Newsletter of the District of Asia

 Jan - June 2003

St Pius X :
“The Saint and the Guide for today’s men!”

(Pope Pius XII, 1954)

By Fr. Daniel Couture

continued from page 1

6) The Structure of the Church

St Pius X
Encyclical 'Gravissimo Munere'
Aug. 10,1906
On the French Association of worship

Historical Note: The French government, having voted the law of separation of Church and State, tried also to force St Pius X to accept committee-run dioceses and parishes. These committees — Associations of Worship — would have been composed of clergy and laymen.

" It is for this reason that, with reference to the associations for public worship as the law establishes them, we decree that it is absolutely impossible for them to be formed without a violation of the sacred rights pertaining to the very life of the Church. But as this hope fails Us while the law remains what it is, We declare that it is not permissible to try this other kind of association as long as it is not established in a sure and legal manner that the Divine Constitution of the Church, the immutable rights of the Roman Pontiff and of the Bishops, as well as their authority over the necessary property of the Church and particularly over the sacred edifices, shall be irrevocably placed in the said associations in full security. To desire the contrary is impossible for us, without betraying the sanctity of Our office and bringing about the ruin of the Church of France."



The Conciliar Church
Vatican II
Constit. 'Lumen Gentium', Nov. 21, 1964
On Collegiality

"37. (...) Let the spiritual shepherds recognize and promote the dignity as well as the responsibility of the laity in the Church. Let them willingly employ their prudent advice. Let them confidently assign duties to them in the service of the Church, allowing them freedom and room for action. Further, let them encourage lay people so that they may undertake tasks on their own initiative. Attentively in Christ, let them consider with fatherly love the projects, suggestions and desires proposed by the laity. However, let the shepherds respectfully acknowledge that just freedom which belongs to everyone in this earthly city.

A great many wonderful things are to be hoped for from this familiar dialogue between the laity and their spiritual leaders: in the laity a strengthened sense of personal responsibility; a renewed enthusiasm; a more ready application of their talents to the projects of their spiritual leaders. The latter, on the other hand, aided by the experience of the laity, can more clearly and more incisively come to decisions regarding both spiritual and temporal matters. In this way, the whole Church, strengthened by each one of its members, may more effectively fulfill is mission for the life of the world."

Code of Canon Law (1983)

"Can. 536 §1 If, after consulting the council of priests, the diocesan Bishop considers it opportune, a pastoral council is to be established in each parish. In this council, which is presided over by the parish priest, Christ's faithful, together with those who by virtue of their office are engaged in pastoral care in the parish, give their help in fostering pastoral action. §2 The pastoral council has only a consultative vote, and it is regulated by the norms laid down by the diocesan Bishop.

Can. 537 In each parish there is to be a finance committee to help the parish priest in the administration of the goods of the parish, without prejudice to can. 532. It is ruled by the universal kw and by the norms laid down by the diocesan Bishop, and it is comprised of members of the faithful selected according to these norms."

Comments: Diocesan and Parish Councils composed of priests and laity are paralyzing the power of Bishops and Parish priests, not just in financial matters but also in truly ecclesiastical ones. Two very recent, simple and typical examples:

1) In the Angelus of May 2003, p-14, we read the letter of the bishop of Phoenix, USA to a priest, Fr. Polycarpio, rebuking him for having returned to the traditional Mass recently:

"(This issue) has come up for discussion at meetings both of the Presbyteral Council and Diocesan Pastoral Council. The last time the issue was addressed, it was strongly recommended to me by both my priests and members of the laity that I not grant permission for this Mass to be celebrated. My decision was not an arbitrary one, but involved consultation with both clergy and laity."

2)  This May 2003, in an Asian country, a Traditional Funeral Mass was allowed in a parish church by permission of the parish priest. Afterwards, the parish priest was severely rebuked by his parish Council, mostly lay people, for having given this permission.

7) Conversion or Ecumenism?

St Pius X
Apostolic Letter 'Our Apostolic Mandate'
Aug. 25, 1910
Against the French movement "Sillon"

"The same applies to the notion of Fraternity which they found on the love of common interest or, beyond all philosophies and religions, on the mere notion of humanity, thus embracing with an equal love and tolerance all human beings and their miseries, whether these are intellectual, moral, or physical and temporal. But Catholic doctrine tells us that the primary duty of charity does not he in the toleration of false ideas, however sincere they may be, nor in the theoretical or practical indifference towards the errors and vices in which we see our brethren plunged, but in the zeal for their intellectual and moral improvement as well as for their material well-being. Catholic doctrine further tells us that love for our neighbor flows from our love for God, Who is Father to all, and goal of the whole human family; and in Jesus Christ whose members we are, to the point that in doing good to others we are doing good to Jesus Christ Himself. Any other kind of love is sheer illusion, sterile and fleeting.

