CAPITAL: solemn Open Letter to the faithful of the four bishops of the SSPX

In the French original: CAPITAL : Lettre ouverte solennelle des fidèles aux quatre évêques de la FSSPX

CAPITAL: solemn Open Letter to the faithful of the four bishops of the SSPX

http://www.virgo-maria.org/articles/2006/VM-2006-10-10-A-00-Appel_aux_quatre_eveques_de_la_FSSPX.pdf

Who and Why, since the death of Archbishop Lefebvre in 1991, has turned the supernatural purpose of OPERATION SURVIVAL-coronations of 1988, to assign the SSPX this FALSE priority of "reconciliation" with the conciliar Rome ( actually "re-conciliarisation" of the SSPX)?

Which since 2000 PROMOTED and Why FALSE prior authorization of the Mass of St. Pius V?

Why did we not put the REAL issue of the restoration of priesthood REAL REAL priests validly ordained by bishops in the sacred rite VALID Saints O rdres?

Who INVENTED, and WHY, false prior to the lifting of the "excommunications"?

Why did we not put the REAL issue of repealing Pontificalis Romani INVALID 1968 and the restoration of the true rite of episcopal consecration VALID before 1968?

What good is it, indeed, to say the REAL rite of the Mass by priests FALSE?

Could it be that after forced TRUE FALSE priests to say a Mass, we want now to say Mass rite TRUE FALSE by priests?

Could it be that we want to "reconcile" the REAL priests still say Mass with a REAL clergy as INVALID as FALSE ANGLICAN CLERGY?

Gaude, Maria Virgo, cunctas Haereses sola interemisti.

(Tract Missæ Salve Sancta Parens)

Wednesday, June 2008 4
This message can be downloaded in PDF format on our website http://www.virgo-maria.org/ .

Archbishop Lefebvre at the head of the opposition during Vatican II (1)

  

The historical role of Archbishop Lefebvre in leader Coetus , is recognized by his conciliar enemies .

The historical truth comes to light. Extract from the monumental " History of Vatican II  "of Alberigo

We begin the publication of academic works that demonstrate the key role played the future founder of the SSPX, at Vatican II, to oppose the texts were promulgated .

These works come from a recognized university conciliar, who published a history of Vatican II in several volumes.

Bishop Sigaud, Archbishop of Diamantina (Brazil) "was the founder and soul of the group." This is the Coetus Internationalis Patrum . "" International Group of Fathers "is certainly the largest and most efficient of all conservative trend ^[1] " , declares? Alberigo historian. And although a supporter of Vatican II, he pays tribute to Coetus : " Especially attentive to procedural matters (especially hinder the approval of texts considered ambiguous) , the " Coetus "can be considered as a group of "ideology Overall, "whose hardline conservatism manifests on all topics of discussion conciliar: ahistorical approach the truths of faith, Roman Catholic triumphalism, distrust of change, fear before the ecumenical opening [2] . "

History of Vatican II (1959-1965) [3] - Under the direction of Giuseppe Alberigo. French version under the direction of Stephen Fouilloux. Editions du Cerf

·         Volume 1 (576 pages) - Catholicism to a new era. The announcement and preparation (January 1959-October 1962). Published in: May 1997

·         Volume 2 (736 pages) - The formation of the conciliar consciousness - the first session and the first sessions (October 1962-September 1963). Published in: May 1998

·         Volume 3 (610 pages) - The adult Council - The second session and the second intersessional

·         (September 1963-September 1964). Published in: September 2000

·         Volume 4 (832 pages) - The Church as Communion - The third session and third sessions (September 1964 - September 1965). Released: May 2003

·         Volume 5 (834 pages) - Council of Transition - The fourth session and the conclusion of the Council (September-December 1965). Released: September 2005

Collaborations: Giuseppe Alberigo - Joseph Famerée - Etienne Fouilloux - Reiner Kaczynski - Veronique Liard-Brandver - Alberto Melloni - Jacques Mignon - Claude Soetens - Evangelista Vilanova - Giuseppe - Riccardo Burigana - Joseph A. Komonchak - Giovanni Miccoli - Hanjo Sauer - Luis Antonio G. Tagle - Norman Tanner - Giovanni Turbanti - Peter Hünermann - Bernard Lauret - Gilles Routhier - Christoph Theobald - Giovanni Turbanti - Mauro Velati - Lukas Vischer

Giuseppe Alberigo is emeritus professor of church history at the Faculty of Political Science at the University of Bologna. He leads the Istituto per le Scienze religiose Bologna, founded by Giuseppe Dossetti.

And " The main contributor Sigaud was, from the beginning, the Superior General of the Fathers of the Holy Spirit, Marcel Lefebvre [4] . "writes Alberigo, repeating " The main contributors Brazilian prelate had been, from the beginning, Bishop Mr. Lefebvre, French archbishop and Superior General of Spiritans [5] and then L. Bishop Carli, Bishop of Segni (Italy). "

And Archbishop Lefebvre was with Bishop Sigaud and later Bishop Carli, one of the two or three prelates who led the fight "the most important and most effective" against the revolution of Vatican II during the sessions s 'étagèrent from 1962 to 1965.

 

Bishop Sigaud

We will see in a second message, the highly advanced Archbishop Lefebvre during this period fighting.

