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Taken and slightly adapted from The Catacombs archived site.
Original article here.

Fr. Calderón Refutes Bishop Fellay 

Quote:"We declare that we recognize the validity of the sacrifice of the Mass and the Sacraments celebrated with the intention to do what the Church does according to the rites indicated in the typical editions of the Roman Missal and the Sacramentary Rituals legitimately promulgated by Popes Paul VI and John-Paul II."

• "The new rite is certainly illegitimate.
  

• The new Rite that Paul VI intended to promulgate by his apostolic constitution Pontificalis Romani is certainly illegitimate by the accumulation of two reasons: firstly, because no pope has authority to destroy the Roman liturgical tradition and much less so to invent a rite that is in rupture with the whole of Catholic tradition; secondly, because the contamination with modernist doctrines causes harm to the faith, and a decision contrary to the common good of the Church cannot have the force of law. (...)
  

• Because of all this, even though the rite, considered as such, were totally orthodox and a better expression of the doctrine of the episcopate, it would not be legitimate, because no pope has the authority to break the liturgical tradition of the Church. The invention of a new Rite is an act which is certainly illegitimate, even if he is a pope or an angel from heaven who intends to establish it. (...)
  

• (...) And the Society is obligated to declare the illegitimacy of the Novus Ordo Missae, because of the doctrines of the Paschal Mystery that inspire it (...), so we must also recognize that the Novus Ordo episcopal consecration is certainly illegitimate.
  

• The new rite is probably valid.A sacramental rite can be certainly illegitimate, but that does not necessarily invalidate it. (...)
  

• If we consider the matter, form and intention of the new rite of episcopal consecration in the context of the rite and the circumstances of their institution, we think it is most likely valid (...)
  

• But we also believe that there is no certainty of its validity (...)
  

• Now, in a matter of utmost importance for the life of the Church, such as the validity of the episcopate, it is necessary to be absolutely certain. Therefore, to accept in good conscience this rite, it would be necessary to not only rely on the judgment of theologians, but on the infallible judgment of the Magisterium. As for the practical attitude to maintain in light of the new episcopal consecrations, it seems justified that which until now had been held by the Society: (Note the past tense, "had been held" NON POSSUMUS.) (...)
  

• (...) the positive and objective defects that this Rite suffers, which prevent having certainty of its validity, we feel that (...) they justify and necessitate the conditional ordination of priests consecrated by new bishops and, if necessary, the conditional consecration of these bishops. Such doubts in the very root of the sacraments cannot be tolerated." 
  

Life of Alphonsus De Liguori, Austin Berthe, J. Duffy & Co. Dublin, 1905, from Chapter IV.

Excerpts from “A short treatise on Prayer”, pp. 440-447, in the book by St. Alphonsus de Liguori, The Way of Salvation and Perfection.

Quote:"There exists a true novitiate by which ecclesiastics are incorporated into the Masonic Order. Amongst ecclesiastics a certain category of man can be found which Masonry sees as  a possible collaborator; this type of man must possess certain gifts: intelligence, keen ambition and desire to further his career, an ability to understand but to pretend to understand nothing, generosity of service, and, if possible, a physically imposing presence and a pleasing face. Such qualities draw the attention of the recruiters. When a young ecclesiastic answers these criteria (...), it remains only to initiate the process by playing upon his self-esteem."

Quote:"The absolute condition is that, in this first phase, the chosen candidate remains in total ignorance of what is being framed around him. The Masonic technique requires a progressive revelation, so that the associate discovers the ends of the Secret Society only gradually, according to what the Masonic superiors consider useful."

Quote:"An invitation to an embassy for a national festival, the unexpected introduction to a person well known or influential, a prelate who asks him for something and shows himself grateful. Then comes the phase of compliment and flattery : 'oh, what a treasure, such kindness, such keen intelligence!... You deserve better, you are wasting your time... But why not address each other in a familiar way?

Then one enters the phase of future prospects : 'I know such a prelate, such a cardinal, such an ambassador or such a minister'...  I will readily say a word concerning you; I will speak of you as of a man who deserves higher responsibilities... At this stage, the proposer realizes immediately if the interested party has taken the bait."

Quote:"Gradually, the promises made take place. The pre-selected candidate notes that they were not vain promises and believes it his duty to be grateful to the friend, whom he regards as his benefactor. During this time, his career progresses without encountering difficulties. Radiant prospects are dangled in front of him for the service of the Church, within which he starts to foresee a position which would suit him very well.

It is precisely at this time when seized by a fever of ambition and vanity, the unwary prelate has knowledge of his easy rise which he doesn't yet fully grasp, and when other promotions to still higher levels appear at the horizon, that they arrive at the phase of explanations."

Quote:"Skillfully baited, the new Freemason becomes a pawn in the sphere of activity of the secret lodge and is added to the others who have already made their nest there. His rise can continue from now on, without obstacles, towards the top with the assistance of the other ‘brothers’."