Indeed, we have the human experience of pagan and secular societies of ages past to show that concern for common interests or affinities of nature weigh very little against the passions and wild desires of the heart. No, Venerable Brethren, there is no genuine fraternity outside Christian charity. Through the love of God and His Son Jesus Christ Our Saviour, Christian charity embraces all men, comforts all, and leads all to the same faith and same heavenly happiness. (...)

We fear that worse is to come: the end result of this developing promiscuousness, the beneficiary of this cosmopolitan social action, can only be a Democracy which will be neither Catholic, nor Protestant, nor Jewish. It will be a religion (for Sillonism, so the leaders have said, is a religion) more universal than the Catholic Church, uniting all men become brothers and comrades at last in the 'Kingdom of God'. - 'We do not work for the Church, we work for mankind.'

And now, overwhelmed with the deepest sadness, We ask Ourselves, Venerable Brethren, what has become of the Catholicism of the Sillon? Alas! this organization which formerly afforded such promising expectations, this limpid and impetuous stream, has been harnessed in its course by the modern enemies of the Church, and is now no more than a miserable affluent of the great movement of apostasy being organized in every country for the establishment of a One-World Church which shall have neither dogmas, nor hierarchy, neither discipline for the mind, nor curb for the passions, and which, under the pretext of freedom and human dignity, would bring back to the world (if such a Church could overcome) the reign of legalized cunning and force, and the oppression of the weak, and of all those who toil and suffer."


The Conciliar Church John Paul II
Message to Heads of State
Feb. 24, 2002
False ecumenism, the meetings of Assist. Towards One World Church

"The inspired reflections of these men and women, representatives of different religious confessions, their sincere desire to work for peace, and their common quest for the true progress of the whole human family, found a sublime and yet concrete form in the 'Decalogue' proclaimed at the end of this exceptional day.

I have the honor of presenting to Your Excellency the text of this common agreement, convinced that these ten propositions can inspire the political and social action of your government.

I observed that those who took part in the Assisi Meeting were more than ever motivated by a common conviction: humanity must choose between love and hatred. All of them, feeling that they belong to one and the same human family, were able to express their aspiration through these ten points, convinced that if hatred destroys, love, on the contrary, builds up.

I hope that the spirit and commitment of Assisi will lead all people of goodwill to seek truth, justice, freedom and love, so that every human person may enjoy his inalienable rights and every people, peace. For her part, the Catholic Church, who trusts and hopes in 'the God of love and peace' (II Cor 13,11), will continue to work for loyal dialogue, reciprocal forgiveness and mutual harmony to clear the way for people in this third millennium."

"Assisi" Decalogue for Peace

1.  We commit ourselves to proclaiming our firm conviction that violence and terrorism are incompatible with the authentic Spirit of religion, and, as we condemn every recourse to violence and war in the name of God or religion, we commit ourselves to doing everything possible to eliminate the root causes of terrorism.

2.  We commit ourselves to educating people to mutual respect and esteem, in order to help bring about a peaceful and fraternal coexistence between people of different ethnic groups, cultures, and religions.

3. We commit ourselves to fostering the culture of dialogue, so that there will be an increase of understanding and mutual trust between individuals and among peoples, for these are the premises of authentic peace. (...)"(Zenit, March 4, 2002)

8) Teach all nations!

St Pius X
Encyclical Acerbo nimis April 20,1905
Publication of a universal catechism, 1912
On the necessity of teaching catechism as
the great means of evangelization

"We are forced to agree with those who hold that the chief cause of the present indifference and, as it were, infirmity of soul, and the serious evils that result from it, is to be found above all in ignorance of things divine. This is fully in accord with what God Himself declared through the Prophet Osee: 'And there is no knowledge of God in the land. Cursing and lying and killing and theft and adultery have overflowed: and blood hath touched blood. Thereafter shall the land mourn, and everyone that dwelleth in it shall languish.'