But already, we want to deliver meditations readers a good observation absolutely essential meaning:

·        With hindsight, one can not doubt - and the rest of the main facts in this direction have now been clearly established by researchers from various backgrounds - asthe " Council "Vatican II has been carefully prepared and organized" taken in hand "with the complicity of successive Roncalli, John XXIII and Paul VI Montini by powerful and richly endowed clerics networks [6] , in very close and constant liaison with specialized international media, as with the laity networks and pressure groups in the most influential church which underlie and often act. These networks of clergy and the lay groups knew then give the full measure of their constant concern for prudence, discipline and method, which was then given them their ruthlessly efficient in their determination in the face of scarce honest Catholic Bishops who individually tried then spontaneously - and often emotional - to react without organization, coordination, or rigor, or method, surprised and bewildered they met before the offensive premeditated and planned advances of the international modernist and Masonic networks while dictating this so-called " Council  ". Must necessarily recognize - in addition to their total amorality and lack of scruples - the main principals of these networks, the following qualities: a concern for rigor and logic in their businesses, a large wisdom, and especially concern maintaining a permanent, accurate and efficient, the people and the reactions of their enemies that they knew immediately identify and understand perfectly, and hence the constant anticipate the reactions of their enemies concern - if so ignorant and unaware of their methods - therefore seeking constantly to control, to manipulate or to prepare them by agents of influence missioned quietly around them precisely for this purpose .

·        It is the special honor of Archbishop Marcel Lefebvre - when confronted with these antichrists carried it had failed fully anticipate - to have known, however, supported by too few courageous Catholic prelates like Bishop Casto -Mayer, Bishop and Bishop Sigaud Carli, consolidate and coordinate the individual and scattered opposition of Catholic Bishops, founding Coetus Internationalis Patrum , which was able to carry out the historic role that we know in this "  council  "Vatican II . And in the late 1960s, this is the same Archbishop, soon expelled from the direction of the Fathers of the Holy Spirit by his sworn enemies - Father Joseph Lecuyer and F ù M ù John " Cardinal  "Villot which presided later in 1978 and the sudden disappearance of the ephemeral criminal Luciani John Paul I - who, when approached by a few candidates for the Catholic priesthood, showed - to the liturgical and spiritual disaster post-conciliar - its resolution to establish a priestly work - the Society of Saint Pius X - to preserve the authentic priesthood Sacrificial Catholic that can sustain the Holy Sacrifice of the Mass canonized by Pius V, together with the validity of the Catholic sacraments - starting with the Episcopal consecration and priestly ordination - disfigured and for the sacrament of episcopal consecration thoroughly invalidated since the "  Council "Vatican II by the devious, patient and methodical of Vincentian F ù M ù Annibale Bugnini, under the authority of Bishop Paul VI Montini apostate (cf. www.rore-sanctifica.org).

·        Faced with such expertise, such control of the organization and such efficiency that the principals of these networks have demonstrated during this "  council "Vatican II, how could one minute think the prominent role of the personality of Archbishop Marcel Lefebvre in creating the only organized group of Catholic reaction to their antichrist conducted the Coetus Internationalis Patrum at the " council "Vatican II has been the least they escape?

·        How, then think for a moment that these characters have been, once closed the so-called " council  "to ignore for a moment the Archbishop projects, and have not made ​​every effort to be able to watch anytime his actions in order to stay informed at all times?

·        Most importantly, given their fundamental goal of eradicating the true priesthood Sacrificial Catholic sacramentally valid goal finally achieved through the promulgation of the doubly factually false " Apostolic Constitution " Pontificalis Romani , by which their accomplice Paul VI Montini had since June 18, 1968 completely abolished in the Latin Church transmission sacramentally valid true priesthood Sacrificial Catholic (see www.rore-sanctifica.org ) and validates the truly authentic Catholic Bishops sacramentally, how to think for a moment that these antichrists did not follow - from the outset - with great concern and great care capital project Lefebvre founding his priestly work - the Society of St. Pius X - designed to perpetuate this Sacrificial Catholic priesthood as reviled by them ?

·         How to think since they are disinterested young candidates to the true Catholic priesthood who then approached the Archbishop to convince them to open a truly Catholic seminary? They did not seek to know? Even make some skillfully approach between them?

·        Whether they have also lost interest in the future faculty of Écône Seminar and education that would be provided to young seminarians?

·        And finally, they have not done their own agents to missionner early attempt to gain admission to the rebel seminar to be ordain by Archbishop Lefebvre himself, to gain his trust, and to do so by promoting the Archbishop overconfident himself!

·        Thus it is legitimately entitled to interpret the surprising arrival Écône in 1972 of two "  late vocations " that would determine the future fate of the SSPX :

o    Father Joseph Schmidberger Kantian and a great friend of Father Joseph Ratzinger apostate he practiced during his student years in Fichte and Kant in German universities following the course of very suspect Dr. Lauth [7 ] , this new seminarian Joseph Schmidberger, who will soon be ordained in 1975 by Archbishop Lefebvre in Écône after winning his trust, and that he would even promote in 1982 the Superior General of the SSPX in his desire to please- during the "  negotiations  "that he had to start with him - the new Prefect of the Congregation for the Doctrine of the Faith, then recently appointed by the apostate bishop Wojtyla John Paul II, Father Joseph Ratzinger apostate , thereby placing then compatriot, personal friend of the new prefect at the head of the SSPX .

o    Father Richard Williamson, former (?), Anglican, from a London family remained staunchly Anglican , whose mentor Malcolm Muggeridge had confessed during his lifetime, was closely linked to the powerful Masonic Society Fabienne British [8 ] , which he had all his illustrious career in the British media, religious in particular, the new seminarian Richard Williamson who will soon be ordained in 1975 by Archbishop Lefebvre in Écône after winning his trust, and that it would even spend - thereby ignoring traditional prudential regulations of the Holy Church in the selection of candidates for the episcopate - (?) Catholic bishop June 29, 1988 at Ecône, former Anglican, Catholic and became bishop of the SSPX, not hesitating to publish Urbi et Orbi in the official journal of the SSPX Fideliter his episcopal coat of arms in the center of which he was not afraid to put a symbolic explicitly belonging to R + C ⁶ .

