He will return with his immense heart, with his heart of fire, his poor man's soul
and his smile. He will return! And the Immaculate Heart of Mary will triumph!

THE UNITY OF THE CHURCH

	The Abbé de Nantes went to Rome five times – 1968 (twice), 1973, 1983, 1993 – in order to bring, in conformity with Canon Law, our requests for infallible decisions on the Faith, alas! without any success or effect. Here the Abbé de Nantes replies to journalists in St. Peter’s Square on 10 April 1973.

On 8 September, the Feast of the Nativity of the Holy Virgin, Cardinal Dario Castrillon Hoyos signed a decree of erection of a new institute to welcome into the Catholic Church priests from the Sacerdotal Fraternity of Saint Pius X that Mgr Lefebvre had founded: the Institute of the Good Shepherd, with status of a Society of Apostolic Life, and with its seat in the Saint Eligius Church in Bordeaux. This institute has been declared an institute of pontifical right and will therefore depend directly on Rome.

For the moment it only includes five priests, a deacon and a few seminarians. But the Abbé Laguérie, the “Superior General”, declared his intention to open parishes « everywhere in France and elsewhere »…

« They are going to have to cohabit with us. There will be no cause for division, on the contrary », Philippe Laguérie declared to the press. Indeed! The news has already raised a storm among the clergy of Bordeaux, as was predictable. As for “the laity in service”, well, that goes without saying. It has occasioned an internal upheaval equal to the external one triggered by the Pope’s discourse before the gathering of scholars at Regensburg, of which we will speak further on (infra, pp. 3-10)!

« From a doctrinal viewpoint, the members of the institute are engaged in “a serious and constructive criticism” of the Second Vatican Council, in order to permit the Apostolic See to give its authentic interpretation », a communiqué from the Institute of the Good Shepherd stressed. La Croix’s commentary: « It remains to be seen how far this critique will go, in particular on the points most challenged by Mgr Lefebvre: ecumenism, interfaith dialogue, religious freedom… »

An old friend, a reader of the CRC, wrote to us: « I had a dream! All the Little Brothers of the Sacred Heart were ordained priests in this brand new institute of the “Good Shepherd” that our beloved Pope Benedict XVI has created, and retained complete freedom to make “constructive criticism” of the Council!

« What a solution it would be for your situation!

« Only time will tell whether my dream was a premonition or not…

« In the meantime, I send to you as well as to all the brothers and sisters my sincere and respectful regards. »

May this friendly correspondent forgive me, but it seems to me that her “dream” is very far 1^o from the Pope’s concern, 2^o and from the true goal to which the Abbé de Nantes has devoted himself for forty years.

The Pope’s concern: the unity to be restored with the schismatics, the unity that our Father has never broken. The Abbé de Nantes created the CRC precisely to prevent traditionalists from leaving the Church.

the Work of our Father: our own “institute” will soon have been in existence for fifty years. While awaiting official “recognition” as an institute of pontifical right… we are content with being in the Church – at the last place, it is true, but inside – and to put in its service the treasure of doctrine that our Father passed on to us. This doctrine is summarised in a full profession of Catholic Faith that is as far from schism as it is from heresy. The objective of this work is the renaissance of the Church, of the entire Church, by means of a vigorous Counter-Reformation, which will allow us one day to receive Holy Orders, if it so pleases God, from the Bishop of Troyes, Grenoble, Rouen, or any other Ordinary, provided that he be in communion with the Pope.

CATHOLIC COUNTER-REFORMATION

What is of ill omen is to observe that both parties, the Apostolic See and the new institute, act as though the aforementioned “serious and constructive criticism” of the Council has not been offered hitherto and remains to be made.

Or worse: Rome and Bordeaux let it be understood that the critique has always been allowed, but it has not been heeded up until now because it was neither serious nor constructive – which is doubly inexact.

