There can be no possible marriage between Truth and Error, Virtue and Vice, Light and Darkness, between the Catholic Church and the world with all its debauchery.

 

Note. Bishop Marcel Lefebvre spoke of the topic we are dealing with today in this article in the month of July 1975, when the Fraternity of Saint Pius X was recently founded. Currently, unfortunately, what we used to call the Fraternity of Saint Pius X, we now call the Neo Fraternity because it no longer defends the doctrine of Jesus Christ that was ardently defended by its founder, nor does it have the combative spirit of Bishop Marcel Lefebvre for which he died "excommunicated" by modernism.

 Anyway, this is the subject of another article that will come after this one to prove what has been said here. It will be the beginning of the evidence that I will provide so that the current situation of this congregation is clear, even if more of them say otherwise.

To all those who are wondering about our work, about the Econe seminary, about our attitude in the persecution that we endured by the bishops, and now from Rome, we ask you to answer these questions that are so simple for some faithful of the Catholic Church : Why the Church? Why the priesthood, the Holy Sacrifice of the Mass, the Sacraments?

If their answer is in accordance with the doctrine of the Church as it has always been taught, they will have the answer to the why of Ecóne.

This is the first essential and fundamental answer.

A second problem immediately occurs to us: how is it conceivable that the current hierarchy could contradict this doctrine?

The first answer is given by our Catholic Faith, the second is given by the religious history of the last centuries that have suffered the influence of Protestantism.

 Protestantism, due to its liberal theories, provoked in all fields a total revolution against Christianity, conceived according to the principles of sound philosophy and the Catholic Faith.

The theories summarized in the three words: "Liberty, Equality, Fraternity", conceived against the authority of God and against all authority, have brought the ruin of Catholic civil society, the ruin of the organized economy, and little by little, the secularization of the States with all the immoral consequences, enemies of the law of God and of the Church.

 Now, these bloodthirsty myths of liberalism have always seduced sentimental Catholics whose faith was not very enlightened. Liberal philosophies and revolutionary organizations have also had a strong power of attraction over the de-Christianized intellectual and popular circles.

This liberal atmosphere also exercised a growing influence in the Church through the universities, the false theologians, the Catholic organisms, and it spread in the seminaries, the clergy and the bishops and even in the Roman ecclesiastical circles. Let one simply think of the “Armchair”, then of Emmanuel Mounier, of Maritain and, finally, of Teilhard de Chardin.

Liberalism relentlessly pursues an impossible marriage between Truth and Error, Virtue and Vice, Light and Darkness, between the Catholic Church and the world with all its debauchery. The Popes understood this well until John XXIII and if one or the other sometimes gave in to the pressures of liberals like Leo XIII and Pius XI, they immediately regretted it and their successors tried to repair the mistakes they had made.

Now, it is evident that the Second Vatican Council allowed liberal ideas to have the right of citizenship in the Church. The ideas of freedom, of the primacy of conscience, of fraternization with error through ecumenism, religious freedom, the secularization of States, can find support in the general orientation of the Council.

Read the journal of the Council of Fesquet and you will understand why the Freemasons, the Protestants and even the communists applauded the orientations of this Council.

The application of the Council is, on the other hand, an evident proof of this liberal influence —ecumenism is the leitmotiv of the reforms.

Now, the characteristic of liberals is to affirm the thesis and act according to the hypothesis without remembering more than the affirmed principles, whence this double orthodox and heterodox face. So in practice, the liberals have no enemies on the left, but they fight fiercely against the defenders of orthodoxy, against those who act in accordance with Catholic principles.

And this explains why Econe and all true Catholics are harshly persecuted by Rome occupied by the liberals.

—Since we name Rome, how can we reconcile the spread and execution of liberal errors by Rome and the infallibility of the Church and the Pope?

This will be a thesis topic for future Doctors of Theology. It would be necessary to find a solution and some have already tried to find it, but I would gladly say that this matters little to us when it comes to judging facts or writings. The malice of acts or statements contrary to the Faith are not judged in relation to infallibility. When someone writes that "religious freedom requires that religious groups not be prevented from freely manifesting the unique efficacy of their doctrine to organize society and energize all human activity", I am forced to conclude that this person professes condemned religious indifferentism. by the doctrine and magisterium of the Church. Now, this is an example, and one of the minor ones, of what Vatican II professes.

—Faced with this dissemination of liberal errors by the official bodies of the Holy See and, which is in the logic of even Catholic liberalism, with the violent persecution against the Orthodox faithful, what to do?

Maintain the Catholic Faith and the divine or traditional institutions for the conservation and propagation of the Catholic Faith and of the divine life in souls: Catholic families, Catholic schools, Catholic parishes, Catholic seminaries, Catholic faculties, hoping that Rome will be liberated from the liberals who occupy it.

Live of the supernatural Faith in prayer, in the Holy Sacrifice of the Mass, the Sacraments, constant prayer, an unfailing trust in Our Lord and the Virgin Mary.

 Preach the Faith, that is, Our Lord Jesus Christ, on all occasions, especially for spiritual exercises.

—What will the Econe Seminary and its Fraternity do?

They will continue and continue, because the liberal and modernist Church that occupies the true gagged Church has no right to be obeyed, even more so, it must be disobeyed since its orders and guidelines are not those of the Catholic Church. They destroy the Church. we can't collaborate

in the destruction of the Church, we do not want to become Protestants.

"What will the priests of Econe do later?"

They will multiply the seminaries for the conservation and multiplication of the Catholic priesthood, because this is the main purpose of the Priestly Fraternity of Saint Pius X.

Then, they will become missionaries in the priories, where grouped in three or four, they will pray together, irradiate over a region to preach Our Lord Jesus Christ and bring the Sacraments, especially the Holy Sacrifice of the Mass.

They will spiritually sustain truly Catholic schools.

In the priory, a house of spiritual exercises will allow you to sanctify the faithful of all ages and of all categories. The religious and the brothers will help them in this apostolate.

 In this way, they will rebuild Christianity, established on a living and active Faith.

This is an enthusiastic program for any priest worthy of the name: to recreate Christianity around and through the altar of Sacrifice. In this way all family, social and political problems are resolved.

 For the glory of God, of Our Lord Jesus Christ and of the Holy Spirit, for the honor of the Catholic Church, for the honor of the Successor of Peter, for the salvation of souls, we beseech priests who are aware of the seriousness of the crisis that the Church is suffering, unite with us to save the Catholic priesthood, the Catholic Faith and for the salvation of souls.

Maintaining the Faith and the institutions that for two thousand years have sanctified the Church and souls can in no case be a cause to break communion with the Church, on the contrary, this is the criterion of union with the Church and with the Successor of Peter. It is, on the other hand, this same criterion that judges the legitimacy of the succession over the see of Peter and the episcopal sees.