More than 36 years after the infiltration of both infiltrated the SSPX, some naive and ignorant clerics continue to joke about the "conspiracy theory" [9] , thus displaying their ignorance and proving to everyone that they have learned nothing and nothing particularly wanted to understand. Indeed, they are in the situation of the clergy of the previous generation that stood out the Coetus Archbishop Lefebvre and the Second Vatican Council, fearing above all to compromise with opponents who denounced the destruction of the Church. These very naive clerics, as now, their successors in the dark, did not see that they are working through their passivity and a work of subversion carefully planned by the enemies of the Church and their networks within of the Church.

God punishes the clerics who by their willful ignorance and naivety maintained refuse to fight his enemies.

The case of infiltration and the rallying of the SSPX in the 2000s is a miniature reproduction of the infiltration and subversion of the Church during the sixties. The difference is that for 40 years, all instruments and records necessary to the understanding of the clerical subversion, especially by the Rosicrucians, were abundantly supplied. If already the Vatican prelates were inexcusable for such a naive and such warmth, clerics of the SSPX, 40 years later, are still more. Especially the network infiltration is now unmasked and actions set out in the open.

In the 60s, Archbishop Lefebvre was not of those who went to bed before the destruction of the Church. How its current purported heirs retained its spirit of resistance and willingness to fight?

Continue the good fight

Editors Virgo Maria

© 2008 virgo-maria.org

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HISTORY OF VATICAN II

GIUSEPPE ALBERIGO

CERF 2000

Volume II, page 236

CREATION OF INFORMAL GROUPS [10]

One could cite a list of statements nourished ecclesiastical personalities, too concerned about the human aspect of the council, and willing to remember that it was not a democratic parliament. But we could also mention, among the authors who worked on Vatican II, many texts justifying the application to the study, the methodology of political science and sociology groups. In addition, there is no shortage of stories of the protagonists of the council themselves referring to the model of secular political institutions. For example, Julian Mendoza, Secretary General of CELAM, explained that this important organization was structured by modeling the joint in autonomous departments adopted by the Organization of American States. Martimort and was able to begin its detailed account of the work of the Liturgical Commission by comparing parliamentary practice [11] .

Applying the methodology developed by the sociological school, or psychosocial, the North American Rock Caporale believes that the formation of these groups has a triple meaning. First, it draws attention to the need for a smaller group structure, where

p. 237

participation is easier and more profitable, in response to huge general sessions of the assembly hall. Second, it provides the most capable leaders a scope to be extended channel and harness their energies to exert greater influence in the council. Third, these groups bring cohesion and support, since their members are homogeneous and defend positions about the same. So do we prevent rapid disintegration of minorities by their opposition, will force the majority to deepen and clarify its own position [12] .

THE COETUS PATRUM INTERNATIONALIS .

By the number and action effectively organized, it was the most important of all the conservative groups. Besides members explicitly adhered, this group remained wide open to supporters. Its members and supporters always behaved with great loyalty to the instructions provided by the Group's management: the discipline was not due to any internal rules, but to common beliefs.

Although there might find a particular sensitivity to the legal and procedural issues (in general, it relied on rigid application of the rules to prevent the approval of texts he considered wrong), it was one of Gamez groups of Arteche defined by "global ideology", in other words that were not made ​​to influence a particular issue, and whose conservatism was manifested in all areas or subjects conciliar deliberations. "It was the conservative line in all its purity, is its fundamental attitudes: scruple as to the precise formulation of truth triumphant trend, and therefore suspicious of any change mind little interest and real apprehension about the ecumenical openness, or in its most concrete options and most important " [13] .

p. 238

Geraldo de Proença Sigaud, Archbishop of Diamantina (Brazil), the Society of the Divine Word, was the founder and soul of the group. He was bound to the elements and the most reactionary organizations of Brazil and abroad [14] . When he was still bishop of jacarezinho, its response to the consultation on the Tardini objectives of the Council[15] revealed his against-revolutionary obsession that led him to overwhelm the social and Christian Democrats ("maritainistes", "disciples of Teilhard de Chardin" "socialist Catholics", "evolutionary", etc..) with more violence than the Communists, for he saw the clergy and the Christian people infected with the revolutionary principles and subjected to equi strategia Troiani , given the silence of the majority Bishops [16] . Ill was convinced that regime Christianity God could easily conquer the souls [17] . In 1965, he was the great promoter of the petition for a solemn conciliar condemnation of communism in the thirteenth scheme [18] . He was conscious of being a minority in the episcopate of his own country [19] , which is why, promoter of consecration by all

p. 239

the Council Fathers of their dioceses and especially Russia to the Immaculate Heart of Mary, it was suggested that a committee formed ad hoc , different from the National Conference of Brazilian Bishops (CNBB) [20] . According to what he told Gomez de Arteche, Sigaud clearly understood from the first moment the need to organize the scattered forces, to a disciplined parliamentary action capable of withstanding the Council Fathers of the majority, who were grouped by nation block or Central European. During the first session, he sought in vain for a group that would support this goal with determination and ecclesiastical personality willing to take the lead, but did not found, he resigned to play the role himself. Sovereignty in the group returned to a plenary, but a "small committee" that met weekly, was the executive body for the government action. This committee was created by Wiltgen, from the first week the first session [21] , or in the second half, as Sigaud personally said to Gomez de Arteche.

