The Catholic Counter-Reformation in the 21st Century
HE IS RISEN !
N° 200 – July 2019
Director : Brother Bruno Bonnet‑Eymard
DOES EACH MEMBER OF THE CATHOLIC COUNTER-REFORMATION
PROFESS THE CATHOLIC FAITH?
If you are as yet unfamiliar with the events that launched this new round in the doctrinal debate that has been going on ever since Father Georges de Nantes took exception to the documents of the Second Vatican Council as they were being elaborated and voted during the Council, please read the previous article : At last ! the long-awaited answer from Rome has come via a questionnaire from the Congregation for the Doctrine of the Faith.
Jesus ! Mary ! Joseph !
Monseigneur Yves Patenôtre
in the care of
Monseigneur Marc Stenger
Bishop of Troyes
3 rue du Cloître Saint-Etienne
St-Parres-lès-Vaudes, June 13, 2019
Second Apparition of Our Lady at Fatima
It is my honour to acknowledge receipt of Archbishop Georges Pontier’s letter dated April 15, 2019, in which the Archbishop of Marseilles sent me a five-question form to be given personally to each of the 120 religious who recognise me as the Superior General of the Communities of the Little Brothers and Little Sisters of the Sacred Heart, founded by Father Georges de Nantes whom I have succeeded. Nevertheless, I would like to point out that the true General and Protector of our Order has been the most Blessed Virgin Mary ever since our Founder “ made way ” for Her, on the feast of the Immaculate Conception of the year of grace 1997. Archbishop Pontier wishes each one of us the light of the Holy Spirit. It is therefore to Her, the vessel of the Holy Spirit, that we entrust ourselves so that, in writing to you, the virtues of faith, hope and charity may be kept intact.
I have three observations to make before I answer the questionnaire :
First observation : Archbishop Pontier passes over in silence a name that cannot be ignored : Father Georges de Nantes, well known in particular for having publicly commented on and criticised the texts of the Second Vatican Council at the very time when they were being debated and adopted. We, his spiritual sons, intend to remain faithful to him and it is from his immense work, which has never been doctrinally censured, that we will formulate the answers to the questionnaire imposed on us.
Second observation : I sent a letter to Bishop Stenger on September 29, 2012, a few days after having met with him in his office. It was not an open letter but a personal one. Six years passed, during which not the slightest indication was given to me about my request, and now I have received a reply from Archbishop Pontier. It is true that the Houses of our communities are located in several dioceses, true also that he writes to me in his capacity as President of the French Conference of Bishops. Yet is this elective mandate, which is about to expire, sufficient to grant the Archbishop of Marseille jurisdiction over all the territories of the dioceses of France, and of Canada ( !), to enjoin people, whose religious state he voluntarily disregards, to answer a series of five questions within an imperative period of two months under penalty of canonical sanctions ? I am going to answer the questionnaire, but I will send my letter to you through the Bishop of Troyes, Marc Stenger, for we recognise that we are subject to his authority.
Third observation : the questions put to us are presented in a very simple way, but the answers are difficult because, in order to be accurate in regard to the Church’s rules for exercising the power of teaching, distinctions must be made, at least for the first four questions. I am writing this not to obtain, in turn, a reflection period of six years ( !) but to explain to you why the religious of our communities, who have all personally read Archbishop Pontier’s letter and the questionnaire, have asked me to present their responses on their behalf, wishing furthermore, that this should bear testimony to the supernatural unity that exists among us on such subjects to which we have devoted our entire lives.
“ Do you profess the Catholic Faith as taught in the Nicene-Constantinopolitan Creed and in all the Oecumenical Councils recognised by the Catholic Church ? ”
Under the apparent pretext of professing the Catholic Faith, or even worse, in the name of the Catholic Faith without which no one can be saved, the author of this question forcibly assimilates, but without explicitly saying so, the Council of Nicaea with the Second Vatican Council. Thus, the authority of the former surreptitiously warrants the orthodoxy of the latter. Why is this reference to the “ Nicene-Constantinopolitan ” Creed made ? Does the author of the question seriously think that we are questioning the dogma of the consubstantiality of the divine Persons ? His concern is perhaps to avoid offending the sensibilities of our schismatic ‘brothers’ from the East ? All this is neither very serious, nor very loyal, but it will not discourage us from answering this and all the others questions very seriously.
Yes, we profess the Catholic Faith as taught in the Nicene-Constantinopolitan Creed and in all the oecumenical councils recognised by the Catholic Church, but with two major reservations.
After two thousand years of history, can the Catholic Faith as taught by the Church be reduced to the Nicene-Constantinopolitan Creed and oecumenical councils, as the author of the questionnaire would suggest ? No, obviously not !
