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Attack on Christ in the Grotto of Lourdes in Santiago ... MORE THAN A





On the night of June 25, the image of Christ located at the Grotto of Lourdes received a new attack.


"This act, like many other que se hace en contra de imágenes religiosas, ofende gravemente a la mayoría de nuestro pueblo. Chile tiene raíz católica. La veneración de las imágenes religiosas es algo muy profundo en el sentir de los fieles cristianos – católicos", señala el Padre Héctor Ochoa, rector del Santuario.

Añade: "Mayormente grave resulta este atentado que se hace contra una imagen que han venerado millones de chilenos desde el 31 de diciembre de 1910 cuando fue inaugurado este calvario en la gruta de Lourdes de Quinta Normal. Esta imagen ha sido llamada, por muchas generaciones el “Cristo del Centenario de la Independencia de Chile”. Ahora mismo comenzamos los festejos para conmemorar los cien años This image, along with the Bicentennial of the Independence of Chile ".

The Religious Assumptionists responsible for the pastoral care of the sanctuary, are calling on all Catholics to reflect the following sentence:" My people, what not I've done for you? "And you, why you treat me?"

Hector Father recalled that "Christ of the cave is a beloved image. Any attack or sacrilege against the sculpture is offensive to believers and all people of good will. "For the priest, acts like this show the degree of violence and destruction of our society:" No doubt the attacks on people are much more serious, it hurts every day to check as to affect the body of Christ against innocent people, abused children, killed in raids on their homes, street fights that end in death. All this makes Jesus, the Lord says: "My people, what I have not done for you? And you, why you treat me? ".

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LESBOFEMINISMO Liturgical Books


liturgical books are called to those containing the prayers and ceremonies determined by the Catholic Church for the administration of the Sacraments, celebrating the Mass and other exercise of sacred functions.

At first the Christian Community had no liturgical books. The training period begins the liturgical books in the early centuries. He had a particular momentum during the Carolingian period, when Charlemagne ordered a Sacramentary that was gradually spreading throughout the empire. The sacramentaries



The liturgical book of more importance in ancient times was the Sacramentary, because under this name meant a kind of incomplete Missal meeting the common prayers or prayers for the preparation of the Eucharist, which were collected and fixed in the high priests .... The Sacramentary 'veronense' or 'Encyclical' is a collection of various liturgical texts sources (for example, there are about thirty forms for the mass of Saint Peter and Paul). Since most of the formulas from the time of Pope Leo I the Great took that name. Is incomplete as it does not provide texts for the celebration of Lent, Easter and not the canon. The Sacramentary Gelasian

improperly attributed to Pope Gelasius I, is preserved in the Vatican Library. Known to have been produced in a monastery near Paris around the year 750. Mass contains proposals for the whole year and for some other events such as ordinations to the priesthood and diaconate, repentance, baptism, etc. The base is the Roman liturgy, but influenced by Gallican prayers and prayers.

The Gregorian Sacramentary sent to us through the collections that were made in the late eighth century. However, it is a collection of sacramentaries that were used in the time of Gregory the Great. His texts are the model of liturgical forms post-Vatican II because of its great simplicity. Lectionary




is the book used in liturgical celebrations to proclaim the Scripture texts.

In the early days of Christianity, at the beginning of the celebrations, they read the books of the prophets and of the Pentateuch, but not systematically or in an order given by some authority. Surely it was the method the synagogues where everyone was going to read the text continued from where it had been last time. Already in the Apology of Justin and the apostolic Constitutions (Century III) indicates that after reading a text of the Old Testament came to read a letter or made expressly stating that the gospel was read only by the priest or deacon.

Used books in this period were full transcripts of the sacred text with indications on the sidelines for the day or the period should be used. Therefore, it is also prepared lists or lists of texts in order to find the corresponding reading every day. These lists were called "capitulate Evangeliorum" or "lectionum capitulate."

