published the first part of the interview granted to the District by Bishop Fellay of the SSPX in the United States, February 2, 2011, in which all issues are addressed the life of the Church and the Society of St. Pius X.
I - Discussions doctrinal
1. Sire, you have chosen to undertake interviews doctrinal Rome. There may remember the purpose?
the aim should be distinguished from our Roman. Rome has indicated that there were doctrinal problems with the fraternity and that clarification of the first recognition of a canon - problems that were clearly on our side, since the acceptance of the Council. But for us it is another thing, we want to say in Rome that the Church has always taught, and for that reason, we intend to highlight the contradictions that exist between this centuries-old teaching and what is practiced in the Church after the Council. For us, this is the only goal we pursue.
2. What is the nature of these talks: negotiations, discussions or exposition of doctrine?
You can not talk about negotiations. There is no question about that. There is, first, an exposition of doctrine, and the other a discussion, because we have actually a partner with whom we talk about Roman texts and how to understand them. But you can not talk about negotiations, or to search for a compromise, because it is a matter of faith.
3. We can remember the working method used? What are the issues that have already been addressed?
The working method is to script: they are written texts will be based on the further theological discussion. Have already been addressed several topics. But for now I leave this question open. Can I just say that we have the conclusion, since we made the rounds of the big questions posed by Council.
4. Can introduce stakeholders Romans?
are experts, namely professors of theology who are consultants of the Congregation for the Doctrine of the Faith. It can be said of "professionals" of theology. There is one Swiss, the Rector Angelicum, Morerod the Father, a Jesuit, a little 'older, Father Becker, a member of Opus Dei in the person of his Vicar General, Msgr Ocariz Braña, then Archbishop Ladaria Ferrer, Secretary of the Congregation for the Doctrine of the Faith, and then the moderator, Bishop Guido Pozzo, Secretary of the Commission Ecclesia Dei.
5. There is an evolution in the thinking of our partners, after they read the papers from theologians of the Society ?
I do not think you can tell.
6. Bishop de Galarreta, during the homily for orders in La Reja, in December 2010, said Rome had accepted that the pre-Vatican II Magisterium was hired as a "single common criterion and possible" in these talks. There is some hope that our partners will review the Vatican or is this an impossible thing for them? The Vatican is really a stumbling block?
I think we must ask the question in another way. Distinctions made by Pope Benedict XVI in his speech of December 2005, we understand very well that a certain interpretation of the Council is no longer allowed and then, without speaking directly to a revision of the Council, despite everything, there is a willingness to review how to present the council. The distinction may seem subtle, but it is precisely this distinction based on those who do not want to touch the council and who nevertheless recognize that, due to a number of ambiguities, there was an opening in the direction of roads forbidden to which we must remember that they are prohibited. - The Vatican is a stumbling block? For us, yes, no doubt!
7. Why is it so difficult for them to admit a contradiction between the Vatican and the Magisterium of the front?
The answer is very simple. From the moment you recognize the principio secondo il quale la Chiesa non può cambiare, se si vuole fare accettare il Vaticano II si è obbligati a dire che esso non ha cambiato niente. È per questo che non accettano di riconoscere delle contraddizioni tra il Vaticano II e il Magistero anteriore. E tuttavia sono a disagio nello spiegare la natura del cambiamento che è effettivamente accertato.
8. Al di là della testimonianza della Fede, è importante e vantaggioso per la Fraternità recarsi a Roma? È pericoloso? Pensa che questo possa durare a lungo?
È molto importante che la Fraternità porti questa testimonianza, è anche la ragione di questi colloqui doctrinal. Are they really do resonate in Rome and the Catholic faith - why not? - Make it sound even better in the whole Church.
A danger exists, and is to nurture illusions. We understand that some of the faithful were able to nourish illusions. But recent events have done to dispel them. I think the announcement of the beatification of John Paul II or that of a new line of Assisi interfaith meeting in 1986 and 2002.