The main contributor to Sigaud was, from the beginning, the Superior General of the Fathers of the Holy Spirit, Marcel Lefebvre [22] . This showed a strong aversion to the "collectivist" principle, which in his view prevailed in everything offered episcopal conferences. But, as he explained in an interview with Wiltgen, he saw less in the existence of powerful episcopal conferences a threat against the pope against the teaching authority and pastoral responsibility of individual bishops , he could talk about problem with authority because he founded the national episcopal conferences Madagascar, Congo - Brazzaville, Cameroon and French West Africa when he was Apostolic Delegate for Francophone Africa, 1948-1959 [23] . With Sigaud, he also shared the feeling of importance to the ideological dimension, rather than national, in the important issue of

p. 240

training and meet the conciliar groups. However, Sigaud did not want his group Foundat on mere doctrinal affinity, and he felt it would be more effective if extension and based on pre-existing structures, "in other words, he proposed a mixed group ideological and national, in the style of international committees of the majority and minority at Vatican I " [24] . So he tried to recruit some presidents episcopal conferences, but he managed to convince none. His plan was to create a "conference of conferences", which would have a supreme body "Conference of Presidents of Episcopal Conferences."

After Marcel Lefebvre, the principal deputy Sigaud was Luigi M. Carli, Bishop of Segni (Italy), who had already distinguished himself by his zeal in the strict observance of the Council's regulations.

The Coetus organized every week for the duration of the council, the conferences held by the Council Fathers, sometimes cardinals, to disseminate his views on the topics discussed. These conferences represented many opportunities to learn about other Council Fathers and make themselves known. Initially, the text of the conference was distributed to the Fathers through the presidents of episcopal conferences, but when the little interest of the vast majority of them to distribute their documents became apparent, members of Coetus passed to direct distribution to bishops. In addition, the Coetus aroused interventions in the conciliar aula and was looking for support.Sometimes he managed to develop against drafts, as in the case of religious freedom.

The Coetus "perhaps within the council was the most aware of the quality of parliamentary group association", especially that due to its transnational nature, he was deprived of the support of institutions already existing as well as national or regional conferences. When Coetus addressed the Fathers uti singular (eg circular), he openly presented as a collective entity, with its group name, so that when he interpellait Fathers university uti (conciliar assembly or any of the official bodies of the Council), it was presented as a simple gathering of fathers, and

p. 241

responsibility for their actions or proposals was simply assumed, as an individual, by some bishops, usually the largest group [25] .

Defines a columnist at the time the Coetus as a "secret society" [26] although it was only a very closed group. As for the extension of the group, we must distinguish between the members themselves, few but very disciplined and sympathizers who, in varying but much larger proportion, followed the indications of vote Coetus. We can consider that the actual members are those whose names appear in the Coetus interventions during the first session [27] .

Although the Coetus is the catalyst of the minority, all the Fathers of the minority, strictly speaking, did not belong there, and some even stood to make it clear that they were not part of this group. Spanish bishops who found themselves in agreement with the Coetus in opposition to the declaration on religious freedom, and to a large extent also on the requirement of an explicit condemnation of communism, openly declared to have no link with the Coetus. The most influenced by the propaganda of this group bishops were Italian, Spanish, Filipino, Latin American and the French.

p. 242

Supporters were also two groups formed to defend the status religious, ranked by Gomez de Arteche as "corporatist". The bishops missions (group Vriendenclub ), the Coetus was associated through the father Schütte, Superior General of the Congregation of Divine Word which, as we have said, belonged Sigaud, which will later rapporteur scheme From activitate rnissionaria Ecclesiae .

As for external support, it should be mentioned the Lateran University (where Carli was formed) and the Roman Seminary. More distant, but with a significant influence on the most reactionary French intellectuals recall the Catholic city , which supported the early Coetus and its members. In his campaigns, he also benefited from the news agency of the Congregation for Divine Word, Divine Word News Service, whose founder, Wiltgen (often cited), belonged, as Sigaud this religious family. Both lived at the General House of the Divine Word. You can also report Coetus links with right-wing political organizations seeking religious ideological cover as "Tradition, Family Property" movement, originally from Brazil, but rooted in the most conservative circles against Revolutionaries throughout Latin America, and also in Spain [28] , who had Sigaud to mentor. The group had also access to the Coordinating Committee of the Council, via Siri, and Council Presidency, via Cardinal Ruffini. The fact that the Secretary General of the Council, Felici, hails from Segni, Diocese of Carli says their close relationship.

Volume III, p. 190

THE " Coetus INTERNATIONALIS patrum "

THE CATALYST OF THE MINORITY.

Compared to many other episcopal groups (national or continental conferences, for example), the " Coetus Internationalis patrum "has the characteristic of being" intercontinental "as the Conference of the twenty-two, but in a different orientation of mind.

The "international group of Fathers" is certainly the most important and most effective of all those conservative ^[29] . Composed of members formally registered [30] , it remains

p. 191

permanently open to supporters, many more [31] . Due to identity beliefs, as some others do show great discipline vis-à-vis the instructions from management. Especially attentive to procedural matters (especially hinder the approval of texts considered ambiguous) , the "Coetus" can be considered as a group of "global ideology", the hardline conservatism manifests on all topics of discussion conciliar: ahistorical approach of the truths of faith, Roman Catholic triumphalism, distrust in against change, apprehension before the ecumenical openness [32] .

