Showing posts with label Reconcilation. Show all posts
Showing posts with label Reconcilation. Show all posts

Friday, September 7, 2018

Don Bisceliga: Class Warrior, Homosexual, Priest

Don Marco Bisceglia, the founder of the organized gay movement in Italy was a Catholic priest.

(Rome) He was a rebel, was suspended by the Church a divinis, was a supporter of the most radical enemy of the  Church, known as a homosexual and founded together with Nichi Vendola, the Communist-Green Prime Minister of Puglia from 2005 to 2015, the largest sodomy organization in Italy. When all of his ideological "friends" had left him and he was alone and gravely ill in old age, Joseph Cardinal Ratzinger picked him up again. This is the in many ways tragic story of a lost priest, which is also an extraordinary story of conversion and reconciliation. It’s one of those stories that testify to God's infinite mercy, but also the horrible confusion that people and even priests can make, and the great harm they can do. The story is retold following the reconstruction of Pino Suriano.

For many who know nothing about it, it may be an absurd invention, but it is simply fact: Arcigay was founded by a priest. In fact, the most influential and numerically significant LGBT association in Italy goes back in its core to a devotee who was himself a homosexual.

It happened in Palermo in December 1980 and the then almost 60-year-old priest, who had been suspended for several years a divinis, was called Marco Bisceglia, for everyone, he was simply Don Marco. His comrades in arms and, in the following months, also a housemate, was a young conscientious objector, Nicola Vendola, called Nichi, who did his civilian service at the ARCI Social and Cultural Association, which is close to the Communist Party of Italy (KPI).

In the biography of the priest, several precipitous breaks can be seen, which are also directly related to his own lifestyle. Pino Suriano speaks of the "three lives" of Don Marco.

At the side of Communists and pro-abortion advocates

In his "first life," Don Marco Bisceglia, in the left-wing ideological current of his time, was a priest of struggle. Born in 1925 in southern Italy, Lucerne, Bisceglia, he was ordained a priest in 1963. Already during his studies, he embraced the Marxist liberation theology, especially the teachings of the unorthodox Jesuit José Maria Diez-Alegria y Gutierrez (1911-2010), who was expelled from his order. When he is entrusted with his home parish church in Lavello, Sacred Heart, he wanted to immediately go to activism. The defense of the weak is for Don Marco the actual content of evangelization. Any Catholic would immediately sign for that if it were not for a definition problem: What is meant by "weak"? Don Marco defies everything he considers unfair. His main opponent is the Catholic Church. His fight is against celibacy, real estate investments, the "rich" Church. Don Bisceglia always finds new ways to rub against the Church with his Marxist world view. He fills his church with the supporters of the Communist Party, who have so far set foot in the church of the "class enemy". In the young priest they find a political comrade. The village church as a metaphysical ally of the local party committee of the KPI.

Don Bisceglia

The comrades applaud enthusiastically whenever Don Marco publicly and vociferously emphasizes his opposition to the Church. It was not long before the differences with his bishop are getting bigger and bigger. Not only because of the politicizing ideas of the young priest, but also because of his urge for action. With the revolution of 1968, Don Bisceglia becomes the organizer and center of workers' strikes. Political forms of struggle that also bring him into conflict with the law. On September 30, 1974, after several calls and personal talks to reconsider his positions and reduce his activism, he is deposed by Bishop Giuseppe Vairo as Pastor of Lavello. The bishop had good reasons for his drastic decision. He was responsible, as the chief shepherd, to protect the herd from confusion, for among them was a wolf who drifted about in the robes of a priest.

The "revolutionary" way

Don Marco Bisceglia had become a class-warrior on the side of the Communists and on the side of the feminists as a pro-abortion advocate. He joined the Radical Party, a radical liberal anti-Catholic movement and supported its socio-political struggle for the legalization of the murder of unborn children and for the sexual revolution. He had converted his parish house in Lavello into the local seat of the referendum committees for abortion and divorce. In order to support his ideological comrades elsewhere and to be able to fight the "imperialist" and "repressive" forces such as the state and the Church, he was increasingly absent from his parish, instead of fulfilling his priestly duty there. The bishop, in his deposition decree, wrote that Don Bisceglia had taken a "revolutionary" path that led to an "open break with the bishop."