9. The Pope is closely following these discussions? Li has already commented?
I think so, but I do not know anything definite. Li said? At the meeting of its collaborators, in Castel Gandolfo, said he was satisfied. That's it.
10. It can be said that the Holy Father, who for more than twenty-five years has dealt with the fraternity, it is demonstrated today against more favorable than in the past?
I'm not sure. Yes and no. I think that as Pope he has the burden of the whole Church, concern for his unit, said the fear of a schism. He himself said that these were the reasons that pushed him to act. Today he is the visible head of the Church and it is this which may explain why agisce così. Questo significa che manifesta una maggiore comprensione per la Fraternità? Io credo che egli abbia una certa simpatia per noi, ma con dei limiti.
11. Riassumendo, che direbbe oggi di questi colloqui?
Se occorresse rifarli, li rifarei. È molto importante. È capitale. Se si spera di correggere tutto un movimento di pensiero, non si può fare a meno di questi colloqui.
12. Da qualche tempo si fanno sentire le voci di ecclesiastici, come Mons. Gherardini o Mons. Schneider, che nella stessa Roma pronunciano delle vere critiche sui testi del Vaticano II, non solo sulla loro interpretazione. One can hope that this movement is amplified and enters the interior of the Vatican?
I'm not saying that you can hope for, but you have to hope. You really hope that these first years of criticism - say, objective, serene - to develop. Until now it has always regarded the Vatican as a taboo, and this makes it almost impossible to cure the disease that is the crisis in the Church. Should be able to talk about issues and get to the bottom of things, otherwise you will never get to apply the right remedies.
13. The fraternity can play an important role in this awareness? How? What is the role of the faithful in this context?
part of the fraternity, yes, it can play a role, namely to present what the Church has always taught and to put the object to the new council. The role of the faithful is to give a trial of the action, because they are proof that today the tradition is livable. What the Church has always called for, the traditional discipline is not only present, but it really possible to live today.
II - The effect Motu Proprio
14. Excellency, think the Motu Proprio, despite its shortcomings, is a step in favor of the restoration of Tradition?
is a step in the capital. This is something that can be called essential, though so far virtually had no effect, or very little, because there is massive opposition of the bishops. In terms of law, the fact that he recognized that the old law, that of the traditional Mass has never been repealed capital is a step to restore his place at the Tradition.
15. Specifically, based on the Motu Proprio, you have seen important changes in the world by the Bishops Messa tradizionale?
No. Qui o là alcuni obbediscono al Papa, ma sono rari.
16. E per quanto riguarda i sacerdoti?
Sì, vedo un grande interesse da parte loro, ma molti di essi sono perseguitati. Occorre un coraggio straordinario per osare semplicemente applicare il Motu Proprio così com’è stato emanato. Certo, vi sono sempre più sacerdoti che si interessano alla Messa tradizionale, soprattutto tra le giovani generazioni. E questo è consolante!
17. Vi sono delle comunità che hanno deciso di adottare l’antica liturgy?
Maybe there are different, but there is one that is known, in Italy, that of the Franciscans of the Immaculate, who decided to return to the old liturgy. For the women's branch that's already been done. For priests who are involved in the life of the dioceses that did not always easy.
18. What do you suggest to the faithful who, from the Motu Proprio and thanks to it, have a traditional Mass closer to them than it is a chapel of the Society of Saint Pius X?
First, I recommend you seek the advice of the priests of the Fraternity, di non andare alla cieca a qualunque Messa tradizionale celebrata vicino a loro. La Messa è un tesoro, ma vi è anche il modo di dirla e tutto quello che l’accompagna: l’omelia, il catechismo, il modo di amministrare i Sacramenti… Ogni Messa tradizionale non è automaticamente accompagnata dalle condizioni richieste perché porti tutti i suoi frutti e protegga l’anima dai pericoli della crisi attuale. Dunque, si chieda prima consiglio ai sacerdoti della Fraternità.
