Fake Resistance Watch

[Stone]

From The Recusant: 

Fake Resistance Watch

Which of the following statements is acceptable to you?

The following are in no particular order. Every one of them is propagated today by the fake neo-Resistance.

Some slight editing has been necessary in order to make the meaning more clear, but the meaning has not been altered - read the exact wording and see for yourself!

· The new religion can build your Faith. (1)

· Attending the New Mass can build your Faith. (2)

· Do whatever you think you need to do to keep the Faith, which can include attending the Novus Ordo Mass. (3)

· If you attend the Novus Ordo Mass you have to be careful, but you can find the grace of God there and sanctify your soul. (4)

· Not everyone needs to avoid the Novus Ordo Mass. (5)

· Attending the Novus Ordo may do more good than harm spiritually. (6)

· Not every priest needs to leave the Conciliar church or stop saying the Novus Ordo Mass. (7)

· The Novus Ordo Mass does not always undermine the Faith, though frequently it does. (8)

· The problem with the Novus Ordo Mass is that it is ambiguous. It can be made to favour the new religion, but does not have to, it can also be done in line with the old religion. (9)

· The problem with Vatican II is that it is ambiguous. (10)

· By distancing yourself from the Conciliar church, you are putting yourself in danger and risk becoming a Pharisee who is disconnected from reality. (11)

· We must accept the supposed ‘Eucharistic miracles’ of the Novus Ordo Mass as genuine. (12)

· The Eucharistic miracles of the Novus Ordo Mass have lessons for Traditional Catholics, one of which is that the Novus Ordo Mass doesn’t always have to be avoided. (13)

· The Novus Ordo Mass is not as good as the Traditional Mass, but it is still better than nothing. (14)

· If I support the Resistance, it doesn’t mean I’m against the neo-SSPX. I have no intention of doing anything against the neo-SSPX. I don’t want the neo-SSPX to collapse. We should support the good priests still inside the neo-SSPX, though we can also support priest who left as well. (15)

· There might be salvation outside the Conciliar church. (16)

· At Vatican II, the liberals tried to introduce novelty and false teaching, but their attempt was silenced by good men. After the Council, the liberals somehow got into key positions in the Church, and that’s why there is now a new orientation in the Church. (17)

· Archbishop Lefebvre resisted the new orientation which came about after the Council. But he also desired to re-establish union with the Vicar of Christ as soon as possible. That is what he stood for more than anything else. (18)

· There’s still something Catholic in the Conciliar church, so it’s wrong for us to reject it completely. (19)

· Congregations and seminaries are not needed today. They are outdated. God does not want there to be a structure or congregation for the Resistance. (20)

· Seminarians who are ready for ordination should not be ordained, because there is no structure or congregation for them to be ordained into. (21)

· We shouldn’t try to get priests to work together. It’s bound to fail, so it’s better not to attempt it at all. (22)

· People who disagree with or criticise Bishop Williamson should not be made welcome. Priests who disagree with or criticise Bishop Williamson should not be received and the faithful should not go to their Mass. Criticising Bishop Williamson has consequences. (23)

…if the answer is “none of the above”, then you can be happy: you have not fallen for the modernist propaganda and changed with the times.

You are, however, in opposition to Bishop Williamson, Fr. Zendejas, the Dominicans of Avrillé and Dom Tomas Aquinas.

Concordance of Sources:

(1, 2, 3 & 4) – Bp. Williamson, conference in Mahopac, New York, USA, 28th June 2015 (video publicly viewable on ‘youtube’):

Question: “Bishop I go to the Latin Mass on Sundays and … during the week I go to a Novus Ordo Mass.”
Bp. Williamson: “While the new religion is false, it’s dangerous, it strangles grace and it’s helping many people to lose the Faith: at the same time, there are still cases where it can be used and is used still to build the Faith … The essential principle is: do whatever you need to do to keep the Faith. … There are cases where even the Novus Ordo Mass can be attended with an effect of building one’s Faith instead of losing it. … Be very careful with the Novus Ordo … But, exceptionally, if you’re watching and praying, even there you may find the grace of God. If you do, make use of it in order to sanctify your soul.”

