In the light of the First Vatican Council : Pius
XII, John Paul II and Archbishop Lefebvre, et al
By Stephen Ho (Singapore)
The International Priestly Society of St Pius X (SSPX) claims that the 1988 episcopal
consecrations did not involve divine law, but merely Church law, which can be ignored in favour of divine law. I will
now show how it is that the matter actually involved divine law, not just Church law, by referring to the solemn teachings
of the Extraordinary Magisterium exercised during the First Vatican Council (1870). Further, I will show how it is false
for the SSPX to down-play the issue of schism, and to concentrate on the issue of excommunication. It should, rather,
be a case of schism, and excommunication within the context of this schism.
The SSPX’s arguments are summarized as answers to the two questions "Question
11: Wasn't Archbishop Lefebvre excommunicated for consecrating bishops unlawfully?" on page 49 and "Question 12: Isn't the
Society of St. Pius X schismatic?" on page 53, in the book, Most Asked Questions about the Society of St Pius X (Angelus
Press, 1997, hereinafter known as "MAQSSPX"). Here are two pertinent extracts :
- Most importantly, positive law is at the service of the natural and eternal law and ecclesiastical
law is at that of the divine law (PRINCIPLE 8). No "authority," can force a bishop to compromise in his teaching of
Catholic faith or administering of Catholic sacraments. No "law," can force him to cooperate in the destruction of the
Church. With Rome giving no guarantee of preserving Catholic Tradition, Archbishop Lefebvre had to do what he could
with his God-given episcopal powers to guarantee its preservation. It was his duty as a bishop.
(MAQSSPX, page 50)
"PRINCIPLE 8" is :
8. HUMAN LAW IS ORDAINED
TO DIVINE LAW
Likewise the liberty of those who are in authority does not consist in the power
to lay unreasonable and capricious commands upon their subjects...but the binding force of human laws is in this, that they
are to be regarded as applications of the eternal law, and incapable of sanctioning anything which is not contained in the
eternal law, as in the principle of all law (Leo XIII, Libertas §10). (MAQSSPX,
page 6)
The analogy of the disobedient son and his mother given in "MAQSSPX" in the answer
to "Question 12" on page 53 down-plays the gravity of the nature of the disobedience in question. Also, it does not
take into consideration the fact that Archbishop Lefebvre, et al, had not only been disobedient, but, had been "disowned"
by their "father" with the supreme, God-given authority to do so.
Between the encyclical Ad Apostolorum Principis of Pius XII (June
29, 1958 – numbers 37 to 48) and Ecclesia Dei of John Paul II (July 2, 1988), the same principles are
involved, although the two cases are different. Papal primacy and jurisdiction cover both the sacramental perpetuation
of the apostolic succession, and the granting of jurisdiction. The China cases in Ad Apostolorum Principis
involve jurisdiction and the sacramental perpetuation of the apostolic succession, whereas in the case of Archbishop Lefebvre,
et al, in Ecclesia Dei, only the sacramental perpetuation of the apostolic succession is involved.
What is common to both cases is the sacramental perpetuation of the apostolic
succession. Christ had ordained that St. Peter be the head of the Apostles. Christ had ordained that all the successors
of St. Peter be the head of all the successors of the Apostles. Christ had ordained that the Papacy be the principle
of unity within the Church, uniting all the members of the episcopacy and the clergy, and all the other members of the Church
consequently.
From SESSION 4 : 18 July 1870, First Dogmatic Constitution on the Church of Christ,
we read in the Introduction :
In order, then, that the episcopal office should be one and undivided and that,
by the union of the clergy, the whole multitude of believers should be held together in the unity of faith and communion,
He set blessed Peter over the rest of the apostles and instituted in him the permanent principle of both unities and their
visible foundation. Upon the strength of this foundation was to be built the eternal temple, and the Church, whose topmost
part reaches heaven, was to rise upon the firmness of this foundation.
And since the gates of hell trying, if they can, to overthrow the Church, make
their assault with a hatred that increases day by day against its divinely laid foundation, we judge it necessary, with the
approbation of the sacred council, and for the protection, defense and growth of the Catholic flock, to propound the doctrine
concerning the institution, permanence and nature of the sacred and apostolic primacy, upon which the strength and coherence
of the whole Church depends.
This doctrine is to be believed and held by all the faithful in accordance with
the ancient and unchanging faith of the whole Church. Furthermore, we shall proscribe and condemn the contrary errors
which are so harmful to the Lord's flock.
To ensure that this was possible, Christ ordained that the Papacy should possess
primacy and supreme jurisdiction within the Church. Hence, obedience to the Pope in the matter of the sacramental perpetuation
of the apostolic succession is a grave matter involving the unity of the Church. To consecrate bishops without papal
mandate is a serious matter. However, to consecrate bishops against the orders of the Pope attacks the principle of
unity in the Church. This is more serious, and would also include the consequences of consecrating bishops without papal
mandate. The word to use here is "schism."