Quote:

The Friary’s Position

The position of the Friary has not changed since the foundation of our community, that is, we continue the combat for the Faith summarized perfectly by the Doctrinal Declaration of Archbishop Lefebvre of November 21, 1974. 

More precisely, we hold the principle which has been the one of the Society from 1988 to 2012, and which was still clearly maintained in the General Chapter of 2006:

Quote:“The contacts that the Society continues occasionally with Roman authorities have for their only end to help these authorities to reappropriate the Tradition that the Church cannot repudiate without losing her identity, and not the search for an advantage for ourselves, or to come to an impossible and purely practical agreement. The day when Tradition will once again regain all its rights, “the problem of our reconciliation will have no further reason to exist and the Church will experience a new youth”. [Letter of Archbishop Lefebvre to John-Paul II, 2nd June, 1988]

We support therefore all the priests still in the SSPX who, not without difficulty, continue the good fight in this spirit. By the grace of God, there are a good number of them, especially in the French District of the Society. The Appeal to the faithful of January 2014 was not a declaration of rupture with the SSPX, but a “public testimony of our firm and faithful attachment to the principles that always guided Archbishop Lefebvre in the combat for the Faith”. 

If there are priests outside of the Society who, clearly and without ambiguity, continue the combat of Archbishop Lefebvre, there is no reason not to support them. To support them does not mean “taking sides” for one Society against another. We have no intention to do anything “against” the Society, and do not wish its collapse: nobody wants that. 

A suggestion for those who want to remain faithful to the combat of Archbishop Lefebvre: to the word “resistance”, we prefer the expression “combat for the faith”, not only because one does not define oneself by something negative; but because this expression exists since the beginning of Tradition, and includes all those who faithfully continue the combat of Archbishop Lefebvre, no matter what organization they belong to. 

Sources: www.dominicansavrille.us/the-friarys-position/ (English) www.dominicainsavrille.fr/quelle-est-la-position-du-couvent/ (French) 

Quote:“Since the year 2000 and in particular from 2012 the authorities of the Priestly Society of Saint Pius X have taken the opposite direction of aligning themselves with modernist Rome. 

The Doctrinal Declaration of the 15th April 2012, followed by the exclusion of a bishop and numerous priests and confirmed by the condemnation of the book, ‘Monseigneur Lefebvre, Our Relations with Rome’, all that shows the pertinacity in this direction which leads to death.”

Quote:“We put our priesthood at the disposal of all those who want to remain faithful in the combat for the Faith. This is why from now on, we are committed to respond to the demands which will be made on us, ... everywhere we are required to do so.”

Quote:“To support them [i.e. Resistance priests] does not mean “taking sides” for one Society against another. We have no intention to do anything “against” the Society, and do not wish its collapse : nobody wants that.” 

Quote:“A suggestion for those who want to remain faithful to the combat of Archbishop Lefebvre: to the word ‘resistance’, we prefer the expression ‘combat for the faith’.”

Quote:“...this expression exists since the beginning of Tradition and includes all those who faithfully continue the combat of Archbishop Lefebvre, no matter what organization they belong to.”

Taken from the archived Catacombs.
Many thanks to the Catacombs member, Deus Vult, for the transcription!

Taken from The Recusant

Quote:“In the end, through the person’s ever-growing bitterness (which Archbishop Lefebvre specifically warned traditionalists about), the person develops an obsessive mind thereby losing his balance of temperance in the social life – but in the use of his time, devices and even creatures.”

Quote:“Those who adhere to such an attitude reveal a lack of fortitude and constancy – obsessed by security, they see danger everywhere every time.”

Quote:“In the daily exercise of Our pastoral office, it sometimes happens that We hear certain opinions which disturb Us—opinions expressed by people who, though fired with a commendable zeal for religion, are lacking in sufficient prudence and judgment in their evaluation of events. They can see nothing but calamity and disaster in the present state of the world. They say over and over that this modern age of ours, in comparison with past ages, is definitely deteriorating. One would think from their attitude that history, that great teacher of life, had taught them nothing. They seem to imagine that in the days of the earlier councils everything was as it should be so far as doctrine and morality and the Church's rightful liberty were concerned. We feel that We must disagree with these prophets of doom, who are always forecasting worse disasters, as though the end of the world were at hand.” [emphasis ours]

Taken from The Recusant.com

Quote:Two other priests contributed decisively to the creation and life of our Catholic think tank. One of them who has since returned to God was the Dominican, Fr. Olivier de La Brosse, the other, Fr. Lorans of the SSPX. I got to know them in 1997 during a dinner to which we had been invited by Mrs. Pérol. On that day GREC was born.

Quote:“When we meet in friendship, I often think of Gilbert Pérol who, while actively participating in Christian-Muslim dialogue, had the idea of this dialogue between Catholics.”