(5 & 6) - Mahopac, New York (as above):
“Therefore I will not say every single person must stay away from every single Novus Ordo Mass. If they can trust their own judgement that attending this [Novus Ordo] Mass will do more good than harm spiritually … [shrug] … The rule of thumb is and will remain: stay away from the Novus Ordo Mass. But, exceptionally - the wise thing would probably be to say in private to this or that person, but here I am saying it in public, that may be foolish …”

(7) – Bp. Williamson, conference in St. Catherine’s, Ontario, Canada, 5th November 2014 (video publicly viewable on ‘youtube’):
“I do not say to everybody inside the Novus Ordo, priests and laity, I don’t say: ‘You’ve got to get out!’ ”
[If not every priest “in the Novus Ordo” has to “get out”, what that means exactly will depend on what is meant by “in the Novus Ordo”. It could refer to the Novus Ordo Mass or it could be shorthand for the conciliar church. Therefore, not every priest must either a) stop saying the Novus Ordo Mass, or b) leave the conciliar church. Or both.]

(8, 9 & 10) - Bp. Williamson, ‘Eleison Comments’, #437, 30th November 2015:
“The Novus Ordo Mass, like Vatican II which it followed, is ambiguous, favours heresy and has led numberless souls out of the Church … Doctrinally, the Novus Ordo Mass is ambiguous, poised between the religion of God and the Conciliar religion of man. Now in matters of faith, ambiguity is deadly, being normally designed to undermine the Faith, as the Novus Ordo Mass frequently does. But as ambiguity is precisely open to two interpretations, so the Novus Ordo Mass does not absolutely exclude the old religion.”

AND

(10) Fr. Zendejas, ‘Blue Paper’ newsletter, #300, November 2015:
“Hence, the apparent conflict between ‘obedience’ and Truth rests on AMBIGUITY. For instance, at the time of Vatican II there were those ambiguous terms, which could be understood in one way by Catholics and in another (contradictory) way by Modernists”

(11) Bp. Williamson, ‘Eleison Comments’ #438, 5th December 2015:
“Therefore the NOM and the Novus Ordo Church as a whole are dangerous for the Faith, and Catholics are right who have clung to Tradition to avoid the danger. But as they have had to put a distance between themselves and the mainstream Church, so they have exposed themselves to the opposite danger of an isolation leading to a sectarian and even pharisaical spirit, disconnected from reality.”

(12) Eleison Comments #437 (as above):
“Facts are stubborn - as long as they are facts. If readers doubt that the eucharistic miracle of 1996 in Buenos Aires is a fact, let them undertake their own research... But if their research of that case leaves them unconvinced, then let them look up the parallel case of Sokólka in Poland, where a whole centre of pilgrimage has arisen around a eucharistic miracle of 2008. And a little more Internet research would surely discover accounts of more such Novus Ordo miracles, with at least some of them being authentic.”

(13) ‘Eleison Comments’ #438 (as above):
“However, these [Novus Ordo] miracles – always assuming they are authentic – have lessons also for the Catholics of Tradition … ”

Bp. Williamson, email quoted from ‘Catholic Candle’, December 2015 issue:
“On the Internet can be found cases of Eucharistic miracles involving the Novus Ordo Mass .... How would this be possible if the Novus Ordo Mass was absolutely to be avoided?”

(14) ‘Eleison Comments’ #437 (as above):
“So does it not make sense that in punishment of their modern worldliness these sheep would broadly lose the true rite of Mass, while in reward of their desire for Mass they would not lose every valid Mass?”

‘Eleison Comments’ #438 (as above):
“...while since the 1960’s a mass of Catholic sheep have become too worldly to deserve to keep the true rite of Mass, [yet] they have loved the Mass enough not to lose it altogether.”

“The Novus Ordo Mass may have been allowed by God to make it easier for Catholics to leave the Faith if they wanted to, but not impossible to keep it if they wanted to.”

