2, Chapter XXIX
presenting Mgr. Lefebvre's account of his audience with Pope John
Paul 11, it would be instructive to refer to the account given by
Ronald Singleton in The Universe (London) on 24 November.
Ronald Singleton's reporting is dominated by a pathological dislike
of the Archbishop and Catholic Tradition. The London Universe
is characterized by an almost total ignorance of the nature
of Catholicism, and hence of the values which Mgr. Lefebvre upholds.
The report began as follows:
A thaw in
the cold war waged for years by Mgr. Marcel Lefebvre against the
Pope and the Vatican began a few moments after the suspended French
Archbishop (now aged 73) was on Saturday ushered into the presence
of Pope John Paul II.
truth is that the Archbishop had never waged any form of war against
the Vatican. The Society of St. Pius X was canonically erected (see
Vol. I, p. 444), received praise for its work from Cardinal Wright,
Prefect of the Congregation for the Clergy (ibid., p. 445), and
was not officially in conflict with the Vatican until the Archbishop
refused to terminate the existence of his Society and Seminary in
response to an arbitrary and uncanonical demand following a discussion
with three cardinals, which he was subsequently informed was a trial.
The order came from a judge, who was not named, who had found him
guilty of an offence which was not specified (ibid., pp. 45-49,
and p. 284). This had taken place in 1975, which means that one
could refer accurately to a war waged by the Vatican against Archbishop
Lefebvre for three years, but not to "the cold war waged for
years by Mgr. Lefebvre against the Pope and the Vatican." Singleton's
phrase "the Pope and the Vatican" is of particular significance
in view of the traditional loyalty of British Catholics toward the
Holy Father. The reigning Pontiff when this report was written was
Pope John Paul II, and Archbishop Lefebvre had not uttered a single
word critical of him when Singleton wrote his report. We are thus
faced with a calculated falsehood. Singleton might, in attempting
to exculpate himself, claim that he was referring to the Archbishop’s
attitude to Pope Paul VI. If he had meant this he could have said
so. In point of fact the Archbishop never referred to Pope Paul
VI in terms of anything but the most profound respect. I would challenge
Singleton to cite a single instance where this was not the case
(ibid, p. 287-288).
went on to state that the Archbishop had "for a week waited
for a response to his plea for a talk with the Holy Father."
It would be interesting to learn how he came by this information
since, as was the case with the audience with Pope Paul VI, the
Archbishop: had not requested the audience, but had accepted an
invitation to an audience arranged through the intervention of a
also revealed that the Archbishop had gone to the Vatican “in a
state of humility.” One would hope that any Catholic received by
the Vicar of Christ would go into his presence in a state of humility,
but this is evidently not what Singleton meant, and in the sense
which he obviously meant it the allegation is totally false.
expressed surprise that the Pope had granted the Archbishop a private
audience of one hour, forty-five minutes: "a historic record
for a private audience." He continued:
When on Saturday
at 2:30 p.m. the Archbishop left his house at Albano there was
the usual drama: the green gates with sharp spikes, the only access
to the Lefebvre enclave surrounded by unclimbable walls, opened,
and "seminarians," who looked more like bodyguards than
men of prayer flanked him.
is a typical example of the gutter-press standards adopted by Singleton
and The Universe in their campaign of denigration against
the Archbishop. The objective is obvious. The typical Universe
reader, who will have no alter- native source of information,
is intended to see the Archbishop as some sort of ecclesiastical
Mafia godfather escorted by a band of gangsters. But what are the
facts? What Singleton intends the reader to accept as a fascist/traditionalist
fortress, an "enclave" accessible only through gates protected
with "sharp spikes," was the official seminary of the
Diocese of Albano. As the Society of St. Pius X was a religious
order enjoying full recognition by the Vatican, the Bishop of Albano
had had no scruples about selling it to Archbishop Lefebvre when
a lack of vocations made its continued existence under his own auspices
impracticable. The seminary was sold to the Society in strict accordance
with the requirements of Canon Law. The "unclimbable walls"
and "green gates with sharp spikes" were a feature of
the property when the Archbishop bought it, and not something added
to it by the Society, as Singleton could easily have discovered
had he troubled to ask. In fact, this was so obvious that there
was scarcely any need to ask. One has no alternative but to speak
of a deliberate attempt to mislead the readers of The Universe.
also the manner in which Singleton put the word "seminarians"
in quotation marks. This means that he does not believe them to
have been seminarians. If they were not seminarians what were they?
