pure“) and that of imperfect Christians not fully incorporated. And as the sacraments are given in certain cases to Protestants and schismatics, why not also give them to sinners?

How does the concept of “elements of Church” introduce a false idea?

Moreover, some and even very many of the significant elements and endowments which together go to build up and give life to the Church itself, can exist outside the visible boundaries of the Catholic Church: the written word of God; the life of grace; faith, hope and charity, with the other interior gifts of the Holy Spirit, and visible elements too. All of these, which come from Christ and lead back to Christ, belong by right to the one Church of Christ.” (§ 3).

Before Vatican II, one spoke of “remnants“, to designate what remains of the true Church in the communities that are separated from its bosom. This term makes one think of “ruins” and it was judged too negative. Thus it opted for the notion of “elements“, also used in LG, no. 8. But doing this introduced a false idea, suggesting that these elements suffice by themselves to lead one to Christ, without the need to desire belonging to the Church.

Note that this new theology can open the door to a certain recognition of illegitimate unions (concubinage, “trial marriage“, unnatural unions, etc.), as Cardinal Kasper remarked6 and as Le Sel de la terre indicated at the time7.

What is the principal error of this Decree?

The decree tends to destroy the dogma of the necessity of the Catholic Church for salvation. Besides what we said regarding “imperfect communion” and the “elements of the Church“, there is the assertion that heretical or schismatic sects also rank as “means of salvation” which the Spirit of Christ does not refrain from using (§ 3)8.

If one understands this assertion in the sense that the Holy Ghost can use these sects to save their members even when they do not have any desire to leave them, this proposition is heretical, because it is directly opposed to the dogma “outside the Church there is no salvation9.  To be saved, the at least implicit desire to belong to the Catholic Church is necessary, i.e., the desire to leave these sects.

If one understands this assertion in the sense that the Holy Ghost uses these sects to give their members the desire to belong to the Catholic Church, it is at the very least unrealistic.

But the worst phrase could be: “the separated Churches and Communities […] have been by no means deprived of significance and importance in the mystery of salvation“. This is to deny the unity of the divine intention to save by the Church that Jesus founded and not by another. To attribute a divine purpose (“mystery of salvation”) to the action of a sect seems to be a blasphemy again the wisdom of God and the unity of His plan.

What else do you note in this decree?

It inaugurates the era of repentance and suggests that the Catholic Church has pardonable faults for the “separated brethren“: “we humbly beg pardon of God and of our separated brethren” (§ 7).

It opens the door to communicatio in sacris: “two main principles governing the practice of such common worship [communicatio]: first, the bearing witness to the unity of the Church, and second, the sharing in the means of grace” (§ 8). In practice the second principle will serve to sacrifice the first.

It refuses to employ « polemics » in the relations with “the separated brethren“, suppressing in a stroke of the pen a good part of Tradition.

It introduces the idea that “in Catholic doctrine there exists a ‘hierarchy’ of truths” (§ 11), without recalling that the “last” truth of faith is as necessary as the first for salvation.

§ 12 hopes that “before the whole world let all Christians confess their faith in the trine God“, placing the divine faith (of Catholics) and human faith of heretics on the same level. This same paragraph hopes for the social collaboration of “Christians“, without taking into account the danger of this collaboration and the change on this point with the previous discipline of the Church.

§ 14 suggests that throughout the centuries the Roman See did not exercise primacy, which implies that the particular Eastern Churches are sisters of the Roman Church, and thus they they were not subject to its ordinary jurisdiction, and that today’s schismatic Eastern Churches are the same as those founded by the Apostles, as if the schism did not introduce any break.

§ 15 also claims that the Eastern schismatics unreservedly benefit  from “apostolic succession“, and it recommends “some worship in common (communicatio in sacris), given suitable circumstances and the approval of Church authority“.

§ 16 claims that certain aspects of revealed mystery have sometimes been better grasped and explained by the (schismatic) Orientals than by Catholics.

§ 19 reduces the difference between the Catholic faith and the Protestant heresy to differences “in the interpretation of revealed truth“.

