Letter #33, 2023 Wednesday, January 25: Three powerful letters from Archbishop Viganň

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Letter #33, 2023 Wednesday, January 25: Three powerful letters from Archbishop Viganň

[2023-01-25]

[Engleză]

Here below are three letters from Archbishop Carlo Maria Viganň in recent days.

(1) The first is a homily for the Feast of the Conversion of St. Paul, celebrated today, January 25. (link)

(2) The second is a response to four theologians on the question of the liturgy and the Second Vatican Council and includes an interesting discussion of the Synod of Pistoia in 1786, just three years before the outbreak of the French Revolution. Viganň finds reason to study what happened at and after that Synod in order to understand better what happened at and after the Second Vatican Council. In this essay he maintains that the “abomination of desolation” is the abolition of the old Apostolic Mass. The text is dated January 21, 2023. (link)

(3) The third is a homily for the Feast of the Chair of St. Peter, celebrated on January 18, and the text is dated January 18, 2023. (link)

—RM

***

Note: If a few readers would support these letters, it would be much appreciated. The letters are free, but have a cost… (link).
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Viganň. Homily on the Feast of the Conversion of Saint Paul the Apostle. (link)

January 25, 2023

Posted by Marco Tosatti

Dear friends and enemies of Stilum Curiae, we welcome and gladly publish this homily by Archbishop Carlo Maria Viganň. Enjoy the reading.

§§§

VAS ELECTIONIS EST MIHI ISTE

“This man is my chosen instrument

(to proclaim my name to the Gentiles)”

(Acts 9:15)

Homily

by Archbishop Carlo Maria Viganň

on the feast of the Conversion of Saint Paul the Apostle

Egregie Doctor Paule, mores instrue,
Et nostra tecum pectora in cœlum trahe;
Veiled dum meridiem cernat fides,
Et solis instar sola regnet caritas.

“O honored doctor Paul, teach the laws
and draw our spirits with you to the sky,
until darkened Faith sees high noon
and Charity alone reigns in the likeness of the sun.”

The Conversion of Saint Paul is a conquest of Saint Stephen, and it is no coincidence that the divine Liturgy places this feast a few days after that of the Protomartyr, whom the Jew Saul, loyal to the Ancient Law and faithful executor of the will of the High Priests, saw martyred before his eyes and perhaps martyred himself, believing he was performing an action in conformity with the precepts observed by every orthodox Jew.

Abbot Guéranger comments: To complete the court of our great King, it was right that the two powerful columns of the Church should be raised on either side of the manger, the Apostle of the Jews and the Apostle of the Gentiles: Peter with the keys and Paul with the sword. Thus Saul, from an observant Jew and persecutor of Christians, becomes Paul, conqueror of the pagans to the Gospel.

Today the power of Christ overthrows His enemy, and His mercy lifts him up by making him a champion of the Faith and the companion of the Prince of the Apostles, together with whom he will shed his blood in the City: O Roma felix, quć duorum Principum es consecrata glorioso sanguine, we sing in the hymn Decora lux. “Happy Rome, consecrated by the glorious blood of the two Princes!”

A blood that is glorious because from it, shed for the love of Christ, does not derive death but life, not defeat but victory, not the ignominy of torture but the glory of the palm of martyrdom.

When the Pastors obeyed God and did not pursue the deceptions of this world, from the feast of the Chair of Saint Peter in Rome to that of the Conversion of Saint Paul, the Octave of prayer was held for the conversion of non-Catholics, schismatics, heretics and pagans.

The new Church, along the lines of Vatican II, has renounced its mission and seeks to hide what separates us from sects and idolaters, emphasizing what they believe unites us. And that moment of prayer became the “Week for Christian Unity,” putting the purposes of an insane ecumenism before the supernatural mission of preaching the true Faith.

So I invite you to pray for the clerics and prelates who persecute good Catholics, and for those like Saul who believe they are observing the precepts of the law while they are in error.