Mafia gangsters perhaps? I have had the good fortune to visit this
seminary and can confirm from my own experience that I have never
met a more refined, cultured, tolerant, and totally Catholic group
of young men than the professors and seminarians at Albano.
cited a comment he had obtained from an "aide" of Archbishop
Lefebvre. I quote:
aide, Mgr. Arrigo Pintonello said: "Let me remind you that
Archbishop Lefebvre is not a rebel but a man of God. He is simply
against the extravagances of Vatican Council II."
Singleton concludes that no Universe reader will attach any
credence to a statement made by an "aide" of Archbishop
Lefebvre. The fact is that the prelate in question is not an "aide"
of the Archbishop, but a young Italian Archbishop who is outstanding
for his defense of orthodoxy, and is in perfectly good standing
with the Holy See. Like a number of other prelates, he admires the
stand Mgr. Lefebvre has made for tradition, and I have been honored
to receive a letter from Mgr. Pintonello thanking me for my defense
of the Archbishop.
then went on to quote the Archbishop’s “aide” at Ecône, Mgr. Williamson.
The word "aide" is, in itself, loaded, applicable to gangsters
rather than prelates. In point of fact "Mgr." Williamson,
an English priest, has never been granted or even aspired to the
title of Monsignor.
shall now turn from the gutter-journalism of Singleton and The
Universe to read the truth.
with Pope John Paul II
given by His Excellency Mgr. Lefebvre
to the Seminarians at Ecône
21 December 1978
there is no representative of the press among you! Somebody
in disguise! In any case, I ask you to be discreet and not,
after this evening, to be running to the telephone to spread
what I shall be saying about the audience. The business is
not yet ended, and talks are in progress; there will be further
meetings, not perhaps with the Holy Father himself but probably
with Cardinal Seper, so what has been begun must not be hampered.
This is a new stage in our relations with Rome, with a Rome
somewhat changed, not the old Rome with which we had no difficulty.
Holy Father was informed that I was in Rome by Cardinal Siri whom
I had gone to visit on my arrival in Rome. Cardinal Siri wanted
to intervene so that I should have this audience. I did not myself
ask Cardinal Siri for the audience – I was thinking of having it
later, as it was still too soon and it would be better to wait until
the Pope had been informed and events would show what line the Pope
would take, what he was thinking. But as soon as I met Cardinal
Siri he said: “Fine! Next week I have an audience with the Pope,
and if you like I'll talk to him about it. We'll certainly discuss
did have an audience the next week, on the Monday. I had visited
him on Friday and on the following Monday he had his audience (he
hadn't told me the day: it could have been Thursday, Friday). That
Monday evening he told me, saying: "Good. It is arranged. The
Holy Father will receive you on Saturday at 4:30 in his private
apartments"- on Saturday, for, as the Pope had said to him,
he wanted the meeting to be on Our Lady's day so that it would be
under her patronage. I was to get in touch with one of his friends
who would bring me to the Holy Father's private apartments – as
it was not an official audience it could not take place in the offices
where the Pope is accustomed to receive those who have an audience
have often been to see the Popes, one after another, Pope Pius XII,
Pope John XXIII, Pope Paul VI – but always in the official places,
never in the private apartments. So I thought it better to keep
out of sight for a day or two so as to avoid being eventually interrogated
by people in the Vatican, who always know everything. It is difficult,
I said to myself: I don't know how I can get to the Vatican without
the news being in the press beforehand. Monday to Saturday evening!
It would be a miracle if nothing appeared in the press. And, if
it did get in, would I have the audience?
at the Vatican
afternoon, 18 November 1978
things were so well arranged that nobody knew. I started on Saturday
afternoon in Monsieur Pedroni’s car. He drove me to the little Holy
Office Square where the entrance to the Vatican now is. There we
were joined by the car of the secretary appointed by Cardinal Siri,
and I went off in that car, so that no one should see a car with
a Swiss – still less a Valais! – registration, especially as no
one comes to the Vatican on Saturday afternoons: they are all away
on holiday. But the Swiss Guards saw me change from one car to another.
And it seems, though I did not notice it myself, that when Monsieur
Pedroni and the Abbé du Chalard stayed on in the Holy Office Square,
and were strolling under the colonnade of St. Peter's waiting for
me to return from the audience, they were spotted by a young man
who was already there, and who waited as they did, smiling from
time to time. They both said: "That is surely someone in the
know. He saw Monseigneur leave and is waiting for him to come back.
