Fr. Hewko's SHM Newsletter - October/November 2019

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Fr. Hewko's SHM Newsletter - October/November 2019 Oct 31, 2019 18:08:27 GMT

Post by Admin on Oct 31, 2019 18:08:27 GMT

Issue 6 | October/November 2019

Sorrowful Heart of Mary SSPX-MC

✠

"Supposing it were possible to convert all heretics, Turks, and Jews to the True Faith; to rescue every damned soul from Hell, and every suffering soul from Purgatory; and to procure the eternal salvation of every human being that has ever lived or ever will live, BY THE DELIBERATE COMMISSION OF ONE SINGLE VENIAL SIN, such as a willful distraction, it would be absolutely wrong to commit it. This is certain."

(A. Bellecio, S.J., 1924, Triduum Sacrum Religiosorum Usui Accommodatum ).

Dear Army of Our Lady,

In the objective hierarchy of virtues, the theological virtues (i.e. faith, hope and charity) far outweigh the moral virtues (i.e. prudence, justice, fortitude and temperance) as the breathing apparatus for a scuba diver would far outweigh, in importance, the rest of his gear. All the diverse equipment has importance for the diver, but the breathing gear is absolutely indispensable!

So it is with the preeminence of the infused theological virtues over all the rest, because they pertain directly to God. These three, with sanctifying grace, incorporate a soul into the immeasurable supernatural life and participation of the Most Holy Trinity, of God Himself!

The first foundation is Faith. "Without faith it is impossible to please God. For he that cometh to God, must believe that He is, and is a rewarder to them that seek Him" (Hebrews XI:6). On this indispensable foundation is built the entire edifice of all the virtues!

From this flows the absolute importance of professing the entire Catholic Faith without diminishing or compromising it! "Whosoever willeth to be saved, before all things it is necessary that he hold the Catholic faith. Which faith unless every one do keep, whole and undefiled, without doubt he shall perish eternally." (Athanasian Creed, Breviarium Romanum, ad Primam, Feast of the Holy Trinity).

The great Bishop Freppel, who opposed the ideas of the Masonic French Revolution in the 19th century, said that if there are violations of the moral virtues, this is very serious, but as long as the FAITH AND PRINCIPLES are intact, the situation can still be saved. But, if the FAITH AND PRINCIPLES are ever compromised or rejected, then there is no remedy, the situation is lost!

What would he say now? What would Pope St. Pius X and all the Popes of Tradition say? What would Cardinal Pie of Poitiers, Fr. Denis Fahey and Archbishop Marcel Lefebvre say now? They would shudder in horror at the avalanche of compromise of the Faith that we are living through now! If one venial sin against the moral virtues can never be justified, how much more can even the slightest venial sin of compromise against the Faith, ever be justified? The situation has gone so far, now, that modern society is heading into another fire and brimstone purification more deserving than Sodom & Gomorrah! It is a red zone that only the Blessed Mary, Mother of God, can possibly pull us out of!

The Holy Faith, the foundation of all virtues has been all but completely eroded! Starting from the top, Pope Francis is fast-forwarding the errors of Vatican II to their logical conclusion, namely, atheistic Communism and outright apostasy. This has been displayed once again (like his Modernist predecessors) by placing a pagan idol in St. Peter's Basilica and planting a pagan ritual tree in the Vatican gardens!

Cardinals and bishops have all gone with the Modernist slide into the new Conciliar religion, with it's New Mass, new sacraments, new Rites, new Bible, new Code of Canon Law, new catechisms, new priesthood, new theology, etc!

The bulwark that Abp. Lefebvre had set up against Modernism and the Vatican II Religion, the once shining lighthouse of the Society of St. Pius X, has now officially sided with the Conciliar Church, since 2012, with the acceptance of Vatican II "in the light of Tradition", by accepting the New Mass and new sacraments as "valid and legitimately promulgated" as well as being "recognized" by Pope Francis and granted jurisdiction for Holy Orders, Matrimony and Confession. Everything as with St. Peter's Fraternity, except the formal "Certificate of Agreement." The Agreement is every bit there, in doctrine and practice, minus the name, which is why many still pretend to insist: "Nothing has changed!" (*See Primary Sources for Studying the Crisis in the SSPX 2012).

