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A publication of Traditional Catholics of America t Editor: Fr. Francis E. Fenton, STL t Volume XIII, No. 4 t June 1, 1992
The Society Of Saint Pius X And The Crisis Of Faith
John Kenneth Weiskittel
F or more than two decades the group most visible in
opposing the innovations of Vatican II has been the
"' 339 churches, 77 priories, 13 convents and 9
secondary schools;
Priestly Fraternity of Saint Pius X or, as it is more * 583 regular Sunday missions and 125 regular monthly
popularly known, the Society of Saint Pius X (SSPX). The missions.
c~verage it has received in both the secular and Conciliar
In addition, the Society has its own publishing facilities,
"Catholic" news media has been so pervasive, in fact, that
churning out books and periodicals in various languages.
unwary readers may be excused for wrongly assuming it to
Estimates of the total number of SSPX supporters have
be the only such group in the world.
ranged from the low of 50,000 to 100,000 made by the
While such reporting is woefully inaccurate, the press is Conciliar Vatican to Society claims of several hundred
not entirely to blame for this. The SSPX has always been a thousand. (To put these figures in perspective, the lowest
high-profile group: first, its founder, the French amount is greater than any similar group, while the largest
Archbishop Marcel Lefebvre (1905-1991), was the highest is significantly more than the total of all other such groups
member of the Catholic hierarchy to publicly condemn the combined.) In other words, we are talking here about an
Vatican II reforms and insist that the faithful resist these organization with real clout
changes in the name of Tradition; second, whereas others,
It is likely, then, that more than a few readers of The
such as Cardinals Siri, Oddi, Bacci and Ottaviani, were
Athanasian have been introduced to what is generally
known from time to time to voice dissatisfaction with the
referred to as the traditional Catholic movement through
changes, only Archbishop Lefebvre had the combination of
the SSPX, and some may still attend Mass at its chapels.
courage and foresight needed to step out of the crowd –
Rare indeed is the traditional Catholic who has never heard
despite the personal attacks he knew would surely follow –
of the group, and rarer still is the one who, having heard of
and make this holy discontent the basis of his apostolate;
the Society, doesn't have strong feelings about it For its
third; his very stature enabled the SSPX to attract the most
supporters, the Society is traditional Catholicism (one of its
followers of any such group; and fourth, his defiance of
leaders, Bishop Richard Williamson, has virtually equated
"commands" by Paul VI in 1976 not to ordain pri~sts
it with the Roman Catholic Church) and its founder has
(leading to his "suspension") and by John Paul II in 1988
been likened to Saint Athanasius (holy cards promoting
not to consecrate bishops (leading to his "excom-
Archbishop Lefebvre's canonization have been circulated
munication") enabled the media to portray him as an
and some of his followers already encourage prayer to
"outlaw," "rebel," "renegade," etc.
him). Another body of Catholics, while deploring what it
Just how large is the SSPX? In July, 1988, the Society's sees as the SSPX's compromise with the Conciliar
official U.S. magazine, The Angelus, devoted a special "Catholic" Church and double-talk regarding that sect and
issue to the consecrations. There appeared a two-page its false pontiff, "Pope" John Paul II, considers these as
photo spread that highlighted the group's churches and tolerable "aberrations" (given the confusion of the times)
seminaries and an accompanying text reporting that the and has little or no qualms about attending Society
SSPX had at that time, among other things: churches (or, in the case of priests, advising laity to attend
"' 210 priests stationed all over the world; them if they are the nearest Latin Masses available).
" 269 seminarians in six seminaries (France, Germany, Still others argue that the SSPX, in refusing to make a
Switzerland, Argentina, Australia and the United clean break from the Conciliar Church and its robber
States); hierarchy, cannot be accepted as Catholic and hence
Holy
sent to Gabon, Africa, as a m1ss10nary.
unresolved, that is, effectiveness of his apostolate were such Pope Pius
is concerned. crowned it, first, by making him the Apostolic Delegate for
all of French-speaking Africa in and then, seven years
The present study considers the question of what use the
later, appointing him as the Archbishop of Dakar.