During the fourth century and after the incipient formation of the liturgical calendar, it begins to develop a systematization of the texts according to the periods and holidays. The text of the pilgrim Egeria (ca. 384) contains an expression of admiration for in the liturgical celebrations of Jerusalem readings are adapted to the day and the area.

From the collections of homilies of Ambrose of Milan and Augustine of Hippo has been able to reconstruct the lectionary in use at that time. For the pontificate of Leo the Great the lectionary is completely fixed.

born in the sixth century when done properly the lectionary liturgical books for use with the texts of readings for each day. They were included in the texts of the Old and New Testaments, but the gospel was put aside in books called "Evangeliaries."

By the eleventh century began to disappear as lectionary books were published containing all the mass, including readings.

After the liturgical reform requested by the Second Vatican Council and taking into account the higher profile given in her reading of the texts, began to reprint the lectionary and gospels so that they could be used in procession at the beginning of the Mass. Other texts



the Antiphonary, with introits, gradual, offertory, etc.. Whose main author is the San Gregorio said.
the Missal, which originally was the Sacramentary and was later supplemented with the other books listed, to become whole Missal by the ninth century and remain in this form only for smaller churches. Currently, the Missal is not the whole, it contains the prayers of the Mass, but not reads. These are contained in the Lectionary.
the Blessings, which brings the blessings of the Church and is attributed largely to San Gregorio Magno
the Roman Pontifical and the Ritual, which embrace respectively the prayers and practices of the bishops or priests in the administration of the Sacraments which they are responsible. Liber
Oratorium or Officiarium, primitive book of prayer.
the breviary, or prayer book church for the Liturgy of the Hours, named briefly been determined since the eleventh century by St. Gregory VII and even more so by St. Pius V in the sixteenth century
the Martyrs, which contains the list of canonized saints with a brief overview of each, and that simply comes from the early centuries of the Church and, reduced to a regular codex dates from St. Jerome, the fourth century.
In Spain, were used during the first centuries of the Reconquista liturgical books according to the Mozarabic rite which was merely the continuation of the Visigoths, set by San Isidoro in the Council of Toledo IV (year 633) and offspring of apostolic traditions. In the last third of the eleventh century the Mozarabic rite was abolished for all Spain and replaced by the Romans, who sent San Gregorio VII. But there were some remnants of that original liturgy.

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A Reflection on Summorum Pontificum and the Role of the Pontifical Commission Ecclesia Dei, before and after September 2007 What is Archconfraternity


By Leo Darroch,
Executive Chairman of the International Federation Una Voce

June 2, 2008

Since the promulgation of Summorum Pontificum in July 2007 has been a great joy among those faithful of the Catholic Church who want to preserve traditions and protect the tradition. No doubt Pope Benedict's statement that the 1962 Missal was never abolished, and freedom guaranteed to them by the priests of the Roman Rite to celebrate this form of Mass has been a large increase in the celebrations this ancient and venerable rite. However, it is also clear that the enactment of this Motu Proprio has taken a fuss about how the celebration and the headings that apply to the Missal revised by Blessed John XXIII. It seems that there are some, including several bishops, who deliberately want to create confusion and dissent try to dissuade the priests and people to benefit from the Holy Father's request, insisting that the developments after 1962 (such as Communion in the hand, and women servants of the altar) are perfectly valid in Masses celebrated according to the Missal of 1962. On the other hand, are those who have genuine questions about what is allowed during the celebration of the Extraordinary form of Mass. Questions day after day, swamping the Pontifical Commission Ecclesia Dei (PCED) with letters asking for answers and explanations, to the extent that a document has been prepared which seeks to clarify these matters once and for all. We have been advised to wait patiently for the publication of this document. As I make clear in my report to the (PCED) of 29 April 2008, I think "Summorum Pontificum" (and Quattuor Abhinc annos [QAA], and Ecclesia Dei Adflicta [EDA] above) should be interpreted according to mentality of the Legislature in its desire to compensate, among other things, that many traditional Catholics believe they are the abuse of their legitimate aspirations. I think that those who seek to change the policies of "Summorum Pontificum" to incorporate changes since 1962 should learn that they can freely endorse those of the Novus Ordo in Latin, where most accommodations are ready, or can be taken without any difficulty. The Ordo of 1965 and the Missa Regulations 1967 were, by their very nature, are temporary and transient states and lost any particular significance once it was published in 1969 edition of the Roman Missal by Pope Paul VI. There is therefore no sense to encourage the adoption of elements of those ordos as part of a genuine and natural evolution of the 1962 Missal, which remains the only legitimate expression of the extraordinary form of the Roman Rite, as defined by His Holiness Pope Benedict XVI.