The Fake Resistance also seems to be swallowing new victims by claiming to oppose the Conciliar-SSPX and its new direction, but fighting the fire with gasoline! They claim to stand with Abp. Lefebvre, but promote practices he condemned and warned against, in no uncertain terms, such as: "the New Mass gives grace", or "one can attend the New Mass if it nourishes his faith", or that the "new rites and sacraments of the Conciliar Church are all valid and cannot be questioned." OLMC in Kentucky, seems sadly to have joined the ranks of the Fake Resistance on this score, since they promote now, that "the new sacraments are all valid, and cannot be doubted!?" This approval goes for the new rite of ordinations and consecration of bishops as well. (*See Sermon: New Ordination Valid Spirit of the Church , August 4, 2019). In all honesty, how does this differ from the Doctrinal Declaration of 2012, that flatly accepts the "validity and legitimate promulgation" of all the Novus Ordo sacraments? Where does all this bowing down towards the Conciliar sacraments lead to, if not to the Conciliar Church and loss of Faith?

"Jesus Christ, yesterday, and today; and the same for ever!" ( Hebrews XIII:8). Or more emphatically, "Ego Deus ET NON MUTOR!" ("I am God and I do not change!" Malachias III:6). St James (I:17) says: "In God there is no change nor shadow of alteration." God does not change. The Faith He revealed, in Scripture and Tradition, does not change. Truth does not change. The Commandments do not change. Doctrine does not change. Absolutes do not change. The Mass of All Time does not change. The seven Sacraments do not change. The traditional Catechism does not change. Even philosophical, mathematical, physical and the natural laws do not change. This is why we want to simply stand firm on the Rock of the Faith that Abp. Lefebvre handed down to us. Was he not the postman who faithfully delivered the letter he received? As he often said, " Tradidi quod et accepi " ("I have handed down what I have received!" I Cor. XV:3).

Once again, let us hear the sound theology and wisdom of Abp. Lefebvre who cut through all the nonsense of compromise and dead-end detours (such as dubious bishops), and defended the Holy Faith at all cost! This he did, even to the price of a white martyrdom, by being smeared with a null and void excommunication, which he considered a badge of honor from the "Church of Ecumenical Assisi Meetings," the "Church of the New Advent", the "Conciliar Church" and the "Pentecostal Evolutionist Church"!

Let us not cease to humbly implore Heaven, through the Immaculate Heart of Mary, for Her demands of Fatima to be at last obeyed and Her great Victory fulfilled!

In Christ the King,

Fr. David Hewko

***

1917 Catholic Encyclopedia

Thus ... it is not lawful to act on mere probability when the validity of the sacraments is in question . Again, it is not lawful to act on mere probability when there is question of gaining an end which is obligatory, since certain means must be employed to gain a certainly required end. Hence, when eternal salvation is at stake, it is not lawful to be content with uncertain means.

Archbishop Lefebvre

1990 - Letter of Archbishop Lefebvre to Bishop de Castro Mayer:
... because priests and faithful have a strict right to have shepherds who profess the Catholic Faith in its entirety, essential for the salvation of their souls, and to have priests who are true Catholic priests. Secondly, because the Conciliar Church, having now reached everywhere, is spreading errors contrary to the Catholic Faith and, as a result of these errors, it has corrupted the sources of grace, which are the Holy Sacrifice of the Mass and the Sacraments. This false Church is in an ever-deeper state of rupture with the Catholic Church. Source

1988 - Ordination Sermon
Why Ecône? At that time perhaps you did not perfectly realize the fight that Ecône leads. You came because of your desire to be formed in Tradition. Indeed, it seemed to you that to separate oneself from Tradition was to separate oneself from the Church and, therefore, to receive possibly doubtful sacraments and a formation which is certainly not according to the principles of the Magisterium of the Church of All Times. Source

1988 - Letter of Archbishop Lefebvre on the Necessity of Reordinations
Ecône, 28 Oct. 1988
Very dear Mr. Wilson,
[T]hank you very much for your kind letter. I agree with your desire to reordain conditionnaly these priests, and I have done this reordination many times. All sacraments from the modernists bishops or priests are doubtfull now. The changes are increasing and their intentions are no more catholics. We are in the time of great apostasy. We need more and more bishops and priests very catholics. It is necessary everywhere in the world. ... We must pray and work hardly to extend the kingdom of Jesus-Christ. ...Marcel Lefebvre (Image of the Archbishop Lefebvre's handwritten letter can be found here: Source)

1985 - Sermon
And so they reformed the Mass, [they made] the New Mass, the new sacraments, the new catechisms, the new Bible. All is changed by the spirit of ecumenism, to be closer to the Protestants. Source

1983 - Letter to American Friends and Benefactors (shortly after the "Nine" left)
The Society does not say that all the sacraments according to the new post-conciliar rites are invalid, but that due to bad translations, the lack of proper intention, and the changes introduced in the matter and form, the number of invalid and doubtful sacraments is increasing. In order, then, to reach a decision in the practical order concerning the doubtfulness or invalidity of sacraments given by priests imbued with the ideas of the Council, a serious study of the various circumstances is necessary.