The Communist Party did not abandon its ally. It mobilized, without appearing directly itself, through its open and underground channels, the media public. Lavello was soon besieged by reporters and correspondents from Italy's most important daily and weekly newspapers, and some from further afield. In the town itself, the non-communist believers had long been marginalized in the institutional parish. The companions flocked to "their" pastor and rose against the bishop's deposition decree onto the barricades. Don Marco and his red sheep occupied the church. On the facade of the church a banner in the best communist style of militancy was installed: "The Church belongs to the people". The pastor of Lavello became an Italy-wide case. The left immediately expressed solidarity with the "people's priest" and his "people" against the bishop and the "official Church".

"First Homosexual Marriage" in the history of Italy

But that wasn’t enough. A few days before the publication of the suspension decree, Don Marco took a step that became even more of a stumbling block and would be discussed for years to come. He celebrated what was to be the "first homosexual marriage" in Italian history. One day, of course not coincidentally in Lavello, two homosexuals presented themselves and wanted to be married ecclesiastically. Don Bisceglia was immediately on hand to manipulate Catholic doctrine and ecclesiastical order and to give the two men a straightforward lie: "Your marriage is already a sacrament before God," was how the priest explained his view of things.

Don Marco Bisceglia 1981: Activist for ArciGay and other "progressive" forces

But the two men were not really a homosexual, but the two journalists Bartolomeo Baldi and Franco Iappelli of the Conservative Monday magazine Il Borghese, publish Don Bisceglia’s idiosyncratic attitude towards the Catholic doctrine in great detail. On May 9, 1975, the bishop takes further action. Don Marco is suspended a divinis, banning him from practicing his priesthood.

This is clear after a long period of confusion clarity. Above all, it leads to a clear dividing line for the Catholic faithful. For Bisceglia, of course, a decision of the Church hierarchy he opposed is not a drama, so everything goes on as before. He celebrates Mass and other liturgies, offers the sacraments and proclaims the word of God. Of course it was a brand self-made a lá Marco Bisceglia. However, the connection with the faithful becomes weaker. The Communists needed him for their fight, many believers avoided him in  the neighboring villages. Now others stayed away, more and more.

The first time after the "church occupation" the church of Lavello was full. The zeitgeist seemed to inflate the sails of the deposed pastor. It would be a short straw fire. The full church became an empty church. The contrast is documented by photos. The photo of the last Mass celebrated by Don Marco in Lavello on April 25, 1978 shows him in front of a handful of old women, surrounded by a cordon of Carabinieri and police officers. Of course Bisceglia would not be Bisceglia if he had not chosen a political act for this last act as a "pastor". April 25 is the leftists’ holiday par excellence in Italy. On this day, against the background of a transfigured-distorted view of history, the "liberation of Italy from Nazi fascism" is celebrated. It is an event successfully usurped by Red Partisans.

A priest as a candidate of the most anti-Church party

Don Marco was now alone, without work, without a recognizable future and above all with a completely broken relationship to the Catholic Church. An "unemployed" man looking for a new home. He could not make the leap over his own shadow. He continued to talk about himself. That seemsed important to him. He wanted to change the world. According to his mind. On the 3rd of June 1979 parliamentary elections took place. The killing of unborn children had just been made a law in the previous year. Just a few months before election day, Marco Pannella, the old comrade in charge of free sex and feminist emancipation, announced  his opposition to the unresolved dichotomy that has been feigned for decades at the expense of women's reconciliation. Pannella offers the clearly underemployed ex-pastor a new field of activity. Bisceglia is to run for the Radical Party. Don Marco agrees. For Pannella a euphorically celebrated triumph: a Catholic priest as a candidate on the list of the most anti-Church party. "If you want to be free, you have to be heretical. Personally, I can not help but be one of their own ", with these words Bisceglia justified his candidacy for the radicals. His name on the list provides a forum for discussion and gives the list media attention. For Don Marco, however, the preferential votes are not enough to make the leap into parliament. As before, for the Communists, Bisceglia, as a priest, was a welcome sign to the radicals for their political struggle, but nothing more than that.