Quote:As far as I'm concerned, having been a priest for fifty years and having devoted my ministry to the relationship between the Church and the Muslims, I am deeply attached to the teachings of Vatican II and I am trying to raise awareness and understanding of those among our fellow Catholics who follow Archbishop Lefebvre and his successors.

Quote:At our request, Bishop Philippe Breton was appointed by Bishop Ricard, President of CEF [French Bishops Conference], as the “affiliated bishop” of the group, to attend the meetings and provide the opening prayer, with Fr. Lorans of the SSPX presiding over the final prayer. . . .

Thus the very purpose of the colloquium was established: French Catholics of various and even opposite sensitivities freely agreed to engage in a dialogue that did not prejudice total reconciliation in any way—a field reserved to competent superiors—but this opens the possibility, when the times comes, that the dialogue caucus will find before them partners capable of understanding and mutual respect. . . .

The number of participants was 40 people, all of whom were invited individually by group members. . . .

Very great discretion was observed at the express request of Bishop Ricard, which corresponded to our intentions. No professional journalists were present in the room. No information or comments were leaked during the days that followed, neither in the Catholic nor the secular press.

Quote:Thus, thanks to support from the Apostolic Nuncio and also to the efforts of Frs. La Brosse and Barthe, Cardinal Ratzinger, then prefect of the Congregation for the Doctrine of Faith, was kept informed of our activities. The election of Benedict XVI was welcomed . . . with great hope. . . . We know, indeed, how during the first months of his pontificate the new Pope met with Bishop Fellay and made statements and decisions that clearly manifested his desire to re-establish unity in the Church through a Hermeneutic of Continuity and not of rupture with regards to the teachings of Vatican II.

Quote:On June 10, 2010,  following “a particularly unfair media campaign,” a GREC meeting was held around “Fr. Matthew Rouge, Rector of St. Clotilde Basilica in Paris . . . and Fr. Lorans, in charge of SSPX communications.” with the purpose of declaring its support of the Pope.

That evening, thanks to the two speaker's presentation and the discussion that followed, we sensed how much a reconciliation between Catholics around Pope Benedict XVI was expected and hoped for.

GREC devoted its meetings to Vatican II, Archbishop Lefebvre, and the Motu Proprio Summorum Pontificum, with the participation of historians and theologians providing different points of view, so as to make its contribution during the 2010-2011 academic year.

Quote:At the time of this writing, one can hope that these meetings will lead to an agreement without delay. But the SSPX must understand that if it has much to offer to Rome, it also has much to receive from it. It must therefore stop rejecting Vatican II outright and accept the guiding principles in interpreting them as proposed by the Holy Father today.

Quote:Beginning in 1992, as District Superior of SSPX in France, I was happy to initiate new contacts with recognized ecclesiastical authorities.

One day, when passing by Randol . . . Abbot Dom de Lesquen was talking to a young man in the forecourt of the monastery. Knowing the role he had played with Dom Gérard during his rapprochement with Rome on July 10, 1988, I approached him and spoke with him . . . about the rapprochement with Rome, of a normalization of the SSPX with Rome . .

Quote:Fr. Ludovic Barrielle (so highly revered by the Archbishop) commented in 1982:

"I am writing this to serve as a lesson for everyone. The day that the SSPX abandons the spirit and rules of its Founder, it will be lost. Furthermore, all our brothers who, in the future, allow themselves to judge and condemn the Founder and his principles, will show no hesitation in eventually taking away from the Society the traditional teaching of the Church and the Mass instituted by Our Lord Jesus Christ".

In 2013 the Editor of The Recusant compiled an well-organized document, entitled Primary Sources for Studying the Crisis in the SSPX, showing the new direction of the SSPX, directly from the words of the SSPX bishops and priests themselves.

It is important to note that these 'sources' are not opinions that some hold that there is a new direction, rather, these are SSPX publications, declarations, and interviews.  These are directly from the horse's mouth, so to speak.


The Document may be viewed online or downloaded from here: Primary Sources for Studying the Crisis in the SSPX

Contents:

1. SSPX General Chapter Declaration, July 2006

2. “Letter to Members of the SSPX” (Bp. Fellay) from ‘Cor Unum’ of March 2012

3. Letter of Three Bishops to the General Council, 7th April 2012

4. Reply of the General Council to the Three Bishops, 14th April, 2012

5. Doctrinal Declaration, 15th April 2012

6. CNS interview with Bishop Fellay, and CNS’s accompanying article about the interview, May 2012

7. DICI Interview with Bishop Fellay, 8th June 2012

8. Letter of Bishop Fellay to Benedict XVI, 17th June 2012

9. Letter from Fr. Thouvenot (SSPX Secretary General) to priests of the SSPX, 25th June 2012

10. Letter to Fr. Thouvenot by Fr. Matthew Clifton, 27th June 2012

11. SSPX General Chapter: Declaration & “Six Conditions”, July 2012

12. Fr. Pfluger interview with ‘Kirchliche Umschau’, 16th October 2012