(15) - Avrillé Dominicans, “The Friary’s Position”, July 2015 (publicly visible at: www.dominicansavrille.us/the-friarys-position):

“We support therefore all the priests still in the SSPX who, not without difficulty, continue the good fight in this spirit. By the grace of God, there are a good number of them, especially in the French District of the Society.”
“If there are priests outside of the Society who, clearly and without ambiguity, continue the combat of Archbishop Lefebvre, there is no reason not to support them. To support them does not mean “taking sides” for one Society against another.”
“The ‘Appeal to the Faithful’ of January 2014 was not a declaration of rupture with the SSPX.”
“We have no intention to do anything “against” the Society, and do not wish its collapse: nobody wants that.”

(16) Fr. Zendejas, ‘Blue Paper’ newsletter, #300, November 2015:
“If there could be salvation outside the Conciliar Church, then is there salvation ‘outside the SSPX’ or other traditionalist groups?”

(17) Fr. Zendejas, ‘Blue Paper’ (as above):
“In the days of the Council, the teaching of novelties about humanism (man-centered Church) were opposed and then silenced by more or less honest means and men, but adherents thereof have since been installed in key positions of power during the post-Conciliar period…”

(18) Fr. Zendejas, ‘Blue Paper’ (as above):
“He [Lefebvre] continued to act ‘within the Church and according to the Church,’ resisting the new ecclesiastical tide… Thus, he resisted the Post-Vatican II ecclesiastical orientation (religious liberty, ecumenism and collegiality), in order to remain in the one Church of Jesus Christ … and desiring - in spite of many disappointments - that union with the Vicar of Christ can be re-established as soon as possible without having to compromise on any point of doctrine. No matter what, this is what he stood for!”

(19) Bp. Williamson, Eleison Comments #447 – see separate article in this issue.

(20) Bp. Williamson, ‘Eleison Comments’ #278:
“It is not clear that the present need is to rebuild a classic Congregation or Seminary. Both may be somehow out-dated. … But God is God, and for the salvation of souls tomorrow it may be that he will no longer resort to the classical Congregation or seminary of yesterday.”

(21) Bp. Williamson, letter to Fr. John Bosco - see separate article in this issue.

(22) Bp. Williamson, Post Falls, ID (USA), 1st June, 2014:
“Even if all the laity want to obey me, even if all the priests want to obey me, […] can you imagine that commanding resistant priests is like trying to herd cats? Can you imagine, is it unimaginable? In which case, is it worth trying if it’s bound to fail? It may be better not to attempt than to attempt and fail…”

(23) Letter of Dom Tomas Aquinas to Fr. Cardozo. “Criticising Bishop Williamson has consequences” is word-for-word his own expression.

[Stone]

From The Recusant: 

Fake Resistance Watch

Which of the following statements is acceptable to you?

The following are in no particular order. Every one of them is propagated today by the fake neo-Resistance.

Some slight editing has been necessary in order to make the meaning more clear, but the meaning has not been altered - read the exact wording and see for yourself!

· The new religion can build your Faith. (1)

· Attending the New Mass can build your Faith. (2)

· Do whatever you think you need to do to keep the Faith, which can include attending the Novus Ordo Mass. (3)

· If you attend the Novus Ordo Mass you have to be careful, but you can find the grace of God there and sanctify your soul. (4)

· Not everyone needs to avoid the Novus Ordo Mass. (5)

· Attending the Novus Ordo may do more good than harm spiritually. (6)

· Not every priest needs to leave the Conciliar church or stop saying the Novus Ordo Mass. (7)

· The Novus Ordo Mass does not always undermine the Faith, though frequently it does. (8)

· The problem with the Novus Ordo Mass is that it is ambiguous. It can be made to favour the new religion, but does not have to, it can also be done in line with the old religion. (9)

· The problem with Vatican II is that it is ambiguous. (10)

· By distancing yourself from the Conciliar church, you are putting yourself in danger and risk becoming a Pharisee who is disconnected from reality. (11)