Recently there was a lot of publicity about the letter issued by the PCED in 1997 and signed by its then President, Cardinal Felici, and Monsignor Perl, Secretary. This letter gives a number of modifications to the celebration of the Missal of 1962 in regard to the Epistle, the Gospel, Gloria, Credo, Pater Noster, and the prefaces of the appendix of the Roman Missal of 1965 and 1970. These (changes) have been replaced by the provisions of "Summourm Pontificum." If the Supreme Pontiff had previously wanted to determine the liturgical observance of any provision, they have been established right in his Motu Proprio of July 7, 2007. In the midst of all this confusion may perhaps be a singular issue to explain and thus be able to get the answer to several questions irrelevant of course, always seen in context.


The Holy Father could not have been clearer by stating what he understood and understanding what they said. Constantly refers to the Missal of 1962 or the Missal of 1970. There is no ambiguity, it is a good option directly between one or the other. There is no intermediate option.


With all the authority of Peter, the Supreme Lawgiver said "We decreed." He then stated with respect to the Missal of Blessed John XXIII ¬: ●
that "he should be given due honor for its venerable and ancient use" (art. 1);
● The priest may use the "Roman Missal promulgated by John XXIII in 1962, O (emphasis mine) the Roman Missal promulgated by Pope Paul VI in 1970" (art. 2);
● In the parishes the pastor may "hold Mass according to the rite of the Roman Missal published in 1962 "(art. 5).

The only concession granted by Pope Benedict in his Motu Proprio is Article 6 which states: "In Masses celebrated in the presence of people according to the Missal of Blessed John XXIII, the readings should (emphasis mine) be done in vernacular , using editions recognized by the Apostolic See. "


Therefore the idea of \u200b\u200bPope Benedict in his Motu Proprio is very clear, is either the Missal of 1970 or the Missal of 1962. His Holiness continues to hold the same on this issue in his Letter to the Bishops that accompanies the Motu Proprio. States that "the latest version of the Missale Romanum prior to the Council ... in 1962 and used during the Council, will now be used as a Forma extraordinaria of the liturgical celebration." It also states that "There is no contradiction between the two editions of the Roman Missal" and indicates once again that while there is no contradiction, there is a distinct difference between the two Missals.


And now I go to the nub of my argument. A pardon is a permit, or privilege, granted by competent ecclesiastical authority, the Holy See or the local ordinary as the case-for an exception to a particular rule of law of the church in an individual case. Both documents, Quattuor Abhinc annos 1984 and Ecclesia Dei Adflicta 1988 were granted under the widely held view that the Missal of 1962 had been abrogated (abolished) after the publication of the Missal of Pope Paul VI in 1970. The motivations of QAA and EDA have been very different. EDA (after reported by the commission of cardinals and bishops in the year 1986) could have been but this pro bono pacis could not be applied to QAA.