1983 - (April 26th) Conference to the Ridgefield Seminarians - "The Fr. Stark Issue"
"...that is the reason why I said to you yesterday [...] that we must do an inquisition, (a study of each case) to know what the situation really is - in this case - not in all cases in general (i.e. not a blanket judgement) but in this case, to see if his ordination is valid or invalid. And I...I am responsible, and I make the decision. I can say to him: 'You must be re-ordained.' Otherwise, if I think that is ordination is valid, really valid, then I have no right to repeat the Sacrament. (NB: It would be a grave sacrilege to knowingly do so). Source

1983 - (April 28th) Conference to the Ridgefield Seminarians
"... we believe that what the Catholics have taught, what the Popes have taught, what the Councils have taught for twenty centuries, we cannot possibly abandon. We cannot possibly change our faith: we have our Credo, and we will keep it till we die. We cannot change our Credo, we cannot change the Holy Sacrifice of the Mass, we cannot change our Sacraments, changing them into human works, purely human, which no longer carry the grace of Our Lord Jesus Christ. It is because, in fact, we feel and are convinced that in the last fifteen years something has happened in the Church, something has happened in the Church which has introduced into the highest summits of the Church, and into those who ought to defend our faith, a poison, a virus, which makes them adore the golden calf of this age, adore, in some sense, the errors of this age. Source

1982
It provided the opportunity to generalize, to extend the sickness which already existed in the Church, and to extend it in an official manner, to the extent that one can almost say now that error spreads in the Church through obedience, which is something unheard of in the Church; that we are obliged by obedience to accept doctrine which is no longer truly orthodox, and sacraments which are doubtful. Source

1980 (April) - Letter to Friends and Benefactors
We must refuse to compromise with those who deny the divinity of Our Lord, or with any false ecumenism. We must fight against atheism and laicism in order to help Our Lord to reign over families and over society. We must protect the worship of the Church, the Sacrifice of the Mass, and the sacraments instituted by Our Lord, practicing them according to the rites honored by twenty centuries of tradition.Thus we will properly honor Our Lord, and thus be assured of receiving His grace. ... It is because the novelties which have invaded the Church since the Council diminish the adoration and the honor due to Our Lord, and implicitly throw doubt upon His divinity, that we refuse them. These novelties do not come from the Holy Ghost, nor from His Church, but from those who are imbued with the spirit of Modernism, and with all the errors which convey this spirit, condemned with so much courage and energy by St. Pius X. This holy Pope said to the bishops of France with regard to the Sillon movement: “The true friends of the people are neither revolutionaries nor innovators, but the men of tradition.” ... The Church cannot content herself with doubtful sacraments nor with ambiguous teaching. Those who have introduced these doubts and this ambiguity are not disciples of the Church. Whatever their intentions may have been, they in fact worked against the Church. [...] It is consoling to note that in the Catholic world, the sense of faith of the faithful rejects these novelties and attaches itself to Tradition. It is from this that the true renewal of the Church will come. And it is because these novelties were introduced by a clergy infected with Modernism, that the most urgent and necessary work in the Church is the formation of a profoundly Catholic clergy. We give ourselves to this work with all our heart [...]. The Church was saved from Arianism. She will be saved as well from Modernism. Our Lord will triumph, even when, humanly speaking, all seems lost. His ways are not our ways. Would we have chosen the Cross to triumph over Satan, the world and sin?

***

“When someone asks if we know when there will be an accord with Rome, my answer is simple: When Rome re-crowns Our Lord Jesus Christ! We cannot be an accord with those who uncrown Our Lord! The day when they recognize once again Our Lord as King of all people and nations, it will be not be us with whom they are rejoined, but the Catholic Church, in which we dwell!” (Abp. Lefebvre, 1988, Fideliter , No. 68 p. 16).

Contacts and Resources

Rev. Fr. David Hewko can be reached at 315-391-7575 or fr.d.hewko@gmail.com

Correspondence mailing address and Mass Requests and Stipends: Rev. Fr. David Hewko, 16 Dogwood Road South, Hubbardston, MA 01452

Donations: Checks can be made out to Sorrowful Heart of Mary Inc., P.O. Box 72, Rossville, KS 66533 or electronic donations can be made via PayPal.