19. La liturgia non è l’elemento di fondo della crisi nella Chiesa. Lei pensa che il ritorno della liturgia sia sempre l’inizio di un ritorno all’integrità della Fede?
The traditional Mass has a power of grace is absolutely extraordinary. It can be seen in the apostolic, it can be seen especially in the priests who come back to it, is really the antidote to the crisis. It really is very powerful at all levels, that of grace, of faith ... I think if you leave a real freedom to the old Mass, the Church could come out very soon from this crisis, but nonetheless it would several years!
20. For a long time, the Pope speaks of the "reform of the reform." Do you think he wants groped to reconcile with the doctrine of the ancient liturgy of Vatican II, in a reform that would be a middle way?
listening, yet did not know anything! It is known that he wants this reform, but how far should? And in the end everything would have melted together, "ordinary form" and "extraordinary form"? Not what you are in the Motu Proprio, asking that stand well the two "forms" and that the mixes-which is very wise. Should wait and see, what they say now atteniamoci the Roman authorities.
III - Assisi 2011
21. The Holy Father has announced the next meeting of Assisi. She reacted in his homily at Saint-Nicolas, January 9, 2011, and has made his opposition was that of Archbishop Lefebvre at the first meeting in Assisi, 25 years ago. Do you think you intervene directly with the Holy Father?
If I will be given the opportunity and whether it will bear fruit, why not?
22. It's so bad to call other religions to work for peace?
In one respect, and only in this respect, no. Calling other religions to work for peace - a peace civil - not a problem, but in this If it is not the religious level, but the civilian. It would be an act of religion, but simply the act of a religious society that works in favor of civil peace. It would not be religious peace to be sought, but the civil peace among men. Instead, ask that during this meeting should set themselves religious acts is absurd, because there is a misunderstanding between religions radical. Under these conditions it is not clear what it means to strive for peace, when you are not even agree on the nature of God, the meaning given to the deity. One wonders how one can really achieve something serious.
23. You may think that the Holy Father does not wish to ecumenism in the same way John Paul II. It was not a difference of degree in the same error?
No, I think he understands it the same way. He just says: "It is impossible to pray together." But you have to see what you mean by that exactly. It has given an explanation in 2003 in a book called "Faith, truth, tolerance, Christianity and the religions of the world." I find that he cuts the hair in four. Try to justify Assisi. One wonders just how this will be possible in October.
24. Of Italian intellectuals have publicly expressed their concern about the consequences of such a meeting. He knows other reactions within the Church ?
They are right. We see other reactions within the Church? In official circles, no. For us, obviously yes.
25. There have been reactions from the Ecclesia Dei communities?
To my knowledge, no.
26. How do you explain that the Holy Father denounces relativism in religion and who had also refused to attend the meeting in Assisi del 1986, possa voler commemorare tale riunione reiterandola?
Per me è un mistero. Non lo so. Penso che forse egli subisca delle pressioni o delle influenze. Probabilmente è spaventato per le azioni anticristiane, le violenze anticattoliche: le bombe in Egitto, in Iraq. Forse è questa la ragione che lo ha spinto ad attuare quest’atto di una nuova Assisi, atto che non voglio chiamare disperato, ma che è stato posto in maniera disperata… Prova a fare qualcosa. Non mi stupirei se fosse così, ma non so niente di più.
27. Vi è la possibilità che il Santo Padre rinunci a questa manifestazione religiosa?
do not know very well how to be organized. We'll see. I suppose they will try to try to minimize it, because, once again, the current Pope is not impossible that different groups can pray together when they do not recognize the same God we still and always wonders what they can do together!
28. Catholics have to do in the face of this announcement un'Assisi III?
pray that the Good God in one way or another to intervene because it did not happen, and in any case already begin to repair.
Fonte: http://www.sanpiox.it/p
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