In his letter to bishops, Pope Benedict says
"for the use of the Missal of 1962 ... would like to draw attention to the fact that this Missal was never abrogated and, consequently, in principle, was always permitted." In Summorum Pontificum

repeats this with the full weight of the law and declares:
"... therefore be allowed to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Blessed John XXIII in 1962 than ever was repealed ... The conditions for the use of this Missal given by earlier documents' Quattuor abhinc annos' and 'Ecclesia Dei' are replaced by the following: "(art. 1)
Both pardons were replaced at midnight on September 13, 2007 ceasing to have the force of law. Are redundant, obsolete.


Pope has given us two clear statements: that the 1962 Missal was never abrogated, and that the Apostolic Letter "Summorum Pontificum" has given the Motu Proprio replaces the QAA pardons and EDA. The variety of permits / amendments issued by the PCED were granted during the period of a pardon. Logic dictates, therefore, that if the 1962 Missal was never abolished and that the Holy Father states that the conditions stipulated in previous papers (QAA and EDA) for use of the 1962 Missal are replaced with effect from midnight on September 13, 2007, then all the permissions, performances, releases, modifications, and everything that comes from the QAA and EDA should also be "replaced" from midnight on September 13, 2007 and no longer be applied. The Pope has clarified the situation that has existed since 1970 and has cleared the board with respect to pardons in 1984 and 1988. On September 14, 2007 has brought us a new beginning in the understanding of the rules, one that is based on legal principles and not on the granting of a privilege. Accepted


all concessions and privileges that were granted under EDA QAA and are replaced by the new law, what, then, is your current position? But of course we have begun a new chapter. Since the September 14, 2007 Here we go again with the Missal of 1962 has not been touched, without suffering any modifications or adaptations. In his letter to the bishops, Pope Benedict recognizes that some change will take place in which he is very specific, and speaks of a future time, not the past. Says
"new Saints and some of the new Prefaces can and should be inserted in the old Missal. Ecclesia Dei Commission, in contact with various bodies devoted to the usus antiquior, study practical possibilities given to it. "


Indeed, no change could be held to the Missal of 1962 until the Ecclesia Dei Commission will implement the Holy Father and refer to "many bodies" akin to usus antiquior. One could assume that the first action of the Pontifical Commission was the establishment of the list of "bodies" to be consulted, and only when the "many bodies" have been identified puodrá begin the process of study on the practical possibilities, and insert new Santos new preface. We should be entering a period of quiet diplomacy and consultation during which the Missal of 1962 should remain unchanged. Involved in this process properly structured will have a great number of benefits. Those who fear that the Missal of 1962 is gradually corrupted, as happened during the 60 'should be confident that nothing will change until a serious debate takes place between the PCED and related to the ancient Latin liturgical tradition, and PCED be able to handle the task entrusted by Pope Benedict XVI without choking on the daily requests for clarification on many issues, some of which are trivial and only serve to overwhelm the team from the Commission and divert the most important work for it has allocated.

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La Guardia de Honor of the Sacred Heart of Jesus?



In early 1863, the desire to glorify the Sacred Heart of Jesus inspired by a religious of the Monastery of the Visitation of Bourg (Ain), France the idea of \u200b\u200bsanctifying the everyday duties of state for the special offering of a Guard Time reparation for the sins, public and private, by which Our Lord suffered in agony and bled on the cross.

With this pious practice there would be a spiritual chain allowing each to better understand the solidarity of mankind in sin and redemption.

The beginning was modest. On March 13, 1863, third Friday of Lent, which is then celebrated the Feast of the Five Wounds of Our Lord, Sister Mary of the Sacred Heart Bernaud, designing a quadrant which contained the hours distributed among the Religious Guardia Community. Before the end of that month, three members of the clergy and 18 faithful joined her. Shortly thereafter, the Hon. Bishop of Belley and another prelate gave his name to the nascent work.

The movement spread and March 9, 1964, Bishop of Langalarie, Bishop of Belley, stood in the Monastery of the Visitation a Brotherhood under the title Guard of Honor of the Sacred Heart of Jesus.