Bishop Proença Sigaud, Archbishop of Diamantina (Brazil), a member of the Society of the Divine Word, is the founder and group leader. It is not "reactionary" in ecclesiastical matters: an obsession "against-revolutionary" characterizes and a vehement opposition to social and Christian Democrats (H / V II, p 238.). From the beginning of the council, he saw the need to organize the scattered for a "parliamentary" Action can withstand the conciliar majority forces. Thus, from the second half of the first period[33] , he had created

p. 192

a small committee, the usual decision-making body and action [34] instead, even if the term "Coetus Internationalis patrum" evokes a plenary [35] . He dreamed in fact an "ideological-national mixed group like the International Committee of the majority and minority in the First Vatican Council" [36] , his plan was to be in vain, a "Conference Bishops' Conferences, "which the supreme authority is a" Conference of Presidents Conference. "

Key collaborators Brazilian prelate had, from the outset, Mgr Lefebvre, French archbishop and Superior General of Spiritans [37] and then L. Bishop Carli, Bishop of Segni (Italy). It was during the 44 ^th General Congregation of 7 October 1963 that contact was established between Carli and Proença. The latter, in a speech at the meeting, had to oppose the existence of an apostolic and episcopal college of divine right. Just returned to his place, he had received a ticket Carli, congratulating this intervention.Thus was born a strong friendship of Proenca had then presented to Lefebvre and Bishop of Segni had agreed to join their committee [38] .

p. 193

The "Coetus" organizes weekly lectures, given by the Fathers, sometimes cardinals, to disseminate his views on the conciliar themes. It distributes the Fathers these presentations via the early presidents of the episcopal conferences and directly to the bishops. It raises interventions in the hall and seeks their support among the Fathers[39] .

No one can or should also always explicitly link the "Coetus Internationalis patrum" [40] , several interventions in the hall of the second conciliar period, to stick to the same debate from episcopis , are quite in the direction of this group and share more broadly the convictions of the minority. And including Relatio Carli, the speeches of Ruffini and Browne (6 November), of Florit Batanian, Del Pino Gomez and Mason (7 November), Ottaviani, Browne, de Castro Mayer, M. Lefebvre and Ruffini (8 November), Carli (November 13) [41] . It is first struck by the "combined attack" the first day of the debate on the government of bishops and dioceses. As for the content then, there are some great features of the minority sensitivity mentioned above

p. 194

above about "Coetus" radical ultramontanism against everything that appears as an attenuation of the papal absolutism (Relatio Carli Ruffini Batanian, Ottaviani, Browne, M. Lefebvre ), almost identification Curie Pope (Batanian Del Pino Gomez, Mason, Ottaviani), tenacious resistance to the "new" doctrine of collegiality(Ruffini, Florit, Del Pino Gomez, Ottaviani, de Castro Mayer, M. Lefebvre , Carli), procedural distinction between orientation vote October 30 and final decision of the council , or opposition of the Doctrinal Commission (Ruffini, Browne Florit, Ottaviani, Carli) [42] . The intervention Carli November 13 also has the distinction of being made ​​on behalf of several other Fathers. The new signatures are all formal members " Coetus Internationalis patrum " [43] . This is an opportunity to remind one of the ways to make the association. When she is every father in particular as in the dissemination of circulars, it explicitly present as a collective entity [44] , however, when it is addressed to all the Fathers as in speeches in the hall , each speaker speaks his own, and eventually as Carli on behalf of some other individual Fathers or referring to previous speakers, but not the name of "Coetus" name.

The traditionalist organization, in addition to external support to the Lateran University, the Roman Seminary or in the French magazine Catholic Thought , can also count on the news agency Divine Word News Service SVD Ralph Wiltgen, already mentioned, without about relationships with conservative politicians in Latin America and Spain [45]. Wiltgen is that interviewing Cardinal Ottaviani on November 13 Curie and collegiality he was welcome in its columns as the

p. 195

report Romoli Bishop, op, Bishop of Pescia and former member of the Holy Office, the procedure followed by the Pontifical Council condemnation [46] .

The "Coetus" So not only enjoys significant support, but it is also introduced in the governing bodies of the Council: the Council Presidency with the Cardinals Ruffini and Siri, the General Secretariat and the Coordination Commission: Felici, from Segni is a valuable ally of Bishop Carli, and therefore the "Committee". It is only September 29, 1964 a cardinal officially bring its support to the organization. Therefore, Cardinal Santos, Archbishop of Manila (Philippines), will serve as a spokesperson to within the Sacred College and other cardinals (Ruffini, Siri, Larraona and Browne [47] ) patronneront meetings-conferences group on Tuesday night [48] . The hearing of this, consolidated allow it to collect up to four hundred and fifty signatures of Fathers for some petitions [49] .

____________

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[1] To set the overall context in which it operates, we first take a few major features of the group, well described by H. Chafe (H / VII, pp. 237-242.), See also the weeklyKatholiek Archief , 20 ^th year, Nos. 44 and 45 (29 October and 5 November 1965), col. 1147-1148 (about this "anti-combines-blok", which will create the ROC [ Romana Colloquio ] as a conservative during the DO-C [Documentation Centre Dutch]).

[2] Note Alberigo: See S. GOMEZ DE ARTECHE, "Grupos" extra aulam "" t. I1 / 3, p. 241. The features listed above can be verified, as in the second period, in The interventions of more or less close to the "Coetus" as we have already seen in the previous pages, as we reprécisera afterwards. One can also find a good expression of the Council's positions in this group catholicus, the assalto e Il Concilio del Centro Hocco Eumpeo , Rome, 1963, 16 p.

[3] http://www.editionsducerf.fr/html/fiche/ficheauteur.asp?n_aut=65

[4] Note Alberigo: Titular Bishop of Sinnada Phrygia, former Archbishop of Dakar, transferred, January 23, 1962, with Archbishop personally, to the Bishopric of Tulle, it will eventually lead the schismatic group n do not accept the decisions of Vatican II and more specifically the post-conciliar missal of Paul VI.