Sermons, Catechism, Conferences, and Mass Schedules can be found primarily on SSPX-MC website, as well as the St. Mary's Kansas Resistance website, and The Catacombs website.

Email/browser can be found here.

To download PDF, click here: SHM Issue 6 October-November 2019.pdf (146.14 KB)

Last Edit: Jul 18, 2020 11:23:05 GMT by Admin

"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Archbp. Lefebvre 1980

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Fr. Hewko's SHM Newsletter - October/November 2019 Oct 31, 2019 23:49:50 GMT

Post by Admin on Oct 31, 2019 23:49:50 GMT

A few more quotes on the doubtfulness of Conciliar Sacraments - a reflection of how the SSPX used to approach the issue of Conciliar priestly and episcopal ordinations [taken from here and here]:

OTHER SOURCES QUOTING ARCHBISHOP LEFEBVRE ON DOUBTFUL ORDINATIONS

Dominicans of Avrille – footnote to “The Art of Confessing”:

Today, we must be precise: “a traditional priest validly ordained”. We know that there is a doubt on the validity of the new rite of priestly ordination (look at the letter of Archbishop Lefebvre on our website). There is also a doubt about the validity of the ordinations performed by conciliar bishops, even when they use the traditional rite. In his sermon of the consecration of four bishops (June 30, 1988), Archbishop Lefebvre said: “If God calls me, from whom will these seminarians receive the priestly ordination: from conciliar bishops whose sacraments are ALL doubtful?

Dominicans of Avrille - Le Sel de la Terre 54

“Due to the generalized disorder, both at the liturgical and dogmatic levels, we can have serious reasons to doubt the validity of certain episcopal ordinations.”

Fr. Peter Scott wrote the following conclusion in a 2007 Angelus article, entitled, "Must priests who come to Tradition be re-ordained?":

It would, indeed, be tragic if all traditional priests did not have moral certitude as to their ordination, and if there existed two different grades of priests, a higher grade ordained in Tradition, and a lower grade. It is for this reason that the superiors have the right to insist on conditional re-ordination for any priest turning towards Tradition, and will only accept ordinations in the conciliar Church after having investigated both priestly and episcopal ordinations and established moral certitude.

Archbishop Lefebvre clearly recognized his obligation of providing priests concerning whose ordination there was no doubt. It was one of the reasons for the episcopal consecrations of 1988, as he declared in the sermon for the occasion:

You well know, my dear brethren, that there can be no priests without bishops. When God calls me—this will certainly not be long—from whom would these seminarians receive the sacrament of Orders? From conciliar bishops, who, due to their doubtful intentions, confer doubtful sacraments? This is not possible."

He continued, explaining that he could not leave the faithful orphans, nor abandon the seminarians who entrusted themselves to him, for “they came to our seminaries, despite all the difficulties that they have encountered, in order to receive a true ordination to the priesthood...” (Fr. Francois Laisney, Archbishop Lefebvre and the Vatican, p.120). He considered it his duty to guarantee the certitude of the sacrament of holy orders by the consecration of bishops in the traditional rite, who would then ordain only in the traditional rite.

We must observe the same balance as Archbishop Lefebvre. On the one hand, it is our duty to avoid the excess of sedevacantism, which unreasonably denies the very validity and existence of the post-conciliar Church and its priesthood. On the other hand, however, we must likewise reject the laxist and liberal approach that does not take seriously the real doubts that can arise concerning the validity of priestly ordinations in the post-conciliar Church, failing to consider the enormous importance and necessity of a certainly valid priesthood for the good of the Church, for the eternal salvation of souls, and for the tranquility of the consciences of the faithful. Given the gravity of these issues, it is not even a slight doubt that is acceptable. Hence the duty of examining in each particular case the vernacular form of priestly ordination, the intention of the ordaining bishop, the rite of consecration of the ordaining bishop, and the intention of the consecrators.

Just as the superiors take seriously their duty of guaranteeing the moral certitude of the holy orders of their priests, whether by means of conditional ordination or careful investigation (when possible), so also must priests who join the Society accept conditional ordination in case of even slight positive doubt, and so also must the faithful recognize that each case is different and accept the decision of those who alone are in a position to perform the necessary investigations.

For regardless of the technical question of the validity of a priest’s holy orders, we all recognize the Catholic sense that tells us that there can be no mixing of the illegitimate new rites with the traditional Catholic rites, a principle so simply elucidated by Archbishop Lefebvre on June 29, 1976:

We are not of this religion. We do not accept this new religion. We are of the religion of all time, of the Catholic religion. We are not of that universal religion, as they call it today. It is no longer the Catholic religion. We are not of that liberal, modernist religion that has its worship, its priests, its faith, its catechisms, its Bible."