He is certainly up to something!" And that is just what happened.
As soon as I got back he rushed to the telephone to pass on his
news, so that the same evening on the radio and the next the Italian
newspapers the news was out.
the Pope’s Private Apartments
we got to the Court of Saint Damasus, there was nobody there except
a Swiss Guard. Mgr. Magee, an Irishman, who had been secretary to
Pope Paul VI, came down as soon as he saw the car and led me to
a private life which goes up directly to the Holy Father’s private
apartments. That made things easier. I did not know of that lift,
and I should have taken the official lift up to the third floor
– I knew where it was. So we reached the private apartments, and
the secretary took me for a short visit up to the Chapel, a Chapel
which is completely standard, not in the modern but totally in the
old style – a fine simple altar, altar screen, candlesticks, the
Cross, tabernacle; a nun dressed as a nun was praying before the
Blessed Sacrament. I genuflected, stayed there for a few moments,
and left. I was led then into a salon where there was a round table
and seven or eight armchairs, all alike. I asked myself: “Where
is the Holy Father going to sit?” I could not say. Was I be led
into another salon, nearby? I stayed where I was, and the secretary
said: “The Holy Father will be coming.”
so it was. Scarcely had he closed the door when the Holy Father
arrived and embraced me warmly. I confess that it occurred to me
that he had done the same with the communist mayor a few days before!
However, ecumenism is the current practice! So he gave me a friendly
embrace, sat at my side, and, very simple, without ceremony, he
got straight into the conservation: “I am glad to see you. I know
one of your good friends, Cardinal Thiandoum. I had met him before,
but he came specially to talk to about you.” So we spoke of Dakar
and such-like subjects. I said that I had ordained him priest. The
Pope asked: “Did you also consecrate him?”
replied: "No, I did not consecrate him as I had already left,
but it was he who succeeded me: it was the Apostolic Delegate, my
successor, who consecrated him."
he replied, "so you have been an Apostolic Delegate?"
indeed. I was Apostolic Delegate for eleven years."
then, you must have been engaged in diplomacy.
ever so little, ever so little."
by his office an Apostolic Delegate is not a diplomat, he is nonetheless
the delegate of the Holy Father and the French government agreed
to give him all the honors of a Nuncio, which made him the diplomatic
representative of the Holy Father.
Archbishop Explains the Seminary
chatted like that for a while. Then: "But we had better get
down to business."
Holy Father. If you wish I will tell you briefly the position of
the Fraternity, how it began, etc."
gave him the story that you know already, from Fribourg with Mgr.
Charriere, the decree of erection, the canonical existence of the
Fraternity for five years, perfectly legal in its foundation; the
seminary authorized by Mgr. Adam; the Albano House authorized by
Mgr. Mamie (though he is not very favorable, as I told the Pope)
and by Mgr. Maccario.1
Pope interjected: "So your Albano House is quite legal?"
I replied: "Yes." Someone must have told him it was a
Plan for the Suppression of the Fraternity
French Bishops then became jealous of this seminary which was growing
fast." And I quoted to him what Cardinal Lefebvre (whom I knew
well: he is my cousin) had written and had printed: that there could
be no pardoning Mgr. Lefebvre for taking up, at the Council, positions
contrary to those of the French Bishops. I said: "You can see
what the French episcopate already thought of me. Obviously, seeing
this growing seminary and the prospect of its training priests as
they could not do themselves, they were disturbed. So they entered
into a veritable conspiracy, with Cardinal Villot and Cardinal Garrone,
and later with Cardinal Wright and Cardinal Tabera: they decided
to pretend to have an official investigation. They sent two Apostolic
Visitors2 who did not even visit the Chapel, and
who left no word behind them, no report. I do not know what the
conclusions were from their visit, but what they said was scandalous.
I myself said to them: “I know very well why you are here – to condemn
and to suppress this seminary. That means so many fewer priests,
although the whole world is short of them and here in France the
number of seminarists is going down rapidly. Why come to this seminary?
What shall we do when there are no more priests?' To which they
both replied at once: 'Oh, we’ll ordain married men!' They were
from Rome, and that, you will agree, was a bit too much!"
listened, with great attention. I went on: "The meeting which
I had with the Cardinals just for information was not a tribunal!