[5] Note Alberigo: Lefebvre, former Archbishop of Dakar (Senegal) and transferred January 23, 1962, with Archbishop personally, to the Bishopric of Tulle (France), was then titular archbishop of Synnada of Phrygia .

[6] See for example the famous " The Rhine flows into the Tiber "published forty years ago by Father Wiltgen, sj.

[7] Born into a family of Freemasons, he gave courses beyond the Iron Curtain unmolested. He protected and introduced the abbots and Schmidberger Wodsak within the SSPX. At the beginning of the founding of the SSPX, he offered free Lefebvre space for a seminar in Munich. Archbishop Lefebvre declined.

[8] http://www.virgo-maria.org/articles/2007/VM-2007-10-02-C-00-Societes_secretes_europeennes.pdf

http://www.virgo-maria.org/articles/2007/VM-2007-09-17-A-00-Mgr_Williamson_Muggeridge.pdf

http://www.virgo-maria.org/articles/2007/VM-2007-09-17-B-00-Mgr_Williamson_Actions_US.pdf

http://www.virgo-maria.org/articles/2008/VM-2008-03-15-Diaporama_Williamson_2_anneaux.pdf

http://sww.virgo-maria.org/articles/2007/VM-2007-10-15-A-00-Blason_Williamson_Cunctator.pdf

http://www.virgo-maria.org/articles/2007/VM-2007-10-18-A-00-Coat-of-arms_Williamson_Cunctator.pdf

http://www.virgo-maria.org/articles/2007/VM-2007-11-03-B-00-Anglicans_Rose_Croix-FM.pdf

http://www.virgo-maria.org/articles/2008/VM-2008-04-08-B-00-Williamson-Round_Table.pdf

http://www.virgo-maria.org/articles/2007/VM-2007-11-13-A-00-Bond_Williamson.pdf

http://www.virgo-maria.org/articles/2007/VM-2007-11-10-D-00-Schmidberger-Urrutigoity.pdf

http://www.virgo-maria.org/articles/2007/VM-2007-11-01-A-00-Williamson-Urrutigoity.pdf

http://www.virgo-maria.org/articles/2007/VM-2007-10-20-A-00-Vatican-Homosexuel.pdf

[9] The laughable theme of the demonization of the "conspiracy theory" that

[10] The phenomenon of groups the council has been already mentioned study of Arteche Salvador Gomez y Catalina, which we will refer several times in this section.

[11] A.-G. MARTIMORT "The liturgical debates ...", p. 291-314 (especially p. 291).

[12] R. CAPORALE Men's Council, p. 90.

[13] S. GOMEZ DE ARTECHE (Grupos "extra aulam" ... II / 3, f ^° 241) lists these characteristics on the basis of quotes conciliar interventions Siri (Nineteenth General Congregation 14 November 1962) Franic ( Twenty-Third General Congregation 20 November 1962) Sigaud (twenty-third General Congregation 20 November 1962) Mr.Lefebvre (thirty-first General Congregation, 1 ^st December 1962), Ruffini (thirty-fourth general congrétation, December 5, 1962), Ruffini (Thirty-Eighth General Congregation, 1^st December 1963), of Franic (ibid.) etc.. See also L. PERRIN, "It" Coetus Internationalis Patrum "e minoranza the conciliar" in the L'evento e decisioni , MT and A. FATTORIMELLONI (ed.), Bologna, 1997, p. 173-187.

[14] In his archives, you can see the affectionate correspondence with Plinio Correa de Oliveira and Georges Bidault, former French Minister of Foreign Affairs, a Christian Democrat who began his political career rather than the left, but had finished at the far right, alongside military rebels of the OAS, and was forced into exile in Brazil. In a letter to Sigaud Bidault (Belo Horizonte, April 22, 1963), the first is defined as proscribed Sigaud and thanks for the welcome to the archbishop's palace of Diamantina and autographed books he sent him (Fund Sigaud Institute for Religious Sciences in Bologna).

[15] Dated jacarezinho, August 22, 1962 (AD II / VII, p. 180-195). Original minute in Sigaud Fund.

[16] "Raro sacerdos that Revolutionem impugnat ad Episcopatum evehitur; frequenter ii ei favent that."

[17] "In Societate revolutionaria animas Deus piscat hamo. In Societate Christiana animae piscantur retibus. "

[18] In his personal archives, you can see the list of the world's bishops who signed the petition. The main group is Italian (one hundred eighty), followed by China (thirty bishops expelled).

[19] On the hopeful moment lived by the Church in Brazil on the eve of the council, see OJ Beozzo "Vida Cristiana y sociedad en Brasil", in: OJ Beozzo (ed.), Cristianismo e iglesias de América Latina Visperas del Vaticano II , San Jose, 1992, p. 49-81.

[20] Sigaud Joao Pereira Venancio, Bishop of Leiria, Diamantina, February 15, 1963 (Sigaud Fund SRI).

[21] RM WILTGEN, The Rhine ... Devon 1979 (2 ^th ed.), p. 89.

[22] Sinnada Titular Bishop of Phrygia, former Archbishop of Dakar, transferred, January 23, 1962, with Archbishop personally, to the Bishopric of Tulle, it will eventually lead the schismatic group that does not accept the decisions Vatican II and more specifically the post-conciliar missal of Paul VI.

[23] RM WILTGEN, The Rhine ..., p. 89.

[24] S. Gomez Arteche, Grupos "extra aulam" II / 3, f 243.

[25] Ibid., II / 3, 247 f.

[26] Ibid., II / 3, f 250, n. 19, cites Katholiek Archief and Het Concilie .