Don’t be surprised by this parallel: the veil of the temple that was torn lengthwise at the moment of the Savior’s death on the Cross put an end to the old Covenant, making the Church of Christ the new Israel, and the baptized the new chosen people.

This new and eternal Covenant, sealed in the Blood of the Lamb which represented the sacrifices of the Temple, welcomed many sons of the Synagogue, enlightened by the messianic prophecies and confirmed by the Lord’s miracles: among them there were many who, like Saul, obeyed the Read until they were touched by the Grace that showed them the fulfillment of the Scriptures in Jesus Christ.

And while the blindness of perfidy did not let one see the Light that had come into the world and rejected it; while the Sanhedrin conspired with Pilate in fear of seeing their power compromised and hid from the simple the truths kept in the scrolls of Isaiah and the holy Prophets; while Saul tried in all the synagogues to force Christians with threats to blaspheme (Acts 26, 11), that is to deny the divinity of Christ and His coming as the promised Messiah, the great miracle of conversion was being prepared: instantaneous, immediate, lightning-fast like all things pertaining to God.

The journey of conversion is sometimes arduous and long, fraught with difficulties and falls; but the conversion itself takes place with the strength and power of which the Lord is capable, when he touches us with the light of Truth and with the fire of Charity.

Who are you, Lord?, asks Saul, thrown from his horse; I am Jesus, whom you persecute (Acts 9:5).

In the dazzling light in which Christ’s voice resounds, one of the most feared inquisitors of the Temple recognizes the miracle, understands its divine Artificer, addresses Him calling him “Lord,” obeys the order to go to Damascus.

He remains dazzled and blind for three days, and for three days he fasts, in mystical preparation for the epiphany of Christ.

With another miracle, Ananias is instructed to go and heal Saul of Tarsus, and he is amazed because the Jew has the authorization from the high priests to arrest all those who call on your name (Acts 9, 14).

And the Lord answered him: Go, for he is for me a chosen instrument to carry my name before the peoples, kings and children of Israel; and I will show him how much he will have to suffer for my name (ibid., 15-16).

Having therefore gone to Saul, Ananias lays his hands on him and heals him, causing the veil of blindness to fall from his eyes, a figure of the darkening of the soul’s sight.

Filled with the Holy Spirit, Saul was immediately baptized (ibid., 18) with the name of Paul.

Even today, a Sanhedrin of followers of Vatican II sends its ministers to the synagogues to persecute traditional Catholics, so that they are punished and led to the observance of the reformed rites.

Even today there are zealous and terrible Sauls who seek out the faithful in order to “force them to blaspheme”, to deny the teaching of Christ and to obey the High Priests and the scribes of the people.

Many of them believe that they are righteous and that they are abiding by the Law. But the power of God, who overthrows and overthrows the proud, wants to touch their souls as it did with Saul.

It is for these, dear faithful, that I invite you to pray: for the Lord to show his power in unseating them from their granite certainties, to blind them in their pride; and he uses his mercy towards them to lift them up, restore their spiritual sight,

Let us pray that the Prelates and priests who today obey the Roman Sanhedrin, who do not want to recognize Christ the King while paying homage to Caesar, may be enlightened by the Lord’s Grace.

For them to return to the synagogues like Paul to proclaim Jesus the Son of God (ibid., 20), to demonstrate that Jesus is the Christ (ibid., 22), to preach that the Sacrifice of the new and eternal Covenant is renewed on the altar of those who until now have persecuted.

Let us pray that even of that Monsignor, of that Bishop, of that Cardinal it may be said: But isn’t this the one who in Jerusalem raged against those who invoke this name and had come here precisely to lead them in chains to the high priests? (ibid., 21).

If we know how to bear witness to our Faith in the Lord and our fidelity to the Holy Sacrifice of the Mass, which is the heart and throbbing soul of our most holy Religion, we will be able to do with these souls touched by Grace what the disciples did in Damascus: speak them of Christ, let them stay with us to grow and walk in the fear of the Lord(ibid., 31).