On April 7, 1865, just two years after its inception, a papal brief attached to Members indulgence for seven years Guard Time. Blessed Pius IX was not content with blessing the new work, but was also part of it, already approved in forty-four dioceses.

Finally, on November 26, 1878, the Honor Guard, was erected in Archconfraternity for France and Belgium. Then another 19 national Confraternity have been established in many countries. And there is now flourishing in Spain, Italy, USA, Switzerland, England, Mexico, Uruguay, Canada, Germany, Brazil, Portugal, Colombia, Chile, etc.

The title "Guard of Honor" is not today, no doubt, the resonances evoked by the mid-nineteenth century. Our age is also refractory to a certain approach to repair. But it may happen that there is in this a few misconceptions and wrong.

A "Guard Time" can be understood in a way too passive, like a soldier with rifle on his shoulder, guarding the entrance of a Headquarters. But it can be understood also in a very active service time, time to call a phone that, in battle, says communication between commanders and their troops, or his hours on duty from a doctor on Sunday, is attentive to all calls that you can do. The words go, but the realities that they tell us, remain.

If well understood, the Time Guard expressed very simply the idea that for a short time, a Christian, a priest, a priest, strive to live more fully their union with Christ, having no other purpose than to his other thoughts and other feelings, thoughts and feelings of the Sacred Heart.

formulas adopted so far by the Honor Guard talk about the "gift" of a time Guard duty to sanctify the everyday status. Translating the meaning for men of our time, the offering, similar to that made by Members of the Apostleship of Prayer is not just a practice of piety, but must inform all our life. This is not to hoard hours saved Guard as a chest of gold ounces, or make a deposit in the funds of any company, but to live life intensely every day, giving it a thorough orientation to the join Christ and make us co-redeemers.

In theory, this should extend to all life, without interruption or division. But who can flatter himself to live well, without fail, from morning to night, from the first Friday of month to the next? Theologians argue about how many times it will be necessary to make explicit acts of charity for which the credit is true, a fortiori we think that only the Saints can make your life a continual offering.

Living a Guard Time is thus trying to prove to our Lord we want to belong totally redeemed himself for the merits of the Passion and help extend the world the benefits of redemption. An hour is a lot for who starts, it is not for who advances in spiritual life. The practice of imperceptibly leads Guardia time to orient the entire workday to the interests of the Kingdom of God.

Hour Guard is similar to the practice of monthly retirement or daily examination. Has the advantage of being more demanding and more accurate. Does not seek any change in the occupations, but only to be ever mindful of our union with Christ. Of the need to live in Him and for Him to bear fruit. Not only the soldier, the operator, the doctor who before us have served as examples, but the mother, the worker who assembled lime or iron beams, the farmer who planted and cultivated land, the mason who built, the engineer who invents a machine, can be found in this practice increased the chance of sanctification and apostolate more authentic.

A Christian can not in fact dispense with an apostle. The prayer that the ministry would not lead a prayer suspect. The line of duty status is the first step in this road, being much more expensive than you think. Then continues through the various forms of apostolate of the laity, especially the Catholic Action recent popes have continued to recommend. But the more direct and effective pretend to do our ministry, the more we must watch so that it remains deeply supernatural. It is God who has the initiative, He calls us to show our love. One Last Time Guard In the Heart of Christ given to the works undertaken efficiencies that would hardly without it. Partnering this time the mystery of his suffering, we will also join the joys of his resurrection and walk forward under the divine inspiration of the Spirit of Pentecost.

Since its inception this time Guard has been offered in a spirit of reparation. Sin has many aspects: it is disobedience, ingratitude, denial of love, but is also a spiritual disorder consequences attack Christ in his members. It would be false to reduce the seriousness of sin only evil can do for others, when in fact most often hurt the Heart of Jesus for our attitude towards our brothers. "If you love me - Jesus says - keep my commandments." And St. John says for the love of neighbor is passed from death to life. Repair will therefore be aware that sin is a disorder in our relationship with God will have it also it introduces disorder in the world. Make

"Guard Time" shall not therefore merely "provide" this time to the Heart of Jesus, but to live the duty of the state as the Lord asks us to live. Will fulfill our mission of men, but doing so well it is all changed and everyone can say in union with his fellows: "I live, no, no longer I who live, but Christ in me."