[27] Gomez Arteche identified as the first signatories, outside the three great leaders (Geraldo de Proença Sigaud Marcel Lefebvre and Carli), Antonio de Castro Mayer, Bishop of Campos (Brazil) and Pierre de La Chanonie, Bishop of Clermont Ferrand. Then came the signings of Luis Gonzaga Da Cunha Marelim, Bishop of Caxias do Maranhao (Brazil), Joao Pereira Venancio, Bishop of Leiria (Portugal), Carlos Eduardo Saboia Bandeira de Mello, OFM, Bishop of Palmas (Brazil), John Rupp, Bishop of Monaco; Morilleau Xavier, Bishop of La Rochelle; José Nepote Fus, Consolata missionary, prelate nullius Rio Branco (Brazil) Mr. Giocondo Grotti, Servite, appointed at the beginning of the Council (16 November 1962), a prelate nullius Purus and Acre (Brazil); Grimault Augustus, of the Congregation of the Holy Spirit, as Marcel Lefebvre, Titular Bishop of Maximianopolis Palestine (from Canada and residing in France) Dom Jean Prou, abbot Solesmes, Superior General of the Benedictine Congregation of France Luciano Rubio, Superior General of the Order of Hermits of St. Augustine. Note that these sixteen Fathers are mostly Brazilian and French. In addition to the bishops and superiors general, the Coetus also had some periti and some members of the Curia, but the leaders were always of the Council Fathers.

[28] The official name of the organization is currently Spanish Sociedad Espanola de Defensa of TRADICIÓN Familia y Propiedad (TFP Covadonga). According to a bulletin propaganda of the Spanish branch of this organization (1990), which is defined as "the greatest anti-civic and cultural force in the world of Catholic inspiration," "the starting point was the city of Sao Paulo (Brazil ) where in 1928 Professor Plinio Correa de Oliveira, a young law student, began to advocate in the movement of the Marian Congregations. Under his leadership was formed in the 1930s a group of Catholics who gradually extended its influence and later gave birth to the Brazilian TFP. "

[29] To put the overall context in which it operates, we first take a few major features of the group, well described by H. Chafe (H / VII, pp. 237-242.), See also the weeklyKatholiek Archief , 20 ^th year, Nos. 44 and 45 (29 October and 5 November 1965), col. 1147-1148 (about this "anti-combines-blok", which will create the ROC [Romana Colloquio] as a conservative during the DO-C [Documentation Centre Dutch]).

[30] In addition to the three great leaders he will be issue (Proença Sigaud Lefebvre and Carli), the first signatories A. Castro Mayer (Campos, Brazil), P. La Chanonie (Clermont, France) , among the later members, there are LG da Cunha Marelim (Caxias do Maranhao, Brazil), J. Pereira Venancio (Leiria, Portugal), CE Saboia Bandeira de Mello, OFM (Palmas, Brazil), J. Rupp (Monaco), X. Morilleau (holder of Cappadocia, France), J. Nepote Fus, Consolata missionaries (Elo holder, Brazil), GM Grotti, Servite (prelate nullius there Punished Acre, Brazil). A. Grimault, Spiritan (holder Maximianopolis Palestine, from Canada, living in France), J. Prou (abbot of Solesmes , Superior General of the Benedictine Congregation of France), L. Rubio (Superior General of the Hermits of St. Augustine). A majority of Brazilians and French then, and several religious, which should add some periti and members of the Curia. See S. Gomez ARTECHE Y CATALINA "Grupos" extra aulam "en el Concilio Vaticano II y su - influencia", 3 volumes, unpublished doctoral thesis, Biblioteca of the Facultad de Derecho Universidad de Valladolid, 2585 p. : this is currently the best reference for our subject , see II / 3, p. 240-265, especially 250-251, n. 2.

[31] The supporters will, among other opponents of collegiality, the merger of De beata and De Ecclesia , and religious freedom. Against the latter, militate, for example, the critical analysis of From libertate religiosa , produced in late 1965 by the intersessional "Comitatus episcopalis Internationalis seu Coetus Internationalis patrum" entitled "Animadversiones criticae in textum reemendatum (May 28, 1965 ) Schema of declarationis libertate religiosa "and stated" Patribus conciliaribus reservatum "Dupont Fund No. 1516 20 p,. see also R. WILTGEN, p. 94-95, 147, 227-228, 231 s. and 243 s.

[32] See S. GOMEZ DE ARTECHE, "Grupos" extra aulam "" t. I1 / 3, p. 241. The features listed above can be verified, as in the second period, in The interventions of more or less close to the "Coetus" as we have already seen in the previous pages, as we reprécisera afterwards. One can also find a good expression of the Council's positions in this group catholicus, the assalto e Il Concilio del Centro Hocco Eumpeo , Rome, 1963, 16 p.

[33] According to the personal indication Bishop Proença Sigaud to Gomez de Arteche (Vol. II / 3, p. 243, n. 8). L. Perrin, in his speech at the conference said Bolognese December 1996 ("" It Coetus Internationalis patrum "e minoranza the conciliar" Evento, p. 173-187), had reservations about the existence of a "piccolo comitato" in 1962: "I have not found a trace and it is interesting to note that the CIP case of Archbishop Lefebvre does not contain any pre-1963 document. It is also in the summer of 1963, the Superior General of the Holy Ghost Fathers request the assistance of Father V. Berto as personal theologian. " The same holds historian as date of birth "Coetus Internationalis patrum" October 3, 1963 (according to the minutes of Berto) or 2 (depending on the agenda of Dom Prou). Add precision: from the diary of G. Barabino, secretary of Cardinal Siri , the latter attended a meeting of the group (thirty Fathers dissatisfied with the work in the hall) October 22, 1963, meeting, which would take the name "Coetus Internationalis patrum" and where the Fathers decided to review every Tuesday (Siri continued to be informed, but without taking part in meetings), see B. ATIAThere eletto non Papa , p. 210-211, n. 10.