In those months when the suspended priest was active for the radicals, he met in Enrico Menduni in Rome who from 1978 to 1983 was ARCI chairman, the "classic" among the left-wing cultural associations of Italy. Menduni offers Bisceglia to take care of the organizational part of the civil rights department. This can be described as the "birth" of the LGBT organization ArciGay. And the idea for the organization including "copyright" lay with Marco Bisceglia. The official foundation was not until 1985, but on the page of ArciGay one can read:

"The first group of Arci-Gay emerged on an informal basis on 9 December 1980 in Palermo due to an idea by Don Marco Bisceglia, Catholic priest of contradiction."

For years, Bisceglia had been hanging around homosexual circles. In 1982 he was written about for his homosexuality with an article in the weekly magazine Europeo, it sounded like everyone knew about it anyway. The connection between his sexual, political and anti-Catholic confusion thus became obvious to many observers.

 Living with Nichi Vendola

"There are gay priests, but only one has declared himself publicly," wrote the Europeo. And this one was Marco Bisceglia. The friendship and the cohabitation  with Nichi Vendola goes back to that time in the 80s, whom Don Marco repeatedly referred to as a "teacher". For a few months they lived in Monte Porzio Catone in Bisceglia’s home. In 2005, Vendola, a member of an old communist party, was elected head of a left-wing alliance to head Puglia.

1985: Presentation of the new homo organization ArciGay. Bisceglia (2nd from the left), Vendola (2nd from the left)

The ARCI has been experiencing difficulties for some time, and the ex-pastor and ex-priest, as he was then called, quietly separated from the left showpiece club, or the former pastor separated. It did not come to an open break. The exact reasons of distancing can not be exactly reconstructed. So while his invention ArciGay flourished, he was quiet about the idea. So quiet that the traces of Bisceglia are lost. The years when the journalists ran after him were over. Now no one was interested in what had become of him.

If you know by now, it was because Rocco Pezzano was looking for clues. In 1987, Bisceglia was already far away from ArciGay. From his letters it can be seen that he was still in Monte Porzio Catone, where he had lodged a young homosexual named Dadi, who had come from the new mass immigration to Western Europe from Algeria to Italy. Pino Suriano interprets Bisceglia's correspondence with friends as a new phase in his life. A new "liberation" that he no longer sought in struggle and in an organization, but in the interpersonal relationship and in friendships.

AIDS and a new life

In the first half of the 90s, one day the phone rang in the parish of San Cleto in Rome. At one end of the line is Father Paolo Bosetti, the pastor of the Roman suburban parish. At the other end Msgr. Luigi Di Liegro, the founder of the diocesan Caritas of Rome. The Monsignor asks the pastor to accept a priest who has the “heavy burden": AIDS. "What should we do?" Asked the pastor. "Just do him good," replied the Monsignor. That's the way it should be. Receding from his political struggles and withdrawn from his sexual antics, Don Marco had taken himself to the terminus faster than he thought. Now begins a new life for Don Bisceglia, which he leads with the priests of the Congregatio Iesu Sacerdotis, who look after this newly established parish in Rome. There were few words, a lot of free time, and no obligations in the parish.

The days pass slowly, but it is a new beginning. After decades, the day moves back in order, with Lauds, Holy Mass and fixed mealtimes. Bisceglia begins to address fundamental questions, starting with what the priesthood is and what he is. He reads for the first time the counciliar decree, Presbyterorum Ordinis. Then also Optatam Totius for priestly training. He reads daily in the Holy Scriptures. And he reads it now with different eyes. He questions himself, as a human being and as a priest. His past is known to all. He does not talk about it. Only once did he say nothing to Father Paolo, but to distance himself from his past.

Application to Joseph Cardinal Ratzinger

His life at the side of other priests makes him want to celebrate the Holy Mass again. It has been 19 years since his ecclesiastical punishment and another eleven years have passed since he last unlawfully celebrated it. At some point he had stopped. The inner contradiction had become too big.
The priests advise on it. They want to rule out that it is only a momentary mood. The question is therefore deepened. The suspension a divinis is already in the way. After a long time, the Cardinal Vicar of Rome informs Ugo Poletti, who then represented Pope John Paul II as Bishop of Rome. The answer is: There must be an appropriate request. Don Marco picks up paper and pen and formulates a petition to be addressed to the Prefect of the Congregation for the Doctrine of the Faith. At that time, Joseph Cardinal Ratzinger, for many years the enemy of the paramilitary per se for the pink-deep red militant activist Bisceglia.