It is a common complaint, unfortunately too well founded, that there are large numbers of Christians in our own time who are entirely ignorant of those truths necessary for salvation. And when we mention Christians, We refer not only to the masses or to those in the lower walks of life — for these find some excuse for their ignorance in the fact that the demands of their harsh employers hardly leave them time to take care of themselves or of their dear ones — but We refer to those especially who do not lack culture or talents and, indeed, are possessed of abundant knowledge regarding things of the world but live rashly and imprudently with regard to religion. It is hard to find words to describe how profound is the darkness in which they are engulfed and, what is most deplorable of all, how tranquilly they repose there.

And so Our Predecessor, Benedict XIV, had just cause to write: 'We declare that a great number of those who are condemned to eternal punishment suffer that everlasting calamity because of ignorance of those mysteries of faith which must be known and believed in order to be numbered among the elect.' "


The Conciliar Church

Since Vatican II, we have noticed a complete destruction of the teaching of catechism. "The new catechesis has become a search rather than a teaching, and seeks to produce existential answers rather than intellectual convictions. "(Iota Unum, P-259)

Multiplicity of catechisms have been encouraged, with a contempt of memorization.

The modern catechisms have changed so much that after 10-12 years in Catholic schools, most Catholic students barely know their faith.

Many catechisms — approved by the national Bishops' Conferences—actually deny some articles of faith or points of morality. The infamous Dutch Catechism denied the existence of angels, of a sacramental priesthood, of the real presence; the Canadian Catechism promoted Marxism; the French "Pierres Vivantes" denied the Ascension, etc.


9) Fight against or promotion of Modernism

St Pius X

Syllabus 'Lamentabili', July 3,1907
Encyclical 'Pascendi Dominici'
Sept. 8, 1907
Condemnation of the errors of
Modernism, and indicating thomistic
philosophy as the first means to eradicate modernism

Decree 'Sacrorum Anstitistum'
Sept. 1, 1910
Practical rules to fight Modernism in
seminaries, Anti-modemist-oath

"Although (the modernists) express their astonishment that We should number them amongst the enemies of the Church, no one will be reasonably surprised that We should do so, if, leaving out of account the internal disposition of the soul, of which God alone is the Judge, he considers their tenets, their manner of speech, and their action. Nor indeed would he be wrong in regarding them as the most pernicious of all the adversaries of the Church. For, as We have said, they put into operation their designs for her undoing, not from without but from within. Hence, the danger is present almost in the very veins and heart of the Church, whose injury is the more certain from the very fact that their knowledge of her is more intimate. Moreover, they lay the axe not to the branches and shoots, but to the very root, that is, to the faith and its deepest fibers. And once having struck at this root of immortality, they proceed to diffuse poison through the whole tree, so that there is no part of Catholic truth which they leave untouched, none that they do not strive to corrupt. Further, none is more skillful, none more astute than they, in the employment of a thousand noxious devices; for they play the double part of rationalist and Catholic, and this so craftily that they easily lead the unwary into error; and as audacity is their chief characteristic, there is no conclusion of any kind from which they shrink or which they do not thrust forward with pertinacity and assurance. To this must be added the fact, which indeed is well calculated to deceive souls, that they lead a life of the greatest activity, of assiduous and ardent application to every branch of learning, and that they possess, as a rule, a reputation for irreproachable morality. Finally, there is the fact which is all but fatal to the hope of cure that their very doctrines have given such a bent to their minds, that they disdain all authority and brook no restraint; and relying upon a false conscience, they attempt to ascribe to a love of truth that which is in reality the result of pride and obstinacy. (...)

Remedies to Modernism

In the first place, with regard to studies, We will and strictly ordain that scholastic philosophy be made the basis of the sacred sciences. (...) And let it be clearly understood above all things that when We prescribe scholastic philosophy We understand chiefly that which the Angelic Doctor has bequeathed to us, and We, therefore, declare that all the ordinances of Our predecessor on this subject continue fully in force, and, as far as may be necessary, We do decree anew, and confirm, and order that they shall be strictly observed by all. In seminaries where they have been neglected it will be for the Bishops to exact and require their observance in the future; and let this apply also to the superiors of religious orders. Further, We admonish professors to bear well in mind that they cannot set aside St. Thomas, grave disadvantage." ('Pascendi' nn. 3,45)

