Canadian Conference of Catholic Bishops States SSPX Schismatic

CCCB comment on reported remarks by Bishop Fellay, Superior General of the Society of St. Pius X

Friday, January 18 2013

Questions and concerns have been raised following recent media reports about a statement that had been made in Canada by the Superior of the Society of Saint Pius X that “the Jews” are the "enemies of the Church". The Canadian Conference of Catholic Bishops notes that such remarks are not in accordance with the teaching of the Catholic Church. As the spokesperson for the Holy See, Father Federico Lombardi, S.J., has said when commenting on the statement, “It is absolutely unacceptable, impossible, to define the Jews as enemies of the Church.”

The Second Vatican Council taught in Nostra Aetate, its Declaration on the Relation of the Church to Non-Christian Religions (no. 4): “God holds the Jews most dear for the sake of their Fathers; he does not repent of the gifts he makes or of the calls he issues – such is the witness of the Apostle [Paul].... [T]he Church, mindful of the patrimony she shares with the Jews and moved not by political reasons but by the Gospel's spiritual love, decries hatred, persecutions, displays of anti-Semitism, directed against Jews at any time and by anyone." This teaching has been reiterated time and time again by Popes John Paul II and Benedict XVI.

The Canadian Conference of Catholic Bishops denounces all forms of anti-Semitism, and rejects assertions such as those reported to have been made by the Superior of the Society of Saint Pius X, which is a schismatic group not in communion with the Catholic Church.

January 17, 2013Last Updated on Friday, January 18 2013

KWTC: However...two weeks earlier the SSPX clarified what "enemies" meant in Bishop Fellay's context.  The good bishop should choose his words more carefully as he of all people should know how eager some people are to demonize the Society.

SSPX USA District press releaseBishop Fellay's comment "enemies of the Church"


1-5-2013

During a 2-hour conference given in Ontario, Canada on December 28th, 2012, Bishop Bernard Fellay, Superior General of the Society St. Pius X, commented on the relations between the Holy See and the SSPX during the last two years.

During the conference Bishop Fellay stated “Who, during that time, was the most opposed that the Church would recognize the Society? The enemies of the Church. The Jews, the Masons, the Modernists…”

The word "enemies" used here by Bishop Fellay is of course a religious concept and refers to any group or religious sect which opposes the mission of the Catholic Church and her efforts to fulfill it: the salvation of souls.

This religious context is based upon the words of Our Lord Jesus Christ as recorded in the Holy Gospels: “He that is not with me, is against me: and he that gathereth not with me, scattereth.” (Matthew 12:30)

By referring to the Jews, Bishop Fellay's comment was aimed at the leaders of Jewish organizations, and not the Jewish people, as is being implied by journalists.

Accordingly the Society of St. Pius X denounces the repeated false accusations of anti-Semitism or hate speech made in an attempt to silence its message.

KWTC: Only the Vatican has the authority to declare someone schismatic.  There has been no such declaration from Rome regarding the SSPX.

PART THREE
LIFE IN CHRIST

SECTION ONE
MAN'S VOCATION LIFE IN THE SPIRIT

CHAPTER ONE
THE DIGNITY OF THE HUMAN PERSON

ARTICLE 8
SIN

II. THE DEFINITION OF SIN

1849 Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as "an utterance, a deed, or a desire contrary to the eternal law."¹²¹

1856 Mortal sin, by attacking the vital principle within us - that is, charity - necessitates a new initiative of God's mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:

When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery. . . . But when the sinner's will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.¹³⁰

1857 For a sin to be mortal, three conditions must together be met: "Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent."¹³¹

1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: "Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother."¹³²

1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. The promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.

1868 Sin is a personal act. Moreover, we have a responsibility for the sins committed by others when we cooperate in them:

- by participating directly and voluntarily in them;

- by ordering, advising, praising, or approving them;

- by not disclosing or not hindering them when we have an obligation to do so;

- by protecting evil-doers.

