“Lefebvrians are suspended a divinis: they can’t celebrate mass in the Catholic Church”

[Dawn Marie]

“Lefebvrians are suspended a divinis: they can’t celebrate mass in the Catholic Church”

The Bishop of Lausanne, Geneva and Freiburg, Charles Morerod

The Bishop of Lausanne, Geneva and Freiburg, Charles Morerod, has signed a decree forbidding SSPX priests to use chapels in his diocese

ANDREA TORNIELLI
vatican city

The stance he has taken is significant and indicative: the Bishop of Lausanne, Geneva and Freiburg Charles Morerod – also a Dominican theologian, Rector of Angelicum, Secretary of the International Theological Commission and member of the delegation representing the Congregation for the Doctrine of the Faith in the Church’s talks with the Society of St. Pius X (SSXP) – has published a decree forbidding Lefebvrian priests to celebrate mass in churches and chapels in his diocese. He also stressed that the Fraternity’s priests are suspended “a divinis”.

 

 

The document which was signed last 20 January regards “the admission of other religions, denominations or religious groups, such as the SSXP and groups of “independent theologians”, to Roman Catholic churches and chapels.” In the document, Mgr. Morerod, a prelate whom Benedict XVI knows well, explains that if non Christian religious communities ask to use a Catholic church the answer will be no. In as far as Christian communities and denominations go, on the other hand, the bishops said that based on the indications of the Directory for the Application of Principles and Norms on Ecumenism of 1993, “permission for placing churches and chapels at the disposal of communities of other Christian confessions may be granted for reasons of pastoral need. If the aforementioned pastoral need presents itself, Catholic churches and chapels can only be placed at the disposal of Catholic-Christian, Evangelical-Reformed, Lutheran, Orthodox, and Anglican communities.”

 

 

According to the decree, SSPX priests do not fall into these categories. Morerod dedicates three brief paragraphs to the Lefebvrians, recalling, above all, that “the excommunication declared regarding the bishops of the Society on June 30, 1988, was lifted by a decree of the Congregation for Bishops, of January 21, 2009.” The document then quotes a letter dated 10 March 2009 and sent to Benedict XVI to bishops across the world in the aftermath of the Williamson scandal: "The fact that the Society of Saint Pius X does not possess a canonical status in the Church is not, in the end, based on disciplinary but on doctrinal reasons. As long as the Society does not have a canonical status in the Church, its ministers do not exercise legitimate ministries in the Church" [suspensio a divinis]. Due to the aforementioned reasons, - the decree goes on to say -  it is forbidden to the priests of the Society of Saint Pius X to use the Catholic churches and chapels for all priestly service, in particular for the dispensation of the sacraments.”

vatinsider

[Dawn Marie]

http://rorate-caeli.blogspot.com/2013/02/h...-lutherans.html

How to welcome Calvinists, Lutherans, Orthodox, Anglicans - and the SSPX


Swiss Dominican Charles Morerod took part as a Vatican representative in the doctrinal talks with the Society of Saint Pius X (FSSPX / SSPX), in 2009-2011, and was named afterwards Bishop of Lausanne, Geneva and Fribourg. Bishop Morerod signed a document recently on the use of churches and chapels of the Diocese "by other religions, confessions, or religious groups, as well as by the Society of Saint Pius X" (January 20, 2013 - available here, in French).

The document includes the following:

...
2. Use by other Christian churches or ecclesial communities

2.1 Based on the indications of the Directory for the Application of Principles and Norms on Ecumenism, of March 25, 1993, (n. 137), permission for placing churches and chapels at the disposal of communities of other Christian confessions may be granted for reasons of pastoral need.

If the aforementioned pastoral need presents itself, Catholic churches and chapels can only be placed at the disposal of Catholic-Christian, Evangelical-Reformed, Lutheran, Orthodox, and Anglican communities.

3. Use by members of the Society of Saint Pius X

3.1 The excommunication declared regarding the bishops of the Society on June 30, 1988, was lifted by a decree of the Congregation for Bishops, of January 21, 2009.