Finally comes the answer: The suspension a divinis is canceled. A few days later, Don Marco writes to his sister Anita:

"I am aware of my unworthiness as I sincerely and confidently hope for the forgiveness of God and his purifying and renewing action. I hope with his help to be able to make up for my mistakes and aberrations.”

He sent this letter from Loreto. Father Bosetti remembers:

"If one begins again with the celebration of the Eucharist, which is the body of Christ, one can not do so without reconciliation.”

On the day of the "first" Mass that Don Marco is allowed to celebrate again, a delegation from the priest's home diocese would arrive, led by Bishop Vincenzo Cozzi. A delegation of the local church that Don Marco rebelled against and resisted. Before Don Marco celebrated Holy Mass again, "the most beautiful day" of his life, as he would say, the bishop embraced him. It was a day that became visible proof that no past can prevail over the present, that conflicts, aberrations, and reservations are real facts, but not predominant. For where remorse and forgiveness are, there is also reconciliation.

"I was dead and raised to new life"

The last years of his earthly life were hard but intense. The life of an AIDS patient is full of challenges, numerous visits, many hospitalizations. However, Don Marco experiences this time in "inner peace", as companions of this last phase of life report. It is a calm  that will strengthen other patients. Vittorio Fratini would ask Don Marco where he takes this pleasure from. The answer would impress him deeply:

"Remember, I was dead and I came to life again".

Don Marco Bisceglia dies on 22 July 2001. It is a day that should go down in Italy's history as a "day of conflict."

The political left mobilized to protest against the G8 summit in Genoa, which degenerated into violent action by left-wing extremist groups. On this day, when his former comrades continued their struggle, Don Bisceglia, far from this struggle that was no longer his own, is reconciled to God and to the Church. He was buried in the cemetery of Lavello, in the priest's cemetary.

Text: Giuseppe Nardi
Pictures: Tempi / Wikicommons / Wikipink (Screenshots)
Trans: Tancred

Friday, April 14, 2017

House Vaticanist Puts the Brake on Reconciliation with SSPX

(Rome) Andrea Tornielli, a regular visitor to the Domus Sanctæ Marthæ, where Pope Francis lives, put the brakes in an article by Vatican Insider on the report by another publication, close to Pope Francis, Il Faro di Roma, which had reported on Monday, 10 April, that Pope Francis would announce the recognition of the Priestly Fraternity of St. Pius X as a personal prelature on 13th May in Fatima. Was it only a Vatican test balloon to test the reactions?

This is quite conceivable, but there is still movement behind the scenes. The report by Faro was strengthened by a reference to the website of the Sacred Heart of Jesus' Seminary of the Society in Zaitzkofen. First, it was said:

"Perhaps the Society will be established as a personal prelate until June [June 2018] by Rome."

The sentence was later deleted from the report. Apparently, it had not been published with the consent of the administration, or the publication of such a hypothesis had at the time been regarded as inappropriate.

Tornielli's first-hand information

When the report of a possible announcement of the canonical recognition of the Society, in connection with the 100th anniversary of the first Marian apparition in Fatima, was taken over by numerous media, Andrea Tornielli had hit the brake on the evening of the 12th of April. Tornielli is considered to be a house and court vaticanista of the pope. The content of his report can not be exactly interpreted. The fact of his intervention, on the other hand, is probably due to the wish of Pope Francis.

Tornielli emphasized in his article that "Pope Francis took two important steps in favor of the traditionalist group by thinking in both cases of the faithful who follow the Society."

Tornielli continued:

"Some sources have spoken of a possible acceleration, and the announcement of an imminent action of the granting of a personal prelature during the trip, which the Pope will undertake to Fatima on the 12th and 13th of May, on the occasion of the 100th anniversary of the Marian apparitions, which have influenced the history of the 20th century."