· We must accept the supposed ‘Eucharistic miracles’ of the Novus Ordo Mass as genuine. (12)

· The Eucharistic miracles of the Novus Ordo Mass have lessons for Traditional Catholics, one of which is that the Novus Ordo Mass doesn’t always have to be avoided. (13)

· The Novus Ordo Mass is not as good as the Traditional Mass, but it is still better than nothing. (14)

See: The Ottaviani Intervention [Archbishop Lefebvre chaired the committee that drafted it]

See: 62 Reasons to Reject the Novus Ordo Missae

See: The Six Marks of the Novus Ordo Mass

See: Bishop de Mallerais: This New Religion is nothing else, my dear faithful, than a gnostic sect

See: Dominicans of Avrillé: Assisting at the New Mass

See: The Recusant: Authority, Religious Liberty, and the New Mass (Analysis)

See: The Dangers of the New Mass

See: No, the New Mass is NOT Legitimately Promulgated

See: The New Mass [Article promoted by Archbishop Lefebvre]

[Stone]

Excerpt from an article written by an English priest and published in August 1982 issue of The Angelus ... as you read these words below, reflect on how they contrast sharply with Bishop Williamson's 'The New Religion can build your faith' or 'Attending the New Mass can build your faith.':

The existing lex orandi was an obstacle to their new religion, so it had to be destroyed. The Council text was defied, and the Holy Mass of all the Catholic ages, the Church's most sacred treasure and the most beautiful thing this side of heaven, was cunningly demolished by installments and replaced by a completely different rite, entirely vernacular and frequently vulgar, celebrated back to front, and shorn of the traditional gestures of reverence and the verbal safeguards of Catholic Eucharistic doctrine—just the things that Cranmer himself had suppressed. The sacrificial element was consigned to oblivion, and all the emphasis transferred to the "memorial" and "meal" elements, just as in the Protestant "Lord's Supper." The obvious purpose was to make the Eucharist so "ecumenical" that it could be shared by those who had no belief in either the Sacrifice or the Real Presence. Can one imagine anything more dastardly than this betrayal of the Holy of Holies for the beaux yeux of unbelievers? Yet the Modernists were allowed—and are still allowed—to get away with it and to impose it on the whole Church of the West. No such subversion has ever before been known in the Catholic Church.

And what a vernacular!—the shabby, ephemeral speech of the streets and the pubs brought into the sanctuary! The whole concept of a vernacular liturgy is indeed a monstrosity, only to be excused by total illiteracy of the worshippers. Are the Catholics of the West so illiterate that they cannot read even the simplest prayer book? Liturgy is an essentially sacred thing, eternal truths clad in an unchanging form: in a word, it must be hieratic, not demotic. The Church had been telling us this for centuries, and had repeated it emphatically as recently as 1962 (the Apostolic Constitution of John XXIII, Veterum Sapientia); but the Church was now made to eat her own words and swing over to the Protestant slogan of "a language understanded of the people"—as if Latin had been a mere mumbo-jumbo to our people for all these centuries!

Since the Novus Ordo Missae was designed as an "ecumenical" liturgy, ambivalence was essential to it. Hence the many alternative formulas (Confiteors, Canons, etc.) left to the option of the celebrant, together with the studied ambiguity of the wording where any definite Catholic doctrine (such as transubstantiation or sacrifice) is involved. Hence the abolition of the Offertory prayers, and the reduction of the Consecration to what can be taken as a mere narrative. The result of it all has been to stir up controversy among the faithful as to whether the new liturgy can be regarded as sacramentally valid. To take the negative view would amount to questioning the God-given authority of the Church which has sanctioned the changes. But a careful study of such works as Michael Davies' masterly trilogy on the Liturgical Revolution1 will show that the bare essentials of validity have been preserved, but in so thoroughly Protestantized a setting and mentality that lapses from validity are much more likely to occur, and the Catholic faith cannot be expected to survive or flourish in such an environment. All that used to protect and nourish this faith has been ruthlessly cut away in the interests of "ecumenism," and the effect of the revolution can be plainly seen in the vast exodus from the Church which has followed it.