The Pope is the Supreme Legislator, Supreme Judge, and Supreme Executor.
He has no superior on earth, and no one may either contradict his decisions, or change them. In the case of Archbishop
Lefebvre, et al, Pope John Paul II makes it clear in Ecclesia Dei that he has studied the case
of Archbishop Lefebvre, et al, and has passed judgement. The Pope says that there were attempts to settle the
issue, the most prominent being that by Cardinal Ratzinger on May 5, 1988, to ensure that there would be an agreement between
Archbishop Lefebvre and the Pope. This was not successful, as Archbishop Lefebvre retracted the next day. He was
suspicious of the motives behind the Protocol signed. Finally, Archbishop Lefebvre, et al, went against the
Canonical Warning of June 17, 1988, issued with Papal mandate against the episcopal consecrations, by performing the episcopal
consecrations.
From SESSION 4 : 18 July 1870, First Dogmatic Constitution on the Church of Christ,
we read :
From Chapter 3 :
(start of extracts)
And so, supported by the clear witness of holy scripture, and adhering to the
manifest and explicit decrees both of our predecessors the Roman pontiffs and of general councils, we promulgate anew the
definition of the ecumenical council of Florence, which must be believed by all faithful Christians, namely that the apostolic
see and the Roman pontiff hold a world-wide primacy, and that the Roman pontiff is the successor of blessed Peter, the prince
of the apostles, true vicar of Christ, head of the whole church and father and teacher of all Christian people. To him,
in blessed Peter, full power has been given by our lord Jesus Christ to tend, rule and govern the universal church.
All this is to be found in the acts of the ecumenical councils and the sacred canons.
Wherefore, we teach and declare that, by divine ordinance, the Roman Church possesses
a pre-eminence of ordinary power over every other church, and that this jurisdictional power of the Roman pontiff is both
episcopal and immediate. Both clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to
submit to this power by the duty of hierarchical subordination and true obedience, and, this not only in matters concerning
faith and morals, but also in those which regard the discipline and government of the Church throughout the world. In
this way, by unity with the Roman pontiff in communion and in profession of the same faith , the Church of Christ becomes
one flock under one supreme shepherd. This is the teaching of the Catholic truth, and no one can depart from it without
endangering his faith and salvation.
Since the Roman pontiff, by the divine right of the apostolic primacy, governs
the whole church, we likewise teach and declare that he is the supreme judge of the faithful, and that in all cases which
fall under ecclesiastical jurisdiction recourse may be had to his judgment. The sentence of the apostolic see (than
which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgment thereupon.
And so they stray from the genuine path of truth who maintain that it is lawful to appeal from the judgments of the Roman
pontiffs to an ecumenical council as if this were an authority superior to the Roman pontiff.
So, then, if anyone says that the Roman pontiff has merely an office of supervision
and guidance, and not the full and supreme power of jurisdiction over the whole church, and this not only in matters of faith
and morals, but also in those which concern the discipline and government of the Church dispersed throughout the whole world;
or that he has only the principal part, but not the absolute fullness, of this supreme power; or that this power of his is
not ordinary and immediate both over all and each of the churches and over all and each of the pastors and faithful : let him be anathema.
(end of extracts)
It is possible to have the Tridentine Mass within the jurisdiction of the
Pope. John Paul II said in Ecclesia Dei:
To all those Catholic faithful who feel attached to some previous liturgical
and disciplinary forms of the Latin tradition, I wish to manifest my will to facilitate their ecclesial communion by means
of the necessary measures to guarantee respect for their aspirations. In this matter I ask for the support of the bishops
and of all those engaged in the pastoral ministry in the Church.
6. Taking account of the importance and complexity of the problems referred
to in this document, by virtue of my Apostolic Authority I decree the following:
a) a Commission is instituted whose task it will be to collaborate with
the bishops, with the Departments of the Roman Curia and with the circles concerned, for the purpose of facilitating
full ecclesial communion of priests, seminarians, religious communities, or, individuals until now linked in various ways
to the Fraternity founded by Mons. Lefebvre, who may wish to remain united to the Successor of Peter in the Catholic Church
while preserving their spiritual and liturgical traditions, in light of the Protocol signed on 5 May last (1988)a by Cardinal
Ratzinger and Mons. Lefebvre;
b) this Commission is composed of a Cardinal President and other members
of the Roman Curia, in a number that will be deemed opportune according to circumstances;
c) moreover, respect must everywhere be shown for the feelings of all
those who are attached tot he Latin liturgical tradition, by a wide and generous application of the directives already issued
some time ago by the Apostolic See, for the use of the Roman Missal according to the typical edition of 1962 (9).
7. As this year specifically dedicated to the Blessed Virgin is
now drawing to a close, I wish to exhort all to join in the unceasing prayer which the Vicar of Christ, through the intercession
of the Mother of the Church, addresses to the Father in the very words of the Son: "That they all may be one!"
END