[34] He met weekly.

[35] In the fourth period, earned him the name of the difficulties on the part of Paul VI himself, saying that "International Group of Fathers minded in theology and pastoral," created within the council was likely to prejudice the free discussion of it. Also "Coetus" he would simply "Comitatus", but without changing its mind. See Katholiek Achief , 20 ^th year, No. 44 and 45 (29 October and 5 November 1965), col. 1147-1148, R. WILTGEN, p. 244-245.

[36] S. GOMEZ DE AITECxE, t. II / 3, p. 243.

[37] Lefebvre, former Archbishop of Dakar (Senegal) and transferred January 23, 1962, with Archbishop personally, to the Bishopric of Tulle (France), was then titular archbishop of Synnada of Phrygia.

[38] On the record, see R. WILTGEN, p. 88-89. Note, in this regard, that Wiltgen, founder of the news agency Divine Word News Service, itself SVD as Proença and live like him in the general house of their congregation (via dei Verbiti). Also according to R. WILTGEN (p. 148), November 9, 1963 (the next day, can you specify the intervention Lercaro noticed in the hall ), Carli had prepared for the pope a letter in which he begged 'to ask the cardinals moderators refrain absolutely intervene in public in their own name, both within the conciliar aula than outside "because they appeared to be" interpreters of the thought of the Supreme Pontiff " while being suspected of attention "in a certain direction, precise" and is the Cardinal Ruffini who allegedly discouraged to send this letter.

[39] This will go up against the writing-projects schemes as on religious freedom. Of all this activity, see also R. Wiltgen, p. 147.

[40] Indeed, if the "Coetus" is indeed the catalyst of the conciliar minority, all the Fathers of the latter do not belong in the strict sense of the "international group" and some explicitly deny such membership. The Italian, Spanish, Filipino, Latin American and French Bishops are most influenced by the propaganda of the group. A link also exists with the group of missionary bishops ( Vriendenclub ) through the father Schütte, Superior General of the Congregation of the Divine Word, future rapporteur From activitate Missionaria Ecclesiae . On this information, see H / V II, p. 241-242. It may be noted also that the Council Fathers sensitivity conservative, without formally claiming the "Coetus" organize meetings between them. Thus, for the period under consideration, November 14, 1963, the Cardinals Ruffini Siri and met with four foreign colleagues: Cardinals Caggiano, Buenos Aires, Santos, Manila; Garibi y Rivera, Guadalajara, de Arriba y Castro, Tarragona, the Cardinals Castaldo of Naples and Quiroga y Palacios, Saint Jacques de Compostela, were absent. It was analyze the Decree on Ecumenism and consult for the meeting of governing bodies the next day, see B. ATIA There eletto non Papa , p. 214 ("Adunanza E. Palazzo Pio mid Cardinali, 14 November 1963." Archives Siri; mediate Barabino second period). If Ruffini supports the approach of "Coetus" Siri hesitates (Berto notes, however, his rallying November 9, 1963), see L. PERRIN, p. 177.

[41] Note the original massively "Latin" of these players: Italian, "Roman" (parsonage), Spanish, Brazilian, French.

[42] There is a perfect convergence with the stated purpose of the first meeting of "Coetus" (minutes V. Berto, October 3, 1963): The opposition to the theme of collegiality in the schema on the Church with as standard advocacy of the sovereign pontiff, and secondarily those of the individual bishop (L. Perrin, p. 176-177).

[43] See here p. 168, n. 3 and p. 191, n. 1.

[44] This is the case, for example, the circular dated 2 November 1964 (addressed to "Venerabilis Pater"). It deals with the vote of the new scheme pastorali episcoporum munere De Ecclesia in the next day and invited to vote non placet and is signed "Nomine Coetus intemationalis patrum Geraldo de Proença Sigaud." The single sheet ad for the next Public Meeting "Coetus" to 17 pm at the Hotel Columbus (via della Conciliazione, 33) will be the Bishop Franic word Prignon Fund, No. 971.

[45] H / V II, p. 242.

[46] R. WILTGEN, p. 117-118; public explanations Romoli date of November 22, ICI, No. 206 (15 December 1963), p. 17 (column 3) and p. 18 (col. 1-2).

[47] Browne, remember, is vice president of the Doctrinal (only until December 1963), alongside President Ottaviani, Santos is himself a member of the Commission and of ^'other-minded , Florit and Franic. Larraona was at the head of the Liturgical Commission until the end of the second period, and in Dom Prou was a member. These few indications, partial, help paint a picture of "antennas" of "Coetus" in various strategic places of conciliar foundations.

[48] ​​R. WILTGEN, p. 147.

[49] Ibid, p.. 270 s, for example. petition on the "Coetus Internationalis patrum" against the absence of an explicit condemnation of Marxist communism in Figure XIII. The method used by the "international group" tactic is to "unite the Romans," says Father Berto in 1964 to prevent "moral unanimity" about patterns predominate. II considers realistic rally fourth Fathers his theses. The objective will be achieved almost twice: in September 1964, with the petition on the consecration of the world to the Immaculate Heart of Mary (510 signatures), and the aforementioned petition rela tive to communism in 1965 (exactly 454 signatures by counting of Bishop Carbon). Most often, however, it varies between 100 and 250. See L. Perrin, p. 179.