Motu Proprio 'Doctoris Angelici'
June 29, 1914

"So far as studies are concerned, it is Our will and We hereby explicitly ordain that the Scholastic philosophy be considered as the basis of sacred studies. . . . And what is of capital importance in prescribing that Stochastic philosophy is to be followed, We have in mind particularly the philosophy which has been transmitted to us by St. Thomas Aquinas. It is Our desire that all the enactments of Our Predecessor in respect thereto be maintained in full force; and, where need be, We renew and confirm them and order them to be strictly observed by all concerned. Let Bishops urge and compel their observance in future in any Seminary in which they may have been neglected. The same injunction applies also to Superiors of Religious Orders. St. Thomas perfected and augmented still further by the almost angelic quality of his intellect all this superb patrimony of wisdom which he inherited from his predecessors and applied it to prepare, illustrate and protect sacred doctrine in the minds of men. Sound reason suggests that it would be foolish to neglect it and religion will not suffer it to be in any way attenuated. And rightly, because, if Catholic doctrine is once deprived of this strong bulwark, it is useless to seek the slightest assistance for its defence in a philosophy whose principles are either common to the errors of materialism, monism, pantheism, socialism and modernism, or certainly not opposed to such systems.

Letter "I answer with my own hand"
Oct. 20, 1912

On the attitude towards newspapers 'of penetration',
i.e. which appear Catholic but ignore the modernist crisis raging.

"How can We approve certain newspapers, hiding under the banner "Catholic", because they sometimes relate papal audiences and reproduce Vatican notes, while not only do they never say a word on the liberty and independence of the Church, but also pretend not to see the war done to the Church? (These newspapers), without converting any of our adversaries (who despise them for their sole Catholic appearance), cause the greatest harm to good people: these latter seeking light find only darkness; needing food, they suck poison; instead of finding truth and strength to maintain themselves firm in the faith, they find arguments to become, in such a grave matter, careless, apathetic, indifferent. Oh, how much harm do these newspapers do to the Church and to souls! And what great responsibility, especially for the clerics who spread them, encourage them, recommend them!" ('Documents Pontificaux de St Pie X', Editions du Courrier de Rome, vol. 2, p. 480-481)


The Conciliar Church

Vatican II

Decree 'Optatam Totius', Oct. 28, 1965

"15. The philosophical disciplines are to be taught in such a way that the students are first of all led to acquire a solid and coherent knowledge of man, the world and of God, relying on a philosophical patrimony which is perennially valid and taking into accounts the philosophical investigations of later ages. This is especially true of those investigations which exercise a greater influence in their own nations. Account should also be taken of the more recent progress of the sciences. The net result should be that the students, correctly understanding the characteristics of the contemporary mind will be duly prepared for dialogue with men of their time.

The history of philosophy should be so taught that the students, while reaching the ultimate principles of the various systems, will hold on to what is proven to be true therein and will be able to detect the roots of errors and to refute them.

In the very manner of teaching there should be stirred up in the students a love of rigorously searching for the truth and of maintaining and demonstrating it, together with an honest recognition of the limits of human knowledge. Attention must be carefully drawn to the necessary connection between philosophy and the true problems of life, as well as the questions which preoccupy the minds of the students. Likewise students should be helped to perceive the links between the subject matter of philosophy and the mysteries of salvation which are considered in theology under the higher light of faith."

Comments: The specific mention of Thomism is omitted in the above. 15 on the formation of priests, a mention that was ordered by Leo XIII in 'Aeterni Patris' and by Canon Law (1917), c. 1366.

With Vatican II, and the New Theology re-habilitated by Vatican II, we have witnessed the flooding of all these condemned errors, the rejection of thomistic philosophy, in most seminaries.

"Scholasticism doesn't adapt itself to non Western people... The Council should not take position on philosophical systems" Cardinal Leger, Intervention during Vatican II (Iota Unum (French) p.439.) This was the exact attitude of many bishops during the Asian Synod, in 1998.

The anti-modernist oath was suppressed in 1967. Why?

In the fight against modernism by maintaining the Tridentine Mass, those who have accepted the Indult and put themselves under Ecclesia Dei Commission, have never the less been obliged to remain silent on the very existence of the modernist crisis and of its causes (compare with the letter of St Pius X, Oct. 20, 1912, below) as can be seen by the first condition of the 1984 Indult.