But then the brakeman follows with some background information:

"However, the situation has not changed since a few months ago. The General Assembly of the Society, Bishop Bernard Fellay, has not yet signed the modified and simplified doctrinal statement, which contains a professio fidei, considered by the Congregation of the Faith and the Pontifical Commission, Ecclesia Dei, as a necessary step before the legal process, the full return of the [Priestly Society] St. Pius X to communion. "

Tornielli then provides basic indications of a Vatican roadmap:

"The pope and the Vatican dicasteries are in no hurry and do not want to push Fellay, knowing that he has to make the bill with differences of opinion within the Society. It is also foreseeable that the Holy See, before setting up the Personal Prelature, will adequately inform the affected bishops' conferences of those countries in which the Lefebvrians are present and effective.

"The time is not yet ripe"

Tornielli emphasizes that the "followers of the Society have a special veneration for the Mother of Fatima," and a pilgrimage of the Society to Fatima will take place on the occasion of the 100th Anniversary of the Virgin Mary's apparition.

"But the time, as important sources of Oltretevere [Vatican] inform, is not yet ripe."
A somewhat cryptic piece of information, which is not explained in more detail, why and on what page is "the time not yet ripe". Tornielli explains why in Fatima on 13th May there will be no announcement on the Society with the canonization of the seer children, Francisco and Jacinta Marto, and the centennial of the Marian apparitions, would be "pushed into the background."

The return of the Lefebvrians to the full communion," Tornielli said, "would be a message with a worldwide response since it would finally seal the end of the break-up in 1988." This rupture was already "partially restored," according to the papal house vativanista, in the decision of Pope Benedict XVI, "to abolish the excommunication of those who had received episcopal ordination."

Since 2012, when once - at that time still under Pope Benedict XVI. - after an imminent reconciliation, it is known that there are opposing positions in the Vatican and in the World Church, concerning a reconciliation with the Society. The different reports of media, which are close to the pope, seem to confirm a certain tug-of-war. The fact is that the voice of Andrea Tornielli is doubtless more important than that of Faro di Roma. Tornielli's report, with some concrete details on an intended procedure, confirms that he referred to his information, if not from the first hand, at least from the direct circle around the pope. The fact is that there are also parts in the Vatican, as already in 2012, who are working towards a recognition of the Society.

Text: Giuseppe Nardi
Image: MiL
Trans: Tancred

Tuesday, March 21, 2017

Vatican Official Confirms Agreement with SSPX

Edit: it's comical to see Lawler embrace ideas he's always been resistant to. Some day I'd love to see him kiss Bishop Fellay's ring.

March 20, 2017

[Catholic Culture] The secretary of the Ecclesia Dei commission has confirmed that the Vatican is close to an agreement with the Society of St. Pius X (SSPX) that would regularize the status of the traditionalist group.

Archbishop Guido Pozzo told the German newspaper Die Tagespost that the Vatican will ask the SSPX to endorse a formal declaration, resolving some remaining doctrinal issues. However, confirming what SSPX leaders have said, the Archbishop Pozzo acknowledged that the SSPX would be allowed to continue raising questions about some teachings of Vatican II. Over the years, the archbishop observed, the Congregation for the Doctrine of the Faith has answered a number of questions about conciliar documents, and “I do not see why this work of clarification and answers to doubts and reservations... could not be carried forward.”

Archbishop Pozzo said that, in interpreting the documents of Vatican II, one clear principle would be continuity: that if an understanding of the Council’s message involves a break with the constant teaching of the Church, “this intepretation must be rejected as false or inadequate.”

The archbishop suggested that the cause of reconciliation for the SSPX should be confided to the care of Our Lady of Fatima, as the Church approaches the 100th anniversary of the apparitions.


Friday, February 24, 2017

Society of Saint Pius X "On Their Way Home " - the Prelature Headquarters to be on Esquiline Hill?

(Rome) The agreement between the Holy See and the Priestly Fraternity of St. Pius X is final. The role of Pope Francis is decisive. This is reported by the Vaticanist Matteo Matzuzzi in today's edition of Il Foglio.