§ 23 states that the “separated brethren“, thus heretics, have the “faith in Christ“, as if this were systematically the case; that “The daily Christian life of these brethren is nourished by their faith in Christ and strengthened by the grace of Baptism“, whereas this is only true for infants or for heretics in invincible ignorance; and that they have “a true charity“, whereas charity does not exist without supernatural faith.

What judgement do you pass on the entire doctrine of the decree?

The doctrine of UR impressively strays, in its whole as in its details, from Catholic theology on the relations between the Church and other Christian sects, such as it was expressed in the preparatory schemas of the First Vatican Council, in the “Ottaviani” schema of Vatican II, and in papal encyclicals, in particular in Satis Cognitum by Leo XIII (29 June 1896), Mortalium Animos by Pius XI (6 January 1928), and Mystici Corporis by Pius XII (29 June 1943).


  1. Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor.” (Gregory XVI, Mirari Vos, 15 August 1832). — “Men have a right freely and prudently to propagate throughout the State what things soever are true and honorable, so that as many as possible may possess them; but lying opinions, than which no mental plague is greater, and vices which corrupt the heart and moral life should be diligently repressed by public authority, lest they insidiously work the ruin of the State.” (Leo XIII, Libertas præstantissimum, 20 June 1888)
  2. Blasphemous journal regularly attacking Our Lord, Our Lady, and the Church with horrible cartoons.
  3. See frère Pierre-Marie, « Bref examen critique de Unitatis Redintegratio » in L’Unité spirituelle du genre humain dans la religion de Vatican II – Études théologiques – Troisième Symposium de Paris, Paris, Vu de haut hors série, 2005, p. 163-192.
  4. See frère Pierre-Marie, « L’Unité de l’Église », La Tentation de laœcuménisme, Versailles, Courrier de Rome, 1999, and the editorial of Sel de la terre 35.
  5. See frère Pierre-Marie, « “Ayant l’esprit du Christ” ? », Le Sel de la terre 49 (summer 2004), p. 6.
  6. Church doctrine is not a closed system: the Second Vatican Council teaches us that there is a development, meaning that it is possible to look into this further. I wonder if a deeper understanding similar to what we saw in ecclesiology, is possible: although the Catholic Church is Christ’s true Church, there are elements of ecclesiality beyond the institutional boundaries of the Church too. Couldn’t some elements of sacramental marriage also be recognised in civil marriages in certain cases? For example, the concept of  lifelong commitment, mutual love and care, Christian life and a public declaration of commitment that does not exist in common-law marriages [i.e., free unions—Ed.].” Vatican Insider, 18 September 2014.
  7. See Le Sel de la terre 43 (winter 2002-2003, p. 252). In a review on an article by Father de La Soujeole who defended the new conciliar theology on the Church, the reviewer wrote: “What our Dominican does not see either are the possible applications of his theory of the ‘potential whole’. So, illegitimate unions (concubinage, ‘trial marriage’, unnatural union, etc.) could also be qualified as potential parts of marriage. Then why does the Church not bless them?”.
  8. It follows that the separated Churches and Communities as such, though we believe them to be deficient in some respects, have been by no means deprived of significance and importance in the mystery of salvation. For the Spirit of Christ has not refrained from using them as means of salvation which derive their efficacy from the very fullness of grace and truth entrusted to the Church.” (UR 3, 4).
  9. “Now, among those things which the Church has always preached and will never cease to preach there is also contained that infallible statement by which we are taught that there is no salvation outside the Church.” Letter of the Holy Office to the archbishop of Boston, 8 August 1949, DS 3866. — On this dogma, see Abbè François Laisney, « Le baptême de désir », in Le Sel de la terre 11 and 12; Hugon (père) Édouard, Hors de l’Église point de salut ?, Eguelshardt, Clovis, 1995 (review in Le Sel de la terre 14).

http://www.dominicansavrille.us/little-catechism-of-the-second-vatican-council-part-nine-the-nine-decrees-decrees-6-9/