SECTION TWO
THE TEN COMMANDMENTS

CHAPTER TWO
"YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF"

ARTICLE 8
THE EIGHTH COMMANDMENT

You shall not bear false witness against your neighbor.²⁵³It was said to the men of old, "You shall not swear falsely, but shall perform to the Lord what you have sworn."²⁵⁴

2464 The eighth commandment forbids misrepresenting the truth in our relations with others. This moral prescription flows from the vocation of the holy people to bear witness to their God who is the truth and wills the truth. Offenses against the truth express by word or deed a refusal to commit oneself to moral uprightness: they are fundamental infidelities to God and, in this sense, they undermine the foundations of the covenant.

I. LIVING IN THE TRUTH

2465 The Old Testament attests that God is the source of all truth. His Word is truth. His Law is truth. His "faithfulness endures to all generations."²⁵⁵ Since God is "true," the members of his people are called to live in the truth.²⁵⁶

2466 In Jesus Christ, the whole of God's truth has been made manifest. "Full of grace and truth," he came as the "light of the world," he is the Truth.²⁵⁷ "Whoever believes in me may not remain in darkness."²⁵⁸ The disciple of Jesus continues in his word so as to know "the truth [that] will make you free" and that sanctifies.²⁵⁹ To follow Jesus is to live in "the Spirit of truth," whom the Father sends in his name and who leads "into all the truth."²⁶⁰ To his disciples Jesus teaches the unconditional love of truth: "Let what you say be simply 'Yes or No.'"²⁶¹

2467 Man tends by nature toward the truth. He is obliged to honor and bear witness to it: "It is in accordance with their dignity that all men, because they are persons . . . are both impelled by their nature and bound by a moral obligation to seek the truth, especially religious truth. They are also bound to adhere to the truth once they come to know it and direct their whole lives in accordance with the demands of truth."²⁶²

2468 Truth as uprightness in human action and speech is called truthfulness, sincerity, or candor. Truth or truthfulness is the virtue which consists in showing oneself true in deeds and truthful in words, and in guarding against duplicity, dissimulation, and hypocrisy.

2469 "Men could not live with one another if there were not mutual confidence that they were being truthful to one another."²⁶³ The virtue of truth gives another his just due. Truthfulness keeps to the just mean between what ought to be expressed and what ought to be kept secret: it entails honesty and discretion. In justice, "as a matter of honor, one man owes it to another to manifest the truth."²⁶⁴

2470 The disciple of Christ consents to "live in the truth," that is, in the simplicity of a life in conformity with the Lord's example, abiding in his truth. "If we say we have fellowship with him while we walk in darkness, we lie and do not live according to the truth."²⁶⁵

III. OFFENSES AGAINST TRUTH

2475 Christ's disciples have "put on the new man, created after the likeness of God in true righteousness and holiness."²⁷⁴ By "putting away falsehood," they are to "put away all malice and all guile and insincerity and envy and all slander."²⁷⁵

2476 False witness and perjury. When it is made publicly, a statement contrary to the truth takes on a particular gravity. In court it becomes false witness.²⁷⁶ When it is under oath, it is perjury. Acts such as these contribute to condemnation of the innocent, exoneration of the guilty, or the increased punishment of the accused.²⁷⁷ They gravely compromise the exercise of justice and the fairness of judicial decisions.

2477 Respect for the reputation of persons forbids every attitude and word likely to cause them unjust injury.²⁷⁸ He becomes guilty:

- of rash judgment who, even tacitly, assumes as true, without sufficient foundation, the moral fault of a neighbor;

- of detraction who, without objectively valid reason, discloses another's faults and failings to persons who did not know them;²⁷⁹

- of calumny who, by remarks contrary to the truth, harms the reputation of others and gives occasion for false judgments concerning them.

2478 To avoid rash judgment, everyone should be careful to interpret insofar as possible his neighbor's thoughts, words, and deeds in a favorable way:

Every good Christian ought to be more ready to give a favorable interpretation to another's statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved.²⁸⁰

2479 Detraction and calumny destroy the reputation and honor of one's neighbor. Honor is the social witness given to human dignity, and everyone enjoys a natural right to the honor of his name and reputation and to respect. Thus, detraction and calumny offend against the virtues of justice and charity.