With our Father, Georges de Nantes, we profess accurately with respect to the Catholic Faith that God has revealed His Mysteries and all the truths necessary for salvation to men, the objects of His Mercy, principally through His Son Jesus Christ. The Apostles alone handed down the fullness of this Revelation to the Church, through personal inspiration, in an oral form : Tradition, or in written form : Sacred Scripture. Their corpus constitutes the Deposit of the Faith. We have access to the knowledge of these Mysteries through the teaching of the Church. She infallibly presents, interprets, and explains this divine Revelation. Scripture and Tradition are the Sources of our Faith ; the teaching of the Church is the “ channel ” that communicates its doctrine to us in an ordinary, spontaneous, and living manner, with an admirable coherence, through the liturgy and through catechetical teaching. A certain number of truths have been specified, defined, imposed in an extraordinary or solemn manner because of their importance or because they were contested by heretics. These are the dogmas, which are the unassailable framework of revealed doctrine. This profession of the Catholic Faith contains the seeds of the answers to all the questions of the form that is imposed on us.
Did the Second Vatican Council, like the previous oecumenical councils and in particular the Nicene-Constantinopolitan Creed, lay down a dogmatic teaching without which a son of the Church cannot claim to confess the Catholic faith ? Despite flagrant irregularities that seem to have marred the voting and promulgation procedures of the various texts, Father Georges de Nantes and we who follow in his footsteps recognise the Second Vatican Council as a true and legitimate Oecumenical Council of the Holy Roman Church, because it bears all the canonical hallmarks of such, perhaps more so than any other Council since the first one, that of Jerusalem. The Pope played a considerable role at this Council and conferred his full authority on it. Never had so many bishops been gathered, and from almost all over the world. It assembled and took place with no interference from secular powers. No one contested it ; it seems to have been recognised by everyone. We therefore recognise the full canonical legitimacy of the Second Vatican Council, the 21st Oecumenical Council, the greatest of all the Councils.
Nevertheless did it set out a dogmatic teaching ? It is impossible to answer this question without giving the rationale for the answer to the second question on the form.
To be continued.
SUMMARY OF THE TOPICS THAT WILL BE DEALT WITH IN FUTURE INSTALMENTS
SECOND QUESTION :
“ Do you recognise the dogmatic and Magisterial authority of the Second Vatican Council, in particular with regard to the doctrine of the Church, Divine Revelation, the liturgy and religious freedom ? ”
I. DIVINE REVELATION
II. THE LITURGY
III. THE CHURCH
IV. RELIGIOUS FREEDOM
V. THE AUTHORITY OF THE SECOND VATICAN COUNCIL
OUR RESPONSE TO THE FIRST AND SECOND QUESTION
“ Do you recognise the legitimate and uninterrupted Magisterium of the Popes, successors of the Apostle Peter ? ”
I. THE OPPOSITION OF THE SON TO HIS FATHER
II. CAN A POPE BE ACCUSED OF HERESEY AND EVENTUALLY BE DEPOSED ?
A. THE AUTHORITY OF THE MAGESTERIUM
B. THE APPEAL FROM THE POPE TO THE POPE
III. INSTITUTING CANONICAL PROCEEDINGS AGAINST THE POPE
A. THE JULY 16, 1966 PETITION
B. CONFLICTING DEBATES
C. THE NOTIFICATION OF AUGUST 10, 1969
IV. NEITHER HERESY NOR SCHISM !
V. THE BOOKS OF ACCUSATION
A. THE FIRST BOOK OF ACCUSATION
a) The obliteration of the divine authority of the Church
b) The proclamation of the cult of man
B. THE SECOND BOOK OF ACCUSATION
b) Jesus Christ united to every man
c) The Wojtylian gnosis
d) Heaven is not a place
e) A new world for the year 2000
C. THE THIRD BOOK OF ACCUSATION
a) On the Church
b) On Divine Revelation
c) On the liturgy
d) On Religious freedom
V. THE RECONSTRUCTION : A CATHEDRAL OF LIGHT
A. TO PREPARE VATICAN III
B. KERYGMATIC THEOLOGY
C. THE LOVE OF CHURCH
D. SON OF MARY
E. “ TOTAL ” MORALITY AND POLITICS
OUR RESPONSE TO THE THIRD QUESTION
FOURTH QUESTION :
“ Do you recognise the ordinary Magisterium and the authority of the bishop on whom you depend ? ”
FIFTH QUESTION :
“ What are the statutes or regulatory texts of the community ? ”
“ Would you be willing to forward them to us, and if necessary, to work towards their evolution if the legitimate ecclesiastical authority considers it appropriate to do so ? ”