Cardinal Garrone himself said so: it was merely an interview in
which explanations could be given to supplement the (Apostolic)
visitation of 11 November 1974.3
Yet, a few weeks later came the condemnations, totally illegal,
for it was Mgr. Mamie who withdrew the canonical institution, which
he had no right to do: when a bishop has accepted a Congregation
in his diocese he cannot suppress it: Rome
has to issue a decree of suppression, not the bishop of the place
(Canon 493). When that happened I went back to Rome, to the Signatura
Apostolica, where Cardinal Staffa received my protest. I even
paid the fee due for its reception; and, together with my lawyer
and Cardinal Staffa 's delegate, we signed the protocol of the reception
of my complaint at the Signatura. But a few days later Cardinal
Villot wrote a letter in his own hand forbidding the examination
of my case and an investigation into whether I was right or not."
said then to the Holy Father: "I don't know if the communists
can improve on that!" He laughed. "Faced with that contempt
for natural rights, good sense and canon law, it seemed to me that
I was not obliged to submit to such a measure. That is why I kept
the seminary going. Obviously that has made our relations with Rome
delicate; but I hope the priests trained in the Fraternity are good
priests, devoted to Rome."
Same Old Accusation: You are Against the Pope: NO!
what, precisely, are we accused of? Since this difficulty with Rome
we are accused of being 'against the Pope, against the Council,
and against the reforms, especially the liturgical reform.' Listen:
we are not at all against the Pope – that is absolutely false! We
were calumniated on those points to Pope Paul VI, and that is why
it was made so difficult for us to see him, and why he was so hard
on us. He was made to believe that I got the seminarians to take
an oath against the Pope. He accused me of that in my audience with
him. That is too bad! I can understand why they did not want me
to go near the Pope – they had told him such serious calumnies."
I added: "It was not through Cardinal Villot that I saw the
Pope. It happened quite unexpectedly. A Father LaBellarte, whom
I did not know, said to me one day: 'Go to Rome and see the Pope.
He wants to see you.' I replied: “I shall not see the Pope.
They have always prevented me from seeing him. I’ve been waiting
for five years to see him, and they have refused me every time.’
‘Oh, yes, you'll see him.' In fact, I saw Pope Paul VI, but against
the will of Cardinal Villot who, the evening before, learning that
I was to have the audience, forced the Pope to have Mgr. Benelli
present at our audience.”4
could tell that he was listening to me with great attention and
interest. I told him again: "We pray for the Pope. We are perhaps
one of the few seminaries which still pray for the Pope. At Benediction
of the Blessed Sacrament we sing the prayer for the Pope, in the
Canon of the Mass we name the Pope. The Albano House was founded
precisely for the acquisition of romanita,5
to attach us to Rome, to the successor of Peter to all that is represented
by Rome and the Roman Church.”
was then that he asked me: "How many seminarians have you?”
hundred and seventy."
one hundred and seventy!"
there are thirty at Albano, ninety at Ecône, and the rest at our
two other seminaries in the U.S.A. and Germany."
are Against the Council! No!
continued: “As to the Council, there are certainly things in the
Council which are hard to admit; but I should be ready to sign a
sentence like this: 'I accept the Acts of the Council interpreted
in the sense of tradition.' That is a sentence which I think I could
eventually accept and sign, if you so wish.”
that is fine, fine! But that is ordinary and obvious! Would you
really agree to sign such a sentence?"
replied: "Certainly, I am ready to sign it, provided it contains
the phrase 'interpreted in the sense of tradition'."
said again: "But that is just ordinary," He seemed to
be thinking that that settled the business of the Pope and the business
of the Council, Both questions were settled, so now what about the
question of the Liturgy?
Liturgical Reform…in Poland!
said, "Oh, yes. The question of the liturgy…We are evidently
very attached to the Mass of Saint Pius V and also to the traditional
rites. All around us we see these reforms and their consequences:
the destruction of churches, the closing of seminaries, the lack
of respect for the Blessed Sacrament."
that point, of course, and without a pause, as though his mind were
still in Poland, he said to me: "But, you know, in Poland it
is all going very well! The reforms have been effected, but I assure
you there is plenty of respect for the Blessed Sacrament. Besides,
we have had lots of difficulties with the communists. Our people
are very respectful to the Blessed Sacrament, and are very devout.
