Fr. Chautard and the "Redlight" Position
Jan 2, 2018 4:11:33 GMT
Post by Deleted on Jan 2, 2018 4:11:33 GMT
Below is a translated excerpt from Fr. Chautard’s article, “ Le combat pour la messe “ (The Combat for the Mass) which can be found in the November 2010 issue of Le Chardonnet (the monthly bulletin of St. Nicolas du Chardonnet parish in Paris). Fr. Chautard is presently the rector of the SSPX University in Paris (L’Institut Universitaire Saint-Pie X).
Fr. Chautard’s explanation clearly shows why one should not attend SSPX Masses.
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Translated by: Unbrandable @ Cor-Mariae
Fr. Chautard:
“…But some do not hesitate to go to traditional Masses celebrated by priests (belonging to institutes) officially recognizing the full catholicity and legitimacy of the Council, of religious freedom, of the new Code of Canon Law, etc.
These faithful, and sometimes these priests, do not themselves adhere to the official directives of the said institutes. This scenario, unprecedented before 1984, more widespread in 1988, was further multiplied by the publication of the Motu Proprio Summarum Pontificum in 2007.
It was then realized – or at least remembered – that fidelity to the Mass of all Time did not automatically entail fidelity to the doctrine of all Time and that allegiance to the traditional Mass did not prevent allegiance to the Council and what comes from it. The combat for the Mass, formerly inseparable from the combat for the Faith, was no more, de facto.
A Change of Emphasis
From this day, the combat of the Society for the Mass was further refined to put the spiritual, moral and normally inseparable link between the combat for the Faith and the combat for the Mass, between the assistance at the Mass of all Time and the confession of the Faith of all Time. Without a doubt, we can argue about the congenital inconsistency between an anti-ecumenical, traditional Mass and modern errors like ecumenism. It is not only about that.
For breaking the link between assistance at Mass and communion in the same faith with the minister of this Mass and his hierarchy rests upon a profound misunderstanding of the nature of the Eucharistic cult.
In fact, assisting – in an active manner and not purely passive by civility– at the Mass of a priest (like at any other sacrament) amounts to professing the same faith of this priest and the authority he is under.
Christian antiquity had a clear awareness of this reality. Individualism had not yet penetrated the sanctuary and Christian piety. Every baptized person knew that assisting at Mass meant publicly manifesting his communion in the faith with the celebrant. Whatever the individual reasons, they knew that participation at Mass is always a public confession of adhesion to the faith of the celebrant who presides over the Sacrifice and therefore to the sacramental and liturgical confession of the Faith. That is why they refused to assist at the Mass of a heretical priest. It would have publicly signified their communion in the same faith.
Consequently, to say that assistance at a Mass does not entail of itself any adhesion to the doctrinal orientation of the minister or of his institute constitutes in itself a liturgical error and proof of an individualism foreign to Catholic faith and piety.
That is why the combat led by the Society for the Mass [translator’s note: and now led by the true Catholic Resistance], far from being finished, has taken henceforth a direction that is more doctrinal still, manifesting more the narrow link between the virtue of faith and the virtue of religion, between doctrine and liturgy, between the Lex Credendi and the Lex orandi.
Such is the course to follow in order to keep an authentic fidelity, complete, to the teaching of Jesus Christ and so as not to separate in our Christian life what must stay united: faith in Jesus Christ and the irremediable attachment to the inestimable treasure that He left us: His Sacrifice.”
laportelatine.org/district/prieure/stnicol/Chardonnet/Chardonnet262.pdf
Fr. Chautard’s explanation clearly shows why one should not attend SSPX Masses.
----------------------------------------------------------------------------------------------------------------------
Translated by: Unbrandable @ Cor-Mariae
Fr. Chautard:
“…But some do not hesitate to go to traditional Masses celebrated by priests (belonging to institutes) officially recognizing the full catholicity and legitimacy of the Council, of religious freedom, of the new Code of Canon Law, etc.
These faithful, and sometimes these priests, do not themselves adhere to the official directives of the said institutes. This scenario, unprecedented before 1984, more widespread in 1988, was further multiplied by the publication of the Motu Proprio Summarum Pontificum in 2007.
It was then realized – or at least remembered – that fidelity to the Mass of all Time did not automatically entail fidelity to the doctrine of all Time and that allegiance to the traditional Mass did not prevent allegiance to the Council and what comes from it. The combat for the Mass, formerly inseparable from the combat for the Faith, was no more, de facto.
A Change of Emphasis
From this day, the combat of the Society for the Mass was further refined to put the spiritual, moral and normally inseparable link between the combat for the Faith and the combat for the Mass, between the assistance at the Mass of all Time and the confession of the Faith of all Time. Without a doubt, we can argue about the congenital inconsistency between an anti-ecumenical, traditional Mass and modern errors like ecumenism. It is not only about that.
For breaking the link between assistance at Mass and communion in the same faith with the minister of this Mass and his hierarchy rests upon a profound misunderstanding of the nature of the Eucharistic cult.
In fact, assisting – in an active manner and not purely passive by civility– at the Mass of a priest (like at any other sacrament) amounts to professing the same faith of this priest and the authority he is under.
Christian antiquity had a clear awareness of this reality. Individualism had not yet penetrated the sanctuary and Christian piety. Every baptized person knew that assisting at Mass meant publicly manifesting his communion in the faith with the celebrant. Whatever the individual reasons, they knew that participation at Mass is always a public confession of adhesion to the faith of the celebrant who presides over the Sacrifice and therefore to the sacramental and liturgical confession of the Faith. That is why they refused to assist at the Mass of a heretical priest. It would have publicly signified their communion in the same faith.
Consequently, to say that assistance at a Mass does not entail of itself any adhesion to the doctrinal orientation of the minister or of his institute constitutes in itself a liturgical error and proof of an individualism foreign to Catholic faith and piety.
That is why the combat led by the Society for the Mass [translator’s note: and now led by the true Catholic Resistance], far from being finished, has taken henceforth a direction that is more doctrinal still, manifesting more the narrow link between the virtue of faith and the virtue of religion, between doctrine and liturgy, between the Lex Credendi and the Lex orandi.
Such is the course to follow in order to keep an authentic fidelity, complete, to the teaching of Jesus Christ and so as not to separate in our Christian life what must stay united: faith in Jesus Christ and the irremediable attachment to the inestimable treasure that He left us: His Sacrifice.”
laportelatine.org/district/prieure/stnicol/Chardonnet/Chardonnet262.pdf