Society of Saint X has made of its lofty stature. While
it will be taken to task for certain of its policies and 1960, he was appointed to the Central Preparatory
positions, every effort will be made to keep this Commission of the Second Vatican Council by Pope John
presentation balanced. Regular readers of this newsletter XXIII. This body was made up of 871 scholars, ranging
will recall my open letter to Bishop Williamson, which Cardinals to laymen, who spent two years drafting 72
appeared in the December 1, 1990 issue, and its documents (schemata). These schemata, the Archbishop
conciliatory (not to be confused with Conciliar) tone. I would later recall, were "absolutely orthodox" in their
would like to follow the same course here, with the hope, presentation of Church doctrine, so "there was hardly any
however faint, of bringing the Society to see how need for retouching. They were not retouched, it turns
contradictory is stand and how it could become, out; rather, stated Archbishop Lefebvre: "A fortnight after
because of worldwide prominence, an instrument for (the Council's) opening not one of the prepared schemata
militant, uncompromising fidelity to the one true Roman remained, not one! All had been turned down, all had
Catholic Church and a fierce, unwavering been condemned to the wastepaper basket Nothing
opposition to the counterfeit Conciliar Church and all it remained, not a single sentence. All had been thrown out"
represents. Above all, I write the conviction that it is During the Council, he was one of the leaders of the
time that we who stili profess the Catholic Faith do all we International Group of Fathers which was organized to
can, with God's grace, to stop bickering, make sincere defend traditional Catholic teachings. Hence, Archbishop
attempts to resolve our differences, and unite to do battle Lefebvre is credited as being one of the very first to warn
with our common enemy – a formidable foe that has against the perilous waters into which Vatican II was
wrought havoc for more than a quarter of a century on steering the Barque of Peter.
everything we hold dear, and has accomplished much of
this evil because Catholics have spent more time devoted And yet, only a few years after the Council, he did
to infighting than to assembling the kind of resistance something completely inexplicable for someone who
necessary to mount a victorious Crusade. clearly saw the disastrous course of the modem Church.
He retired. Resigning in 1968 from the Holy Ghost Fathers
(the order had become saturated with the Modernism of
Any examination of the must necessarily begin with the new "Catholicism"), Archbishop Lefebvre quietly
a consideration of its founder, Archbishop Marcel moved to Rome and rented a modest apartment not far
Lefebvre. It is difficult to overestimate the manner in from Saint Peter's. How he ever hoped to find peace in
which his figure loomed above the Society, his character retirement when the Church he had served so faithfully for
animating every facet of it, from the formation of priests so many years had been tom asunder we cannot begin to
to the final determination of its stand on different issues. explain. What we do know is that the tranquility he sought
Today, more than a year after his passing, the vigor of was short-lived, for young aspirants to the priesthood,
guiding spirit has in no way diminished. finding the "reformed" seminaries unfit, sought him out
for truly traditional priestly formation. And so, on October
It is outside focus to now famous seminary in Econe, Switzerland,
account Archbishop Lefebvre's life on All Saints' Day of the same year the
recounting of significant events may help was established.
2
is
statements are man}';
enemies the to see
a solitary emmeiru members of the Church abounding ideas
traditional seminary, it confounds reason to him that they [those enemies – JKW] have always
seeking the blessing of the same ecclesiastics for this upheld …" (Ibid. Archbishop Lefebvre was one of
undertaking. While he of all people ought to have seen more than 450 bishops – including Brazilian
this, it should be pointed out that at that early date many Bishop Antonio de Castro-Mayer, who later assisted
faithful Catholics were in a state of confusion over what him in the 1988 consecrations – to sign a petition
had transpired, and it was precisely upon this confusion, of asking the Council to condemn Communism. This
course, that the enemies of the Church had counted. appeal was totally ignored, thanks to the efforts of
Unfortunately, while the unlimited number of outrages in people like Polish Bishop Karol Wojtyla – now
the ensuing years caused many Catholics to eventually John Paul IL Elsewhere, the Archbishop quotes
wake up to the grim reality confronting the Church, Masonic approval of the Council.)
Archbishop Lefebvre and the SSPX, for the most part,
* "Satan's masterstroke is to have succeeded in
insisted that their followers see events through the same
sowing disobedience to all Tradition through
rose-colored spectacles they themselves wore.
obedience …" (Lecture given at Barcelona, Spain, in
It cannot be said that the Archbishop always attributed (as April, 1972.)
do The Wanderer and its kin) the destruction of tradition
* ''Born ofliberalism and modernism, this Reform is
to mere "abuses." At times (though less often than many
of us might have liked), he spoke of the crisis with the poisoned through and through. It begins in heresy
insight of crystal clarity. All too often we only remember and ends in heresy, even if not all its acts are formally
heretical. Hence, it is impossible for any informed
the Archbishop Lefebvre who kept in touch with the
Vatican, apparently hoping that negotiations would and loyal Catholic to embrace this Reform or submit
somehow enable the SSPX to carve out a traditional niche himself to it in any way soever. . . The only way of
within the bosom of the Conciliar Church. The following salvation for the faithful and the doctrine of the
quotes are given that we may be reminded of his more Church is a categorical refusal to accept this
militant side: Reform." (Declaration of November 21, 1974,
published by ltineraires in January, 1975.)