If Christ lives and in our hearts. If the Holy Spirit, Spirit of the Father and the Son, thus encouraging our existence, if hourly relays ensure a vigilant watch over ourselves and the world around us, with eyes fixed internally in the Lord, what chain of prayer, faith, hope and charity will be shaped to contribute to neutralize and counter clutter, little by little the world.

repair will then not be a "substitute" child of real life, but a spirit that makes us part at any time of redemption by which the Son of God has been repaired and even repair a broken world, healing their wounds, taking and bringing to perfection all the natural wealth of this world.

The Sovereign Pontiffs have always shown their kindness and encouraged the honor guard. "We wholeheartedly, wrote from the Vatican to mark the centenary of the foundation of the work (1963), that the practice of the Honor Guard may be as useful to the progress within all ordinary faithful, members of Catholic Action even religious and priests, lose nothing of its appeal. The frequent presence of each, at regular intervals along the Heart of Jesus, far from being incompatible with apostolic work or current forms of piety, may be a powerful source for them, like the energy that each sector needs of religious activity.

After Pius XII and John XXIII, to name only the most recent, Paul VI and John Paul II have deigned to send his paternal apostolic blessing to the Confraternity.

In Santiago de Chile, the Guard of Honor of the Sacred Heart of Jesus was erected canonical-mind by the Hon. and Rt. Archbishop, Dr. Don Mariano Casanova in the chapel of the Monastery of the Visitation on 30 May 1902. With the zeal of Sister. Manuela Osorio ArchiCAD-Fradi had expanded rapidly after 1907, reaching in the year have 1949 nearly ten thousand members. After a period of decline, sr. Maria Josefina Garcia Huidobro Honor Guard reorganized in June 1990 with the help and drive of a handful of young enthusiasts and lovers of the Sacred Heart. Currently, the Confraternity of St. James, inextricably linked to the Order of the Visitation, is led by Fr. Tisma Milan.

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Different Traditional Catholic groups in Chile and the World

One of the most amazing phenomena of Catholicism in recent decades is the growing proliferation of Catholic groups in open resistance to the spirit of reconciliation that took over the Church since 1962. This does not mean that before 1962 there were no modernist in the church or anything, but the teaching of popes and councils were strongly hear the voice of Christ and not permit that this would be distorted. But unfortunately, the Trojan horse of modernism infiltrated the City of God after the death of Pope St. Pius X in 1914. The year 1958 came to the papal throne, Pope John XXIII. From it, all the Popes attenuated or directly disfigured the doctrine of Christ to make it more pleasing to the ears of the modern world. Now the Church was reconciled with liberalism, and quieted his criticism of communism. And to reconcile with the Protestant reformed the Mass and Sacraments, and Catholic doctrine on them was attenuated and in some cases, silenced and distorted.

Against this revolution within the Church led by Rome, began a resistance on several fronts are not always compatible.

We will not mention the groups who elected their own pope, because they are not serious attempts simply schismatic character. We will mention the groups that seem well-founded:


The sedevacantist

This position states that the Roman See is currently vacant. Therefore the conciliar popes are intruders as heretics are to be deposed. But the criticism that we can make is that the only one who can enact formal heresy of an individual Catholic is his superior. And in the case of the Pope, his superior is Jesus Christ, as the Pope is the Vicar of Christ and head of the Church. Unfortunately it has not happened to the miraculous intervention of Jesus Christ, and by some mysterious divine plan has enabled the Church authorities to continue their devastating work.