For forty years now, the Abbé de Nantes has been formulating « constructive criticism » because it takes its inspiration from a supremely and divinely Catholic principle: In necessariis unitas, in dubiis libertas, in omnibus caritas. This is a patristic maxim that was formulated by St. Augustine sixteen centuries ago and that has always been in use in the Church « In matters of necessity let there be unity, in matters of doubt liberty, and in everything charity! »

Now, the Abbé de Nantes made a proposal to the hierarchy in the person of Cardinal Ottaviani, Pro-Prefect of the Holy Office, shortly after the crucial years of his denunciation of the conciliar heresies. In accord with St. Augustine’s maxim, his proposal was for peace, for agreement, for just, canonical, correct, holy relations. No response has ever been made. (Letter to My Friends n° 231).

For there is a sphere of « matters of doubt » in which liberty is the rule. Our Father has never tired of repeating it since this Letter to Cardinal Ottaviani on 16 July 1966 that instituted a process in the court of Rome that has never been concluded. Thus, the litigation is still awaiting a lawful sentence, for the « disqualification » published by Rome in 1969 is canonically null and void, and pastorally and dogmatically it is neither « serious » nor « constructive ».

And yet, the Abbé de Nantes’ critique remains implacable. The proof of this is that he repeated it three times, by thrice taking to Rome a well-founded accusation of heresy against Paul VI in 1973, against John Paul II in 1983, and against the Author of the supposed Catechism of the Catholic Church in 1993. These accusations met with the same silence as his proposals for peace!

One of the main points of this « serious and constructive criticism » was the Pastoral Constitution Gaudium et spes, paragraph 22 of which states:

« Filius Dei incarnatione sua cum omni homine quodammodo se univit », by His Incarnation the Son of God has united Himself in some fashion with every man.

This heresy peculiar to the young Archbishop of Krakow, Karol Wojtyla, was introduced into the Council as an inspiration of the Holy Spirit, to the surprise of everyone, even Fr. Congar! He then repeated it with intense satisfaction from one encyclical to the next, and finally introduced it, here and there, into the new Catechism (ccc) like pellets of poison hidden in the bread of the children (n^os 432, 521, 618, 1612, etc.).

The Abbé de Nantes has said and demonstrated that this proposition contained a heresy that is symmetrical and opposite to that of Nestorius of old, without ever obtaining an answer from Rome or elsewhere. According to Nestorius, there was no « communication of idioms », that is to say, an exchange of proper attributes and operations between the Son of God and the Son of Mary. According to Nestorius, the Virgin Mary, the Mother of the man Jesus, is not the Mother of God. As for Pope John Paul II, he affirmed an abusive « communication of idioms » between the Incarnate Word, Son of God made man, and each and every man, immediately made God automatically, whether he was aware of it or not, whether he wanted it or not! The Abbé de Nantes was so right that the first act of Cardinal Ratzinger become Benedict XVI was to publish an “abridgement” of the incriminated catechism that was purged of this « novelty enormous enough to make the stars bray and to destroy our entire religion » (CCR n° 254, January 1993, p. 2).

There remains the focal point of the conciliar heresy: the declaration on religious freedom, Dignitatis humanæ. Since his accession, Benedict XVI has not ceased to affirm that this declaration claims nothing more than the libertas Ecclesiæ, the freedom of the Church in her relations with civil society. If it is nothing more than that, it is a principle that could not be more traditional, and our opposition is no longer founded. But the letter of the conciliar text and forty years of practice show that it is a question of something quite different: before the Council, the principle was the man who holds the truth has the right to freedom. And yet, the Council declared that the right to freedom is born of the human being, of his dignity: Dignitatis humanæ. The Abbé de Nantes synthesised this heresy that is setting the planet on fire today, from Rabat to Djakarta: « Liberty in religious matters is an imprescriptible and sacred right, based on the dignity of the human person, which is equal in all and universal, authorising the public practice and open propaganda of any religion, independently of its objective character of truth or falsehood in the eyes of God and the Lord Jesus Christ. Anathema sit! »

I conclude: Our vocation, the vocation of our “Institute”, of the Little Brothers and Little Sisters of the Sacred Heart, is to obtain one day that the Pope

1^o condemn this monstrous novelty,

2^o consecrate Russia to the Immaculate Heart of Mary,

3^o recommend the reparatory devotion of the First Five Saturdays.

We hope for this miracle from the powerful intervention of the Immaculate Heart of Mary.

Brother Bruno of Jesus.