Indult for the Traditional Mass
Oct. 3, 1984

"(T)he Supreme Pontiff... grants ... an indult whereby priests and faithful, who shall be expressly indicated in the letter of request to be presented to their own bishop, may be able to celebrate Mass by using the Roman Missal according to the 1962 edition, but under the following conditions:

1. That it be made publicly clear beyond all ambiguity that such priests and their respective faithful in no way share the positions of those who call in question the legitimacy and doctrinal exactitude of the Roman Missal promulgated by Pope Paul VI in 1970."

Comments: On the occasion of Assist II, the Apostolic Administration of St John Vianney of Campos, which had been very vocal in condemning Assist I, in 1986, kept mysteriously silent. "You see, there is a time to speak and a time to be silent.." (Bishop Rifan, in Versailles, Sept. 2002, BTAG 148, 20 April, 2003). They had been approved by Rome one week earlier...

10) Principles of Social Issues

St Pius X
Motu Proprio 'Fin dalla Prima'

Dec. 18,1903
Apostolic Letter 'Our Apostolic Mandate'
Aug. 25,1910

"Human society, as God established it, is composed of unequal elements, just as the members of the body are unequal; to make them all equal is impossible, and would be the destruction of society itself.

To calm the strife between rich and poor, it is necessary to distinguish between justice and charity. Only when justice has been violated is there a right to make a claim in the strict sense of the word. (...)

The poor, on their part, ought not to blush for their poverty, nor disdain the charity of the rich above all when they think of Jesus Our Redeemer who... made Himself poor. ('Fin dalla Prima' nn. 1, 2, 7)

"We know well that they flatter themselves with the idea of raising human dignity. (...) But... by ignoring the laws governing human nature and by breaking the bounds within which they operate, the human person is lead, not toward progress, but towards death. This, nevertheless, is what they want to do with human society; they dream of changing its natural and traditional foundations; they dream of a Future City built on different principles, and they dare to proclaim these more fruitful and more beneficial than the principles upon which the present Christian City rests.

No, Venerable Brethren, We must repeat with the utmost energy in these times of social and intellectual anarchy when everyone takes it upon himself to teach as a teacher and lawmaker - the City cannot be built otherwise than as God has built it; society cannot be setup unless the Church lays the foundations and supervises the work; no, civilization is not something yet to be found, nor is the New City to be built on hazy notions; it has been in existence and still is: it is Christian civilization, it is the Catholic City. It has only to be set up and restored continually against the unremitting attacks of insane dreamers rebels and miscreants. OMNIA INSTAURARE IN CHRISTO. (...)

Finally, at the root of all their fallacies on social questions he the false hopes of Sillonists on human dignity. According to them, man will be a man truly worthy of the name only when he has acquired a strong, enlightened, and independent consciousness, able to do without a master, obeying only himself, and able to assume the most demanding responsibilities without faltering. Such are the big words by which human pride is exalted, like a dream carrying man away without light, without guidance, and without help into the realm of illusion in which he will be destroyed by his errors and passions whilst awaiting the glorious day of his full consciousness." ('Our Apostolic Mandate', nn. 10, 11, 25)


The Conciliar Church

Liberation theology

Liberation theology, a term first used in 1973 by Gustavo Gutierrez, a Peruvian Roman Catholic priest, is a school of thought among Latin American Catholics according to which the Gospel of Christ demands that the church concentrate its efforts on liberating the people of the world from poverty and oppression.

The liberation-theology movement was partly inspired by the Second Vatican Council and the 1967 papal encyclical Populorum progressio. The liberationists have received encouragement from the Latin American bishops, especially in resolutions adopted at a 1968 conference in Medellin, Colombia.

Liberation Theology pretends that the Gospel is a principle conformed to the Marxist revolution, and among other tenets, it sees poverty as an evil and demands that social justice be not given to the poor but taken, grabbed from the rich by the poor themselves.

Human rights, Human dignity
John Paul II
Discourse after the signing of the new
concordate with Italy, June 2,1984

"Recognition and the guarantee of the inviolable rights of man as an individual and in social groups in which he can develop and expand his personality; (...) dignity and equality of all citizens without discrimination before the kw (...) These are some of the fundamental principles placed prominently in the Italian charter. May Italy continue to be an example in the defense of human rights and the values of liberty and justice..." (Peter, lovest Thou Me, p.27)

Letter to Heads of State, Feb. 24, 2002
"I hope that the spirit and commitment of Assisi will lead all people of goodwill to seek truth, justice, freedom and love, so that every human person may enjoy his inalienable rights and every people, peace."