Bp. Tissier de Mallerais, quoted by Dominicans of Avrille:

Bp Tissier de Mallerais, in his sermon from June 29, 2016 at Econe, spoke as follows concerning the rite of ordination for priests:

“Clearly, we cannot accept this faked new rite of ordination that leaves doubts concerning the validity of numerous ordinations done according to the new rite. Thus this new rite of ordination is not Catholic. And so we will of course faithfully continue to transmit the real and valid priesthood by the traditional pr traditional priestly rite of ordination.”

Abbot F.M. Chautard - Catechism of timely truths: The rallies (seen by Archbishop Lefebvre) - July 8, 2018 [Translated from the French]:

17) Are the sacraments of the rallied priests valid?
The sacraments of the rallied priests are valid to the extent that their ordinations are valid (for the sacraments which require the priesthood in the minister). However, one can have a doubt about the priesthood of clerics rallied who were ordained by bishops themselves doubtfully sacred [consecrated] because of ambiguous intentions and the new rite of episcopal consecrations (after 1968).

Fr. Gregory Hesse

"Based on what has been stated by Archbishop Lefebvre, namely that the Newmass is a "schismatic rite", we would like to quote Pope Leo XIII and Saint Thomas Aquinas to prove that even though a schismatic sacrament may be valid, it does not have the guarantee of the graces and fruits that normally would flow from them, and also that they are like an amputated member of body (Church):

"From this it follows also that they cannot promise themselves any of the graces and fruits of the perpetual sacrifice and of the sacraments which although they are sacrilegiously administered are none the less valid and serve in some measure to form an appearance of piety, which St Paul mentions I Corinthians chapter 13 and which St. Augustine speaks of at greater length." (Serm. LXXI, in Matth., 32) Pope Leo XIII Eximia Leatitia, July 19, 1893, to the bishops of Poitiers)

"The form of the branch may still be visible, even apart from the wine, but the invisible life of the root can be preserved only in union with the stock. That is why the corporal sacraments, which some keep and use outside the unity of Christ, can preserve the appearance of piety. But the invisible and spiritual virtue of true piety cannot abide there anymore than feeling can remain in an amputated member." (Sermon of St. Augustine on the Gospel of St. Matthew). So there's no grace that flows from their sacraments.

"And since the conservation of the Eucharist is a power which follows the power of Order, such persons as are separated from the Church by heresy, schism, or excommunication, can indeed consecrate the Eucharist, which on being consecrated by them contains Christ's true body and blood; but they act wrongly and sin by doing so; and in consequence they do not receive the fruit of the sacrifice, which is a spiritual sacrifice." St. Thomas Aquinas [IIIa q. 82 art. 7, c]

"The priest, in reciting the prayers of the Mass, speaks in the person of the church, in whose unity he remains; but in consecrating the sacrament he speaks in the person of Christ, whose place he holds by the power of his Orders. Consequently, a priest severed from the unity of the Church celebrates Mass, not having lost the power of Order, he consecrates Christ's true body and blood; but because he is severed from the unity of the Church, his prayers have no efficacy. St. Thomas Aquinas [IIIa q. 82 art. 7, ad 3um]

Last Edit: Oct 31, 2019 23:50:14 GMT by Admin

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Fr. Hewko's SHM Newsletter - October/November 2019 Nov 6, 2019 13:00:21 GMT

Post by Admin on Nov 6, 2019 13:00:21 GMT

Dear friends,

With permission from both Father Hewko and the good soul who sent this to me, I am grateful to be able to share the following response of Fr. Hewko's in answer to a question asked of him about Novus Ordo/New Rite Sacraments.

While only Father's answer was shared with me (not the particular question), I think Father Hewko's response makes it clear what that question was.

May this help clear the ever-encroaching mist of confusion from Vatican II, in which it is easy for even the veterans of tradition to become disoriented!:

In answer to your question if the sacraments are a doctrinal or prudential question, they are, in fact, the perfection of both.

It is of doctrine that Christ instituted them as well as the clear matter, form and intention to be followed. That they give supernatural grace and other graces is also doctrinal.

Prudence comes in on circumstances surrounding them, such as, is such & such a candidate worthy for ordination or prepared enough for matrimony or first Communion?

So, with the new sacraments, it is doctrinal and not merely practical, because to change the matter, form or intention, as they do, affects whether they are valid or nor; whether they give grace or not. On these effects of the Sacraments depend eternal salvation.

So yes, they are firstly DOCTRINAL!