Perhaps that Prelate who came to force us to accept the reformed rites will want to celebrate the traditional Holy Mass, discovering how much his own Priesthood is confirmed and nourished by the divine Liturgy, how much his Levite soul finds perfect fulfillment in repeating the words of the Savior who immolates himself on the altar, as once and for all immolated Himself on the Cross.

Perhaps that Bishop who arrived with fighting intent will realize that he is persecuting Christ, and will want to become his apostle and disciple, after having been his persecutor by order of the Sanhedrin.

And he will understand — as we have understood, by the grace of God and despite our unworthiness — how much he will have to suffer for my name .

This is our most sincere wish, this is our prayer, this is the reason for our testimony.

And so may it be.

+Archbishop Carlo Maria Viganň

January 25, 2023

In Conversion Sancti Pauli Apostoli
The Thread on which the Council hangs. Archbishop Viganň. (link)

January 21, 2023

Posted by Marco Tosatti

Dear StilumCuriali, we receive and gladly publish this text by Archbishop Carlo Maria Viganň. Enjoy the reading.

§§§

THE ONE THREAD BY WHICH THE COUNCIL HANGS

A response to Reid, Cavadini, Healy and Weinandy

By Archbishop Carlo Maria Viganň

Et brachia ex eo stabunt,
et polluent sanctuarium fortitudes,
et auferent juge sacrificium:
et dabunt abominationem in desolationem.

Dan 11:31

And arms shall stand on his part,
and they shall defile the sanctuary of strength,
and they shall take away the continual sacrifice:
and they shall place there the abomination unto desolation.

—Dan 11:31

I have followed with interest the ongoing debate about Traditionis Custodes and Father Reid’ comment (here) in which he refutes Cavadini, Healy, and Weinandy, without however reaching a solution to the problems identified. With this contribution, I would like to indicate a possible way out of the present crisis.

Vatican II, not being a dogmatic Council, did not intend to define any doctrinal truth, limiting itself to reaffirming indirectly — and in an often equivocal form — doctrines previously defined clearly and unequivocally by the infallible authority of the Magisterium.

It was unduly and forcibly considered as “the” Council, the “superdogma” of the new “conciliar church,” to the point of defining the Church in relation to that event. In the conciliar texts there is no explicit mention of what was later done in the liturgical sphere, passing it off as the fulfillment of the Constitution Sacrosanctum Concilium.

On the other hand, there are many critical issues with the so-called “reform,” which represents a betrayal of the will of the Council Fathers and of the pre-conciliar liturgical heritage.

We should rather ask ourselves what value to give to an act that is not what it wants to seem: that is, if we can morally consider as “Council” an act that, beyond its official premises — that is, in the preparatory schemes formulated at length and in detail by the Holy Office — showed itself to be subversive in its unmentionable intentions and malicious in the means to be employed by those who, as it turned out, intended to use it for a purpose totally opposite to what the Church instituted the Ecumenical Councils for.

This premise is indispensable in order to be able to evaluate objectively also the other events and acts of governance of the Church that derive from it or that refer to it.

Allow me to explain.

We know that a law is promulgated on the basis of a mens, that is, of a very precise purpose, which cannot be separated from the entire legal system in which it is born.

These at least are the foundations of that Law which the wisdom of the Church acquired from the Roman Empire.

The legislator promulgates a law with a purpose and formulates it in such a way that it is applicable only for that specific purpose; he will therefore avoid any element that could make the law equivocal with respect to its addressee, its purpose, or its result.

The convocation of an Ecumenical Council has as its purpose the solemn convocation of the Bishops of the Church, under the authority of the Roman Pontiff, to define particular aspects of doctrine, morals, liturgy or ecclesiastical discipline.

But what each Council defines must in any case fall within the scope of Tradition and cannot in any way contradict the immutable Magisterium, because if it did so it would go against the purpose that legitimizes authority in the Church.