[Stone]

A few excerpts taken from Pope Gregory XVI's encyclical, Mirari Vos.


With respect to these above professed errors of Bp. Williamson, i.e.  allowing for the [conciliar, ecumenical, Protestantized] New Mass to 'nourish one's faith' or that 'attending the [conciliar, ecumenical, Protestantized] New Mass may do more good than harm spiritually,' consider how strongly Pope Gregory in 1832 condemned such errors. He:

• condemned any changes or novelties in the Church, because in doing so it would become a 'human church';
  

• stated that unless the Faith is preserved whole and inviolate, those that preach contrary will 'perish forever';
  

• stated that publications that promote error must unceasingly be fought against, "We are horrified to see what monstrous doctrines and prodigious errors are disseminated far and wide in countless books, pamphlets, and other writings which, though small in weight, are very great in malice.";
  

• reminded the bishops that they have a duty to "take up the shield of faith and fight the battles of the Lord vigorously."
  

7. Indeed you [the bishops] will accomplish this perfectly if, as the duty of your office demands, you attend to yourselves and to doctrine and meditate on these words: "the universal Church is affected by any and every novelty" and the admonition of Pope Agatho: "nothing of the things appointed ought to be diminished; nothing changed; nothing added; but they must be preserved both as regards expression and meaning."

10. To use the words of the fathers of Trent, it is certain that the Church "was instructed by Jesus Christ and His Apostles and that all truth was daily taught it by the inspiration of the Holy Spirit."[12] Therefore, it is obviously absurd and injurious to propose a certain "restoration and regeneration" for her as though necessary for her safety and growth, as if she could be considered subject to defect or obscuration or other misfortune. Indeed these authors of novelties consider that a "foundation may be laid of a new human institution," and what Cyprian detested may come to pass, that what was a divine thing "may become a human church."


13. Now We consider another abundant source of the evils with which the Church is afflicted at present: indifferentism. This perverse opinion is spread on all sides by the fraud of the wicked who claim that it is possible to obtain the eternal salvation of the soul by the profession of any kind of religion, as long as morality is maintained. Surely, in so clear a matter, you will drive this deadly error far from the people committed to your care. With the admonition of the apostle that "there is one God, one faith, one baptism"[16] may those fear who contrive the notion that the safe harbor of salvation is open to persons of any religion whatever. They should consider the testimony of Christ Himself that "those who are not with Christ are against Him," and that they disperse unhappily who do not gather with Him. Therefore "without a doubt, they will perish forever, unless they hold the Catholic faith whole and inviolate."

15. Here We must include that harmful and never sufficiently denounced freedom to publish any writings whatever and disseminate them to the people, which some dare to demand and promote with so great a clamor. We are horrified to see what monstrous doctrines and prodigious errors are disseminated far and wide in countless books, pamphlets, and other writings which, though small in weight, are very great in malice. We are in tears at the abuse which proceeds from them over the face of the earth. Some are so carried away that they contentiously assert that the flock of errors arising from them is sufficiently compensated by the publication of some book which defends religion and truth. Every law condemns deliberately doing evil simply because there is some hope that good may result. Is there any sane man who would say poison ought to be distributed, sold publicly, stored, and even drunk because some antidote is available and those who use it may be snatched from death again and again?

22. We write these things to you with grieving mind but trusting in Him who commands the winds and makes them still. Take up the shield of faith and fight the battles of the Lord vigorously. You especially must stand as a wall against every height which raises itself against the knowledge of God. Unsheath the sword of the spirit, which is the word of God, and may those who hunger after justice receive bread from you. Having been called so that you might be diligent cultivators in the vineyard of the Lord, do this one thing, and labor in it together, so that every root of bitterness may be removed from your field, all seeds of vice destroyed, and a happy crop of virtues may take root and grow.