3.2 In his letter "concerning the remission of the excommunication of the four Bishops consecrated by Archbishop Lefebvre", of March 10, 2009, Pope Benedict XVI wrote to the bishops: "The fact that the Society of Saint Pius X does not possess a canonical status in the Church is not, in the end, based on disciplinary but on doctrinal reasons. As long as the Society does not have a canonical status in the Church, its ministers do not exercise legitimate ministries in the Church" [suspensio a divinis].

3.3 Due to the aforementioned reasons, it is forbidden to the priests of the Society of Saint Pius X to use the Catholic churches and chapels for all priestly service, in particular for the dispensation of the sacraments.

4. Use by non-Christian religious communities

4.1 Requests by communities belonging to non-Christian religions for the use of a church or a chapel will receive a negative response.

[Dawn Marie]

Commentaire de La Porte Latine

Comme le rapporte l'APIC," les prêtres de la Fraternité sacerdotale saint Pie X (FSSPX) de Mgr Lefebvre ont l’interdiction d’employer des églises et chapelles catholiques pour tout service sacerdotal, en particulier la dispense des sacrements. C’est ce que rappelle un décret du 20 janvier 2013 de Mgr Charles Morerod, évêque du diocèse de Lausanne, Genève et Fribourg."

On aurait pu rêver que Mgr Morerod ressemble à Mgr Charrière, et il se révèle digne héritier de Mgr Mamie : d'une rigueur intransigeante à l'égard des traditionalistes et d'une clémence sans limite envers les luthériens et évangélistes.

Mgr Fellay et ses prêtres doivent célébrer sur le trottoir, tandis que Mgr Nourrichard, après avoir honoré de sa présence des simulacres d'ordinations de femmes anglicanes, peut se flatter d'être en parfaite communion et d'être reçu par le Souverain Pontife avec tous les honneurs dus à son rang.

En tout cas merci à cet évêque, vu par certains rêveurs comme "conservateur", de démontrer par sa franchise la réalité des faits. Il va jusqu'à opèrer une hiérarchie parmi ceux qui ne sont pas en communion avec Rome. Les traditionalistes de la FSSPX viennent après les autres communautés (luthériens, orthodoxes, anglicans, vieux-catholiques, calvinistes) et n'ont pas droit à la même mansuétude. Il s'agit de les traiter non pas comme des frères séparés, mais cependant comme les non-chrétiens.

LPL

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Google translate 

Commentary from La Por Latine

As reported by the APIC, "the priests of the Priestly Fraternity of Saint Pius X (SSPX) Archbishop Lefebvre are forbidden to use Catholic churches and chapels all priestly service, in particular dispensation of the sacraments. This remember that a decree of January 20, 2013 by Bishop Charles Morerod, bishop of Lausanne, Geneva and Fribourg. "

We could have dreamed that Bishop Bishop Charriere Morerod like, and it turns out worthy heir of Bishop Mamie: an uncompromising rigor against traditionalists and a limitless mercy towards Lutherans and evangelicals.

Bishop Fellay and his priests should celebrate on the sidewalk, while Bishop Nourrichard after graced mock ordinations of Anglican women can boast being in perfect communion and be received by the Pope with all the honors due to his rank.

Anyway thank you for this bishop, seen by some as dreamers "conservative" to demonstrate its franchise facts. It will make up a hierarchy among those who are not in communion with Rome. Traditionalists of the SSPX come after other communities (Lutheran, Orthodox, Anglican, Old Catholic, Calvinist) and are not entitled to the same leniency. It is not treated as separated brethren, yet as non-Christians.

[Michael]

I am not surprised by this and believe that more decrees like this may follow.  It is to further drive a wedge in those that desire to remain faithful to what has been passed down through the ages.  The idea that those that are unwilling to accept this new "super" magisterium of the second Vatican Council may no longer be accepted as Catholic.  This of course is not what is said yet, but is clear in inference.  Ecumenism used to be the process by which the separated were brought back to the full faith through conversion or reconversion, it is now the process of the "big tent.", all are welcome except those that continue to hold up the mirror that show the glaring error of the second Vatican Council.  God Bless our bishops, priests, and religious.  May they remain firm through this time of error.  