We fight for devotion to the Holy Eucharist, processions, any show
of devotion: we fight. And what has caused us most pain, let me
tell you, and made us suffer, is the suppression of Latin. I myself
think that it was most painful for us. But now! What do you want
to do? The seminarians no longer know Latin; they all read the breviary
in the vernacular; Latin is not taught any- where; what do you want
to do? What do you want us to do? Besides, perhaps the people understand
the Mass better, what is said at Mass."
then permitted myself to say: " Are you not afraid, all the
same, that because of those reforms a certain Protestant and neomodemist
spirit will in the end creep slowly but surely into seminaries,
I know very well that there have been complaints from the faithful
who are afraid. We are not altogether free from difficulties, but,
after all, they don't amount to much."
I said to him: "Holy Father, listen. I have in my pocket a
letter from a Polish bishop."
looked at it: "N..., he is the communists' Enemy Number One.
They are scared of him." He read part of the letter and then
he said to me: "Yes, but you have to be careful. I wonder if
this letter is genuine. One of the communist tricks is to compose
false letters and spread them left, right and center as to divide
the Catholics and divide the bishops."
course, I am no judge of that."
he said, "these liturgical questions: they are disciplinary
questions, disciplinary: perhaps we had better look into the question."
went back to the Council: "You know, the Decree on Religious
Liberty has been a great help to us in Poland."
doubt. It can serve in that way – an argumentum ad hominen;
but all the same there have been serious consequences of that declaration
since its approval by the Council, above all the laicization and
de-Christianization of Catholic States." I quoted Colombia,
the Canton of Valais, and the words of the Nuncio at Berne whom
I had myself asked why Mgr. Adam had written to his diocesans inviting
them to vote suppression of the first article in the Valais Constitution
according to which the Catholic religion is the only one officially
recognized in the Canton of Valais. I said to the Nuncio: “That
is a bit too much!”
Nuncio replied: “But the social reign of Our Lord Jesus Christ is
very difficult these days.”
I said: "And the Encyclical Quas Primas. What about
that, then?" He replied: "Today, Pope Pius XI would not
Holy Father then said to me: "That's not the way to say it.
We should say, rather: 'He would not write it in the same way’."
replied: “That may be so…but the social Reign of Our Lord Jesus
Christ should certainly be acknowledged in Catholic States. There
are plenty of communist States based on the communist religion,
and Muslim States whose official religion is Islam, and Protestant
States whose official religion is Protestantism. I don't see why
Catholic States…why there can't be officially Catholic States."
The Pope answered: “Oh, yes, yes, that's true."
Must Come to a Practical Solution”
now," he said, "we must be practical, we must come to
answered: "Could you nominate an intermediary with whom I could
discuss, and examine things more closely?"
said: "Precisely! I thought of that, and it will be Cardinal
Seper. I very much want it to be Cardinal Seper, he is a friend
of mine, I know him well, he knows your business and will be dealing
with it. I'll call him at once."
Seper: “You are making a banner out of the Mass of Saint Pius V!”
He is efficient!"
Pope got up at once – smartly, I can tell you! He is lively. He
went to his office and phoned for Cardinal Seper to come, and he
arrived three or four minutes later. He sat on my right. I wish
a photograph could have been taken! The Pope on my left, Cardinal
Seper on my right – very democratic!
Pope summed up quickly for the Cardinal and said: "We must
find a solution without delay."
the Cardinal then proved difficult. "Yes," he said. "But
wait a moment. They are making a banner out of the Mass of Saint
I said, "Not a banner! The Mass is of capital importance, essential
in the Church, and that is why for us it is a grave and primary
Cardinal answered: "What Pope Paul VI said to me was true!
He would have made it possible to say the Mass of Saint Pius V if
you had not turned that Mass into a banner!”
that he meant that we criticize the other Mass, that we do not want
it: and, upon my word, that is exactly true.
went on: "Monseigneur, two and a half years ago you came to
came to ask my advice. What did I tell you? I told you: 'Obedience,
obedience, obedience, obedience!' There!"
And what did obedience require me to do?"
you had closed your seminary and all your Houses, if you had stopped
everything, stopped it for a year and a half or two years, everything
could then have been arranged."
I think is a totally gratuitous assertion. I do not know what would
have become of us. We should have been dead, and we should have
continued dead, just that!"
End of the Audience
Pope intervened: "Yes. Look into that…stay here, I have to
go, Cardinal Baggio is waiting for me with dossiers this high! Your
Eminence, stay and talk."
the Cardinal had no wish to stay with me. He got up, saying: “No.
Not now. In any case, Monseigneur, you will be receiving a letter
in two or three weeks asking you to come again to Rome for an interview.