[Stone]

From The Recusant: 

Fake Resistance Watch

Which of the following statements is acceptable to you?

The following are in no particular order. Every one of them is propagated today by the fake neo-Resistance.

Some slight editing has been necessary in order to make the meaning more clear, but the meaning has not been altered - read the exact wording and see for yourself!

· The new religion can build your Faith. (1)

· Attending the New Mass can build your Faith. (2)

· Do whatever you think you need to do to keep the Faith, which can include attending the Novus Ordo Mass. (3)

· If you attend the Novus Ordo Mass you have to be careful, but you can find the grace of God there and sanctify your soul. (4)

· Not everyone needs to avoid the Novus Ordo Mass. (5)

· Attending the Novus Ordo may do more good than harm spiritually. (6)

· Not every priest needs to leave the Conciliar church or stop saying the Novus Ordo Mass. (7)

· The Novus Ordo Mass does not always undermine the Faith, though frequently it does. (8)

· The problem with the Novus Ordo Mass is that it is ambiguous. It can be made to favour the new religion, but does not have to, it can also be done in line with the old religion. (9)

· The problem with Vatican II is that it is ambiguous. (10)

· By distancing yourself from the Conciliar church, you are putting yourself in danger and risk becoming a Pharisee who is disconnected from reality. (11)

· We must accept the supposed ‘Eucharistic miracles’ of the Novus Ordo Mass as genuine. (12)

· The Eucharistic miracles of the Novus Ordo Mass have lessons for Traditional Catholics, one of which is that the Novus Ordo Mass doesn’t always have to be avoided. (13)

· The Novus Ordo Mass is not as good as the Traditional Mass, but it is still better than nothing. (14)

· If I support the Resistance, it doesn’t mean I’m against the neo-SSPX. I have no intention of doing anything against the neo-SSPX. I don’t want the neo-SSPX to collapse. We should support the good priests still inside the neo-SSPX, though we can also support priest who left as well. (15)

· There might be salvation outside the Conciliar church. (16)

· At Vatican II, the liberals tried to introduce novelty and false teaching, but their attempt was silenced by good men. After the Council, the liberals somehow got into key positions in the Church, and that’s why there is now a new orientation in the Church. (17)

· Archbishop Lefebvre resisted the new orientation which came about after the Council. But he also desired to re-establish union with the Vicar of Christ as soon as possible. That is what he stood for more than anything else. (18)

· There’s still something Catholic in the Conciliar church, so it’s wrong for us to reject it completely. (19)

· Congregations and seminaries are not needed today. They are outdated. God does not want there to be a structure or congregation for the Resistance. (20)

· Seminarians who are ready for ordination should not be ordained, because there is no structure or congregation for them to be ordained into. (21)

· We shouldn’t try to get priests to work together. It’s bound to fail, so it’s better not to attempt it at all. (22)

· People who disagree with or criticise Bishop Williamson should not be made welcome. Priests who disagree with or criticise Bishop Williamson should not be received and the faithful should not go to their Mass. Criticising Bishop Williamson has consequences. (23)

Compare the above statements by Fake Resistance clergy with how the head of the Fraternity of St. Peter gave nearly the exact same advice, after only five years of working under Conciliar Rome. The following was the published as the last page of the book, Archbishop Lefebvre and the Vatican by Fr. Laisney in 1999:

September 2, 1992

Letter of Fr. Joseph Bisig to an Australian Faithful

Less than five years after their foundation, the Superior General of the Society of Saint Peter positively encouraged people to attend the Novus Ordo, even though it may be partially scandalous to their Faith. As of 1999, Fr. Bisig still remained the Society of Saint Peter’s first and only Superior General.


Dear Mr. _______,

The following replies are in response to the questions in your recent letter dated on August 4, 1992.

Q.1: Is it permissible to attend a Society of Saint Pius X Mass when there is no Latin Mass in the district?

A.1: You should try your best to attend a Novus Ordo Mass which is piously celebrated or not totally scandalous to the Roman Catholic Faith.

Rev. Josef Bisig, Superior General