[Dawn Marie]

Yes, you are so right Michael.  I hate to say it but I think this is a good thing, in a way.  The lines in the sand have been blurred over the last several years.  I'd rather know just exactly who stands where.  It makes things, in a manner of speaking, less confusing.

These modernists are very dangerous when they are pretending to be "your friend".  Best if they take the stand of what they really are.  Less room for deception that way.

[Michael]

Please read this and especially the bolded part on the bottom:

On January 25, 2013, thirty years to the day after the publication of the new Code of Canon Law, 400 canonists gathered at the Vatican for a study day entitled “The Code, A Reform Desired and Requested by the Council”.  On January 22, Cardinal Francesco Coccopalmerio, President of the Pontifical Council for Legislative Texts, had explained the close connection that exists between the Code promulgated by John Paul II in January 1983 and the Second Vatican Council.  First of all he recalled that John XXIII had in mind a revision of the 1917 Code which would express the ecclesiology resulting from that worldwide, ecumenical summit.
Then the prelate declared:  “According to John Paul II, the Council’s ecclesiological structure clearly required a renewed formulation of its laws….  As [the pope] emphasized at the beginning of the Apostolic Constitution Sacrae disciplinae leges, the reason for the close relationship between Vatican Council II and the Code of Canon Law was that the 1983 Code was the culmination of Vatican II … in two ways: on the one hand, it embraces the Council, solemnly reproposing fundamental institutions and major innovations and, on the other, establishing positive norms for implementing the Council.”
Cardinal Coccopalmerio then gave several examples of conciliar innovations that can be found again in the new Code of Canon Law:  The first is the “doctrine regarding the episcopate and the relationship between the episcopate and the primate, that is, episcopal collegiality. This is not an entirely new doctrine in the deep consciousness of the Church,” he was anxious to explain, “but rather a happy rediscovery. The Code firstly, in canons 330–341, represents this clearly, and secondly, in canons 342–348, accompanies it with the positive view that constitutes the structure of the Synod of Bishops, allowing effective implementation of the structure of episcopal collegiality.”  A second example is “the “Council’s teaching on the laity and therefore on the appropriate and active mission of the lay faithful in the life of the Church. Once again, this is not absolutely new but more a rediscovery,” he strove to reassure his listeners.  “In canons 224-231, the revised Code of Canon Law reiterates this teaching through a series of regulations … regarding the diocesan pastoral council or … the parochial pastoral council, [two] structures that allow the faithful laity to effectively participate in the pastoral decisions of the bishop or the pastor.”
A third example can be seen in the concept of the parish presented by the Council and framed by the Code, as a community of the faithful and no longer simply as a territory.  “This represents an important innovation with respect to the previous point of view,” Cardinal Coccopalmerio acknowledged, citing another example of Vatican II innovation, without precedent in Tradition, a new ecumenical order based on the conciliar documents Lumen Gentium, Orientalium Ecclesiarum and Unitatis Redintegratio, which contain the doctrine of an imperfect ecclesial communion which is nonetheless present and real in the bond of the Catholic Church with the other non-Catholic Churches and ecclesial communities.  “This is also a fact of incalculable value and scope already found in the Council and then later in the Code,” which allows “the possibility of welcoming non-Catholic Christians, albeit under specific conditions, into the sacraments of the Catholic Church.”
This statement by Cardinal Coccopalmerio has the merit of being clear:  the new 1983 Code contains, among others, this conciliar innovation that authorizes “Eucharistic hospitality” which the preceding Code forbade and sanctioned as “communicatio in sacris”.  Which is now on the record.
(Sources:  VIS/Apic/Imedia – DICI no. 269 dated February 1, 2013)

Here it is.  Non Catholics will be welcomed, but the SSPX will be  shut out to avoid any confusion.  Is this double speak or just me? 

[michael kelleher]

michael keep talking  or writing & thanks D