"The rift between the Priestly Society of St. Pius X (Lefebvrian) and the Holy See is immediately about to be repaired," says Matzuzzi. Evidence that the "complex negotiations" are moving towards a "positive solution" are the intentions of the Society to buy the Santa Maria Immacolata building complex on the Esquiline, one of the seven hills of Rome. The complex is located close to the Lateran. The large neo-gothic church was built for an order at the end of the 19th century. This included other buildings that were used as a school in recent years.

The study center is to be built near the Lateran

According to Il Foglio, there will be a study center of the Society and additionally the General House of Personal Prelature, as soon as the Society is recognized as such by the Holy See.

The approach by Pope Francis himself has accelerated. In January on the 17-20 Bernard Fellay, the Superior General of the Society, was quartered in Santa Marta in the Vatican. With him, Monsignor Alfonso de Galarreta and the Assistant General, Father Alain Nely, had come to Rome. At the talks, the Superior of the Sisters of the Society also took part. Father Nely is commissioned to complete the purchase at Esquiline.

The Society has had contacts, as Monsignor Fellay confirms, in Argentina with the then primate, Jorge Mario Bergoglio. "He has known us for a long time." If there were problems with a local bishop, one had turned to the primate. He said: "You are, of course, Catholic and not schismatic. I'll help you." He did.

That has to do with the laws of Argentina. The Latin country gives Catholic priests a residence permit only if there is an official confirmation from local church representatives that the priests are officially recognized. In this respect, in a single case (individual cases), there were interventions by Archbishop Bergoglio, who issued this confirmation for the Argentine state.

The fact that things had not already come to an agreement with Rome in 2012 led Matzuzzi to the resistance of the French part in the Society. Had it been up to the German District, the Society would already have "returned to communion with Rome".

"Fellay now seems ready to go to end the standoff, even at the cost of painful losses among his faithful and priests," says Matzuzzi.

Text: Giuseppe Nardi
Trans: Tancred

Monday, June 10, 2013

SSPX Superior-General Bp. Fellay interviewed by SSPX magazine on the 25th anniversary of 1988 Ordinations. "Of course I remain open to contacts from Rome"

Edit: as we've maintained throughout, for good or ill, Bishop Fellay is open to reconciliation.

1. What was your initial reaction when you learned that Archbishop Lefebvre had chosen you to be one of the priests to be consecrated?

 My first reaction was to think there must be others better than me; if possible, let this chalice pass from me! My second reaction was for my fellow priests, my brothers in the priesthood, "pro fratribus" because it is obvious that it is a big cross. It is a question of dedication for the others.

2. Can you recall your emotions and state of mind on June 30, 1988, after having received consecration from the hands of the Archbishop?

 I don't recall much about my own feelings or emotions. What I remember was how the whole congregation was electrified. The atmosphere was absolutely electric. I've never seen that in my whole life. This I do remember. It was during the ceremony as well as after; a great joy, nothing else. It was overwhelming.

3. In his Spiritual Journey, Archbishop Lefebvre describes a vision he had in the Cathedral of Dakar. Can you discuss how the 1988 Consecrations would seem to be a fulfillment of that vision?

Amazingly, I would say that I don't even make the connection between both. In fact, I don't think there is any. I don't think the measure of having bishops is directly related to the work itself. It's only a survival measure. It's not the essential of the work, which is to form and build priests according to the heart of Jesus. This is the main thing. Link to Rorate Caeli...

Friday, February 8, 2013

Swiss Bishop Attempting to Derail Reconciliation with the SSPX

Edit: His Lordship, the Bishop of Lausanne, appears as ill-informed about the dialogue as he is unwilling to concede good will on the part of Bishop Fellay. For someone who had participated in the dialogue, he is suspiciously unwilling to admit what other Church figures have been willing to admit, that there are two forces controlling the dialog. There is one which is willing to grant the SSPX recognition without any expectations, and there is another force which is completely uninterested in reconciliation and will look for pretexts and attempt to create an atmosphere of distrust.

Many blogs have pointed out that Protestant heretics are allowed to use Church property in the Diocese of Lausanne, but will dissident groups also be allowed to use these facilities? It seems to us that the SSPX's only true crime is that they have the temerity not only to hold, but to teach the Catholic Faith as well.