sedevacantists One group is the oldest and most intelligent that gathers around Einsicht German magazine, founded by Eberhard Heller in 1971. In 1981 they convinced Archbishop Ngo-Dinh-Thuc (1897-1984) to consecrate bishops and priests as well to save the apostolic succession. And in 1982 Archbishop Thuc issued a statement noting that ended "That is why, in my capacity as bishop of the Roman Catholic Church, I judge that the headquarters of the Catholic Church in Rome is vacant and it is my duty as bishop do everything possible so that the Roman Catholic Church persists in light of the eternal salvation of souls. " Another group

very well organized with many of the faithful is the Priestly Union of Mexico Trento, who heads Bishop Martín Dávila, consecrated bishop in 1999 by Bishop Mark Pivarunas (Bishop Thuc lineage). Finally

mention the Congregation of Mary Immaculate Queen United States, directed Pivarunas by Mark Bishop, consecrated bishop in 1991 by Bishop Moses Carmona (consecrated bishop by Archbishop Thuc in 1981).

a controversial and sharp that you can not fail to mention is the leading intellectual Disandro Argentine Carlos (1918-1994), which was characterized by reporting, without mincing words, both the Church and to reconcile the Lefebvrists baroque traditionalism . His battle is around the Platonic Christianity of the Greek Fathers.

A curious fact is that Rama Coomaraswamy, son of the celebrated disciple of Guénon, Ananda Coomaraswamy is a faithful follower of sedevacantism and was ordained a priest.

2) The thesis
Cassiciacum
This position states that the pope, since 1965, and is not divinely assisted, and therefore is no longer secure their teaching. But it has not been deposed as physically occupies the Apostolic Throne. We have a Pope, but he has no authority possessed by previous Popes, we can resist it by the mouth of Christ himself and not speak.

The first theorist of this position was Monsignor Michel Guerard des Lauriers (1898-1988) of the Order of Preachers. This priest was the one who wrote the famous Brief Critical Review of the Novus Ordo Missae (1969), which was the first systematic critique of the new mass. After the French magazine Cahiers de Cassiciacum wrote his thesis that we discussed in the previous paragraph. In 1981 he was consecrated bishop by Archbishop Thuc.

Currently one of the most active groups who defend this position is the Mater Boni Consilii Institute founded in 1985 by a group of Italian priests expelled from the Society of Saint Pius X. They have a magazine called Sodalitium intelligent and combative.

Another significant and closely linked to above is Catholic Restoration. It originated from a group of U.S. priests expelled in 1983, the Society of Saint Pius X. In 1993 he was consecrated bishop by Bishop Daniel Dolan Monsignor Mark Pivarunas.


Lefebvrians

This position indicates that the conciliar popes are fully Papas but are contaminated by the liberal heresy, so the Church is in a state of necessity, so that bishops and priests have jurisdiction extra resistance provided by the Church and not by Pope. Have even dared to form tribunals to judge the nullity of marriages. This has been strongly questioned by several priests and faithful Catholics who have been that the power to judge corresponds to a right intrinsically linked to the Sovereign Pontiff. Against an unjust sentence of the papal court applies only the resistance but not the creation of parallel courts have no papal mandate.

The place of honor in this far-reaching resistance undoubtedly corresponds to two Catholic bishops French Archbishop Marcel Lefebvre Bishop (1905-1991) and the Brazilian bishop Monsignor Antonio de Castro Mayer (1904-1991). Well into the Second Vatican Council (1962-1965) opposed strong resistance to modernism triumphant. In 1970, Archbishop Lefebvre founded the Society of St. Pius X in Switzerland, and in 1976 was suspended divinis by Pope Paul VI. Finally is excommunicated in 1988 together with Mayer Monsignor by Pope John Paul II for consecrating four bishops without permission. To understand the vision of Archbishop Lefebvre would like to quote two paragraphs of his famous Declaration 1974:

adhere wholeheartedly, with all our soul to Catholic Rome, Guardian of the Catholic faith and traditions necessary for the maintenance of that Faith, to eternal Rome, mistress of wisdom and truth.