11) For the honor of the Blessed Virgin Mary

St Pius X
Encyclical 'Ad diem illum', Feb. 2, 1904

Note: This encyclical is a theological landmark for the doctrine of Our Lady Mediatrix of all graces and Cored.

"Moreover it was not only the prerogative of the Most Holy Mother to have furnished the material of His flesh to the Only Son of God, Who was to be born with human members of which material should be prepared the Victim for the salvation of men; but hers was also the office of tending and nourishing that Victim, and at the appointed time presenting Him for the sacrifice. Hence that uninterrupted community of life and labors of the Son and the Mother, so that of both might have been uttered the words of the Psalmist 'My life is consumed in sorrow and my years in groans' (Ps 30., 11). When the supreme hour of the Son came, beside the Cross of Jesus there stood Mary His Mother, not merely occupied in contemplating the cruel spectacle, but rejoicing that her Only Son was offered for the salvation of mankind, and so entirely participating in His Passion, that if it had been possible she would have gladly borne all the torments that her Son bore. And from this community of will and suffering between Christ and Mary she merited to become most worthily the Reparatrix of the lost world and Dispensatrix of all the gifts that Our Savior purchased for us by His Death and by His Blood.

It cannot, of course, be denied that the dispensation of these treasures is the particular and peculiar right of Jesus Christ, for they are the exclusive fruit of His Death, who by His nature is the mediator between God and man. Nevertheless, by this companionship in sorrow and suffering already mentioned between the Mother and the Son, it has been allowed to the august Virgin to be the most powerful mediatrix and advocate of the whole world with her Divine Son.

We are then, it will be seen, very far from attributing to the Mother of God a productive power of grace — a power which belongs to God alone. Yet, since Mary carries it over all in holiness and union with Jesus Christ, and has been associated by Jesus Christ in the work of redemption, she merits for us 'de congruo', in the language of theologians, what Jesus Christ merits for us 'de condigno', and she is the supreme Minister of the distribution of graces."


The Conciliar Church
Our Lady Mediatrix and Ecumenism

Pre-Council Vota of the Bishops

311 bishops (about 10%) requested Pope John XXIII to define the doctrine of the Mediation of Our Lady, during Vatican II. But it was purposely avoided in the name of ecumenism with the Protestants. (Acts of II SiSiNoNo Congress, 1996, p. 93)

Pope John Paul II
Osservatore Romano, May 9,1996

"In the case of the Blessed Virgin, God's action appears truly surprising. Mary doesn't possess any human title to receive the announcement of the coming of the Messiah. (...) There is no allusion to the behavior of Mary. With such a literary criterion, Luke highlights that all in her comes from a sovereign grace. None of what is granted her comes from any title of merit, but uniquely from the free and gratuitous divine predilection."

Theological Commission of the Czestochowa Congress, Aug, 18-24 1996

The Holy See asked this Congress to study the possibility and opportunity of the definition of the Marian titles of Mediatrix, Coredemptrix and Advocate.

"The titles, as they are proposed are ambiguous, since they can be understood in various way. Consequently, we must not abandon the theological orientation of Vatican II which did not want to define any of these terms. (...) Their definition in the present situation would not be theologically obvious.

(...) Finally, theologians, especially the non-Catholic, have expressed their worries in regards to the ecumenical difficulties that would follow the definition of the titles mentioned."

Groupe des Dombes

Between 1991 - 1997, the 'Groupe des Dombes' (France), a group of 39 theologians (19 Catholic, 20 Protestants!) studied the place of the Blessed Virgin in the ecumenical debate. They produced a text in 1997 that was approved later by the International Marian Pontifical Academy.

"It is not opportune to abandon the path traced by Vatican II, and to proceed to the definition of a new dogma. "The Academy even expressed its surprised at the request of the dogmatic definition of “a title towards which the Magisterium has some reserves and which it keeps aside systematically."

"But on the structural point of view, or concerning her statute, her 'cooperation' is no different than any other person justified by grace. (...) One can not therefore speak of an action of Mary independent of that of Christ.

Mary is also present at the Cross. She does not cooperate to the unique sacrifice which Christ alone accomplishes. The case of Mary is an example of what happens for all the saved." (Groupe des Dombes, Document, 1997, nn. 217-219, in Documentation sur la Révolution dans 1'Église, No. 8, p.76)

Comments: On one side, Our Lady's very special cooperation to the mystery of Redemption is explicitly denied, on the other hand, every faithful 'saved', is also a Mediator.


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