Here's the article in German from the Radio Vatican webpage:

Switzerland:  "The Society is Irresponsible"

[Radio Vatican] The Bishops of Lausanne, Genf and Fribourg, Charles Morerod reiterates his skepticism about the SSPX. In an interview with Vatican Radio, Morerod, who was before his episcopal ordination part of a Vatican dialogue commission with the Society, made a statement on Wednesday evening about a decree that prohibits the use church space in his diocese by the Society.

"I am surprised that we're speaking of it now, because I have published this decree. It was the decree but in September 2011 was decided by the Episcopal Conference, from when I did not even belonged to it! So I thought it was already prepared on my desk when I became a bishop, and was told that the Bishops' Conference each of its members were given the freedom if they wanted to publish it or not. The Bishop of Sion and the abbot of Saint-Maurice have therefore published a decree in January 2012, the bishops of Basel and St. Gallen then in February 2012. When you consider that the seat of the SSPX is located in the jurisdiction of the diocese of Basel and the seminary at the area of the Diocese of Sion, I am astounded that they did not show any reaction, more than that year. "

Moreover, the decree also say regarding the SSPX anything new compared to episcopal directives from the year 1999.

"There's really nothing new in this regard - almost nothing new. Except that at one point there is an update, because the text of Benedict XVI was quoted from the year 2009. So I waited before the publication of the decree for a year because I wanted to see, first of all, the evolution of the dialogue. And I have to say I was disappointed in how the dialogue developed " [Wishful thinking, perhaps?]

This disappointment was associated mainly with a book of one of the bishops of the SSPX: It examines the theology Benedict XVI. , accusing the Pope several times "without talking about the grist" before, to be heretical. That was indeed "serious" says Bishop Morerod.

"But I said then: After all, not even the Superior General of the SSPX, who wrote that. This one - that Bishop Fellay - but had asked the other bishops to be more conciliatory. So maybe there was hope? But then I see in November 2011, the text of a sermon by Bishop Fellay, who said among other things: we can not recognize the so-called New Mass as it is allowed. I said to myself: Well, really - this shows that our dialogue did not help much. And then Fellay said in a sermon: We are in terms of the dialogue now, back at the same point where we were in 1975 already. He asserted practical: What we have done, has brought nothing, except that it has probably worsened the situation even "!

[Bishop Fellay has never said anything about the way the Holy Father says Mass. We're afraid that such gratuuitous leaps are unhelpful, unless they're meant to help those who don't want the SSPX situation resolved.]

"Serious problems for Unity"

"Deeply irresponsible": this is what Bishop Morerod took from what the head of the SSPX then declared in December during a visit to Canada. There are, according to Fellay, the "enemies of the Church," namely "Jews and Freemasons" who sabotaged the talks in the Vatican with the Society and halted it.

"This is deeply irresponsible, not only because it is a very harsh criticism at the Vatican, but also because the story we ought to have taught that one should abstain from such a manner of speaking about the Jews better! The Council's teaching and the visits of John Paul II and Benedict XVI. in the Roman synagogue, which have criticized the way the SSPX always show a different face of the Catholic Church! And I do not want priests, who claim to be Catholic, the Catholic Mass as, classify bad 'or the Jews call enemies of the Church, because I think this is disturbing. "

And yet the western Swiss Bishop was afraid to flatly describe the SSPX as "schismatic". Their classification by the Roman Catholic Church is currently even now "unclear".

"It's not clear, because the Church sought to use its benevolence in its approach. But when a bishop of the Society, without being denounced, accuses the Pope of being a heretic, the Superior General, then the describes the Eucharist, which the Pope celebrates, as ' bad ' rank and insist that it brings 'the loss of faith with itself', I would say: This provides at least serious trouble for unity! "

Morerod indicates that he has not spoken with members of the SSPX in his diocese. Although he was willing to meet, but there is in the west of Switzerland not so many SSPX. That talks with the Society could ultimately lead to their agreement with the Vatican, the Bishop looks decidedly skeptical. Finally, the attitude of Fellay has "hardened since last fall even further."

"But when I'm away too pessimistic now - all the better! Finally, I would be the first one would be happy if things should be all right after all. A decree as what we - I emphasize: not only I, but we bishops - have signed, can be indeed change again if the situation changes. That would be even better. "
Link Radio Vatican ...