The same applies to the Pope, who has full, immediate and direct power over the whole Church only within the confines of his mandate: to strengthen his brothers and sisters in the Faith, to feed the lambs and sheep of the flock that the Lord has entrusted to him.

In the history of the Church, until Vatican II, it has never happened that a Council could de facto cancel the Councils that preceded it, nor that a “pastoral” Council – a ἅπαξ of Vatican II – could have more authority than twenty dogmatic Councils.

Yet it happened, amidst the silence of the majority of the Episcopate and with the approval of five Roman Pontiffs, from John XXIII to Benedict XVI.

In these fifty years of permanent revolution, no Pope has ever questioned the “magisterium” of Vatican II, nor has he dared to condemn its heretical theses or clarify its equivocal ones.

On the contrary, all the Popes since Paul VI have made Vatican II and its implementation the programmatic fulcrum of their Pontificate, subordinating and binding their apostolic authority to the conciliar diktats.

They have distinguished themselves through a clear distancing from their predecessors and a marked self-referentiality from Roncalli to Bergoglio: their “magisterium” begins with Vatican II and ends there, and the Successors proclaim their immediate Predecessors as saints for the sole fact of having convoked, concluded, or applied the Council.

Theological language has also adapted to the ambiguity of the conciliar texts, going so far as to adopt as defined doctrines things that before the Council were considered heretical: we may think of the secularism of the State, today taken for granted and praiseworthy; the irenic ecumenism of Assisi and Astana; or the parliamentarism of the Commissions, the Synod of Bishops, and the “synodal path” of the German Church.

All this stems from a postulate that almost everyone takes for granted: that Vatican II can claim the authority of an Ecumenical Council, before which the faithful are supposed to suspend all judgment and humbly bow their heads to the will of Christ, infallibly expressed by the Sacred Pastors, even if in a “pastoral” and not dogmatic form.

But this is not the case, because the Sacred Pastors may be being deceived by a colossal conspiracy that has as its purpose the subversive use of a Council.

What happened on the global level with Vatican II took place locally with the Synod of Pistoia, in 1786, where the authority of Bishop Scipione de’ Ricci – which he was able to legitimately exercise by convoking a diocesan Synod – was declared null and void by Pius VI for having used it in fraudem legis, that is, against the ratio which presides over and directs every law of the Church:[1] because authority in the Church belongs to Our Lord, who is its Head, who grants it in vicarious form to Peter and his legitimate Successors only within the framework of Sacred Tradition.

It is therefore not an impudent hypothesis to suppose that a gathering of heretics could have organized a real coup d’état in the ecclesial body, in order to impose that revolution that with similar methods was organized by Freemasonry, in 1789, against the Monarchy of France, and that the modernist Cardinal Suenens praised as having been realized at the Council.

Nor is this in conflict with the certainty of Christ’s divine assistance to His Church: non prćvalebunt does not promise us the absence of conflicts, persecutions, apostasies; it assures us that in the furious battle of the gates of hell against the Bride of the Lamb, they will not succeed in destroying the Church of Christ.

The Church will not be defeated as long as she remains as Her Eternal Pontiff commanded her to be.

Moreover, the special assistance of the Holy Spirit upon papal infallibility is not in question when the Pope has no intention of using it, as in the case of the approval of the acts of a pastoral Council.

From a theoretical point of view, therefore, the subversive and malicious use of a Council is possible; also because the pseudochristi and pseudoprophetć of which Sacred Scripture speaks (Mk 13:22) could deceive even the elect themselves, including most of the Council Fathers, and with them a multitude of clerics and faithful.

If, therefore, Vatican II was, as is evident, an instrument whose authority and authoritativeness was fraudulently used to impose heterodox doctrines and Protestantized rites, we can hope that sooner or later the return to the Throne of a holy and orthodox Pontiff will cure this situation by declaring it illegitimate, invalid, and null, like the Conciliabolo of Pistoia.

Sursa: www.InsideTheVatican.com

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