We can talk of these things then. Besides, you must be given the
results of the study we made of what you sent to the Congregation
for the Doctrine of the Faith." That was the end. I paid my
respects to the Pope who once more embraced me warmly. I said good-bye
to Cardinal Seper, and we parted. And that's how matters stand for
We give a Direction to the Reform, and Limit the Damage?
I noticed in the Holy Father is that he is very pious, that he has
a great love for the Blessed Virgin, that he is completely anti-marxist
(I do not say anti-communist, but anti-marxist), and that he will
do all he can to suppress abuses and keep the reform within limit;
but I must confess that he appears to be basically in agreement
with the Council and with the reforms – he just does not question
them. And that is serious, because it means that he is for ecumenism,
for collegiality, and for religious liberty.
the same Three Things!
are the three capital ideas from the Council. It is they which make
the spirit of the Council. They are what the progressives wanted
and what in practice they obtained – watered down perhaps, but they
got them, and they will not loosen their hold on them! Study those
ideas, and see how serious they are!
Collegiality: that means number against person, the law of number
against the authority of the person. It is no longer the person
who has authority, but number! It is democracy, or at least the
democratic principle. It is no longer Our Lord Who commands
through the authorities (it is Our Lord Who is the Authority, and
in the Church all those who have authority – Pope, Bishops, Priests
– share in the authority of Our Lord). By the very fact that number
is put in the place of the person, that authority is given to number,
authority is in the people, in the rank and file, in the group.
That is absolutely contrary to what Our Lord wanted, to the personal
authority which He always wanted to give: the Pope has a personal
authority; the Bishop has a personal authority by his consecration;
the Priest has a personal authority by his sacramental character,
his ordination; in the Church authority is personal. The subject
of authority (he who is going to exercise it) may be designated
democratically, but the authority cannot be so given. That is an
important principle. On a false principle Our Lord could lose His
Ecumenism: Fraternity. That is not directly contrary to Our
Lord, but ecumenism is, for it is a fraternity which destroys paternity.
Who makes the unity of brothers? It is the father. Ecumenism makes
us all brothers in a sentimental communion but no longer in the
faith, no longer in the faith taught us by Our Lord, no longer in
the "Father" we have in the Creed. That unity is not in
the Father but in a vague feeling of subjectivism, of religious
sentiment : it is Modernism.
Religious Liberty: that is conscience in place of law. Once
more something subjective in place of law, which is objective. And
what is this law? It is the Word of God. The Word of God is the
Law: Our Savior Himself is our Law. You can see how all that is
directly opposed to the authority of Our Lord!
Those Three Principles the Church Cannot Survive.
for the Church, is a catastrophe. The Church cannot live in an atmosphere
directly opposed to Our Lord, its Founder, opposed to what makes
the unity of the Church, her truth and her law. They have no hope
of damming the harm done by those principles. They will try to set
limits, to make the catechisms a little more orthodox; but until
they have gone back to those fundamentals of the Council and brought
them into line with tradition there is nothing to be done. It is
that which is serious.
is no Longer a Polish Bishop!
is a pity. He seems to be attached to order and discipline; but
he is certainly filled with Liberal ideas. Cardinal Wyszynski could
well tell himself: "He did well as Archbishop of Cracow, because
he fought the communists." That is what makes the unity of
Poland, anti-communism and devotion to the Blessed Virgin – the
devil is in communism, and then there is the Blessed Virgin: with
two such elements it is easy to see how the Poles can be united
among themselves and with their bishops. But Poland and the circumstances
of Poland are one thing: what matters is what he is going to do
as Pope. For in the West, communism does not have such a hold, and
as for devotion to the Blessed Virgin, he himself has it, but where
is it now in the surrounding world? And that is the problem. What
he was able to do as bishop united with the other Polish bishops
to save the reign of Our Lord from disappearing – will he be able
to do that as Pope, in other, completely different, circumstances?
least we can pray to the Blessed Virgin that when he becomes aware
of the gross difficulties he will meet in the exercise of his power
as Pope he will reconsider himself and perhaps conclude that he
must return to Tradition. That is a grace for which we should pray
to the Blessed Virgin. In another three or four months we shall
know one way or another, when he has had a look at his surroundings
and at what is happening in Western Europe.
Mgr. Maccario was bishop of the Diocese of Albano, near Rome, from
whom Archbishop Lefebvre acquired, and established canonically,
his Italian seminary.
Courtesy of the Angelus
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