However, we refuse, as always, we have refused to follow the Rome of neo-modernist and neoprotestante trend, which is clearly stated in the Second Vatican Council and, after the Council, all the reforms which it arose.

The SSPX is spread over all continents, but is particularly strong in France, Switzerland, Germany, USA and Argentina. It has four bishops and about four priests, as well as religious to help them in their daily tasks.

There is also the Priestly Fraternity San Juan María Vianney is in Brazil and was founded by Bishop Mayer. In addition there are Benedictine monasteries in Brazil, the United States and France, a Dominican convent in France, and a Capuchin monastery in France. The Dominicans publish the best magazine theological Lefebre, Le Sel de la Terre. Ecclesia Dei




This position was founded in 1988, then after the episcopal consecrations made by Archbishop Lefebvre, Pope John Paul II wrote the Apostolic Letter Ecclesia Dei saying that Archbishop Lefebvre and the bishops consecrated by him had committed a schismatic act and therefore had been excommunicated, but opened a door to hope, stating that "To all those Catholic faithful who feel attached to some previous liturgical and disciplinary forms of the Latin tradition I wish to express my desire ... to facilitate their return to the ecclesial communion through the necessary steps to ensure respect for their legitimate aspirations. "

Several communities have used to qualify for these privileges granted by the Holy See. We will mention only the most relevant.

Undoubtedly the most important is the Fraternity Priestly San Pedro, founded in 1988 after a group of priests of the SSPX was removed after the episcopal consecrations. They are well established in the United States, France and Germany.

Other prominent communities are the Benedictine Abbey of Ste Madeleine at Le Barroux (France) and the Society of St. Vincent Ferrer dominica (France).

There are organized groups of lay people who seek the services of the Ecclesia Dei priests.

Among others are the International Federation Una Voce, founded in the sixties to preserve and promote awareness of the traditional Roman liturgy and Gregorian chant, are particularly active in the United States and Western Europe. Its current president is Michael Davies, an intellectual who has excelled in very lucid writing books in which he defends the traditional Roman liturgy.

Another group that stands out is the Society for the Defense of Tradition, Family and Property (TFP), founded in 1960 in Brazil, for the outstanding Brazilian intellectual Plinio Corrêa de Oliveira (1908-1995). Catholic inspired associations are dedicated to combating the revolutionary process that attacks the Christian civilization, are particularly strong in Brazil, USA, France and Italy. This group suffered a serious allegation made by the Brazilian Professor Orlando Fedeli, who in 1983 said they found within the organization an esoteric cult to the founder and his mother. It appears that these allegations had solid evidence.

Finally we have to mention Montfort Cultural Association of Sao Paulo (Brazil). Founded in 1983 by former members of the TFP. Its founder and chairman is Professor Orlando Fedeli said and noted for his pure and passionate defense of the Catholic faith, regardless of the misunderstandings and bad times. In 1997 decided to break all ties with Lefebvrists groups, due to the establishment of parallel courts to the Pope to adjudicate in cases of nullity of marriage.

List of Catholic resistance

Chile Chile can be detected in three groups without much contact together:

First are the Lefebvrists who have a priory and a church in Santiago, a chapel and a school in Viña del Mar, and a chapel in Temuco. In total they have four priests, none of Chile.

Second is the group Magnificat, a lay group, led by Julio Retamal, responsible for organizing a traditional Mass once a month in the chapel of the faculty of architecture at Catholic University. This Mass is performed by Father Milan Tisma, a diocesan priest of Santiago, and is authorized by the archbishop.

Third Oratorio is a commune located in Macul (Santiago), which is under the care of Father Rafael Colombia Navas. Belonged to the Lefebvrists, but the problem of the courts created by the SSPX, pushed him to resign in 1999.