* "It is indeed impossible not to compare the
teachings … of the Popes in the last decades with what * "Read the beginning of the (Vatican II) Schema
we have heard and read during the Council. How can on The Church in the Modem World (Gaudium et
we fail to conclude that we are faced with a Spe.s), the description of the way in which modern
magisterium other than that of the Church …" times are changing; read the conclusions, they are
(Observations made between the third and fourth pure liberalism. Read the Declaration on Religiow;
sessions of the Council; Pentecost, 1965. Here he also Freedom and compare it with the Encyclical Mirari
called these Conciliar doctrines a "new magisterium" vos of Gregory XVI, or with Quanta cura of Pius IX,
and a "false magisterium." This and all other quotes and you can observe the contradictions almost word
by him throughout the article are taken – unless for word." ("Friends and Benefactors" Letter
otherwise indicated – from A Bishop Speaks: Number 9, Feast of Saint Pius X, 1975.)
Writings And Addresses, 1963-1975, translated by V.
• "The Council, its reforms and the directives
M. Fraser, Edinburgh, Scottish Una Voce, no date.
following from it are presented (by Rome) as
A few slight corrections have been made in wording,
indissolubly linked. Hence, those who speak of a
spelling and punctuation.)
mistaken interpretation of the Council, as if the
* "Those Council Fathers who believed that the Council was perfect in itself and could not be
Protestants and Communists would come to applaud interpreted in the light of reforms and directives, are
their utterances to this effect (he refers to their calls grievously mistaken." (Ibid.)
THE ATHA1VASIAN 3
no heresiarch words. Words that differ, only in phrasing
" (Declaration of ~ …… _~, what can be found any of The Athanasian. Why,
thank Father Joseph Collins then, bewildered readers ask, we find that Archbishop
Lefebvre frequently communicated and negotiated with
When quotations these are read it is that John II (whom he called "Holy Father" and whose
Archbishop had a keen awareness the name he insisted priests insert in the Canon of the
revolutionary coup had occurred during the Second Mass), considered himself "in union with" even
Vatican Moreover, he was saying some of after his false excommunication? This is the great enigma
things long before most others had grasped the full impact concerning the prelate – how a man so keenly aware of
of the Council and its pestilential changes. And he educated the• could take such a wavering self-defeating
countless Catholics around the world about the crisis facing stand against the enemies of the Church.
the Church, the need to resist the "reforms " to follow
I J
In light such behavior, some have rashly accused
and uphold her perennial teachings regardless of any
Archbishop Lefebvre of being a conspirator bent on
pressure tactics or deceitful reassurances. destroying the traditional movement he pretended to
represent Little besides insinuation has. been brought
forth to defend the charge, while the best evidence at hand
these insights often have been weakened by suggests that a more moderate and sensible solution is to
other statements (sometimes in same speeches and be found by attributing his equivocation to a lack
writings) that amounted to blunting in one sentence the decisiveness and an unwillingness to carry his position
effect what had been asserted in the half- through to its conclusion. Sometimes, as will be
dozen. This in positions taken (and policies shown later, his compromising also stemmed a
adopted) the way the SSPX protectiveness towards his beloved Society.
itself, has been a source of bewilderment for many
faithful supporters. today, readers of the Society's Going back to the question at hand: Archbishop Lefebvre
literature will be puzzled by the contradictory signals: one devised a novel approach to get around the problem of, on
month it informs in no uncertain terms that it is the one hand, condemning forthrightly the Council and its
locked in mortal combat with the Modernist usurpers in progeny, the Church, while, on the other,
Rome; the next it tells of a cordial visit it has had recognizing and carrying on dialogue with its leaders. Let
from a representative of the same Conciliar Vatican. (The me make it dear I am not using the term novel lightly,
Angelus for March, provides a striking example of for, in order for His Excellency to accommodate the
this: on page two, the Vatican newspaper, contradictory notions, he was obliged to formulate an
L'Osseroatore Romano, is attacked because of its explanation that does not harmonize with conventional
"support (of) the Modernist errors" on biblical Catholic concepts about the Church and magisteriurn. I
scholarship, while on pages and the same am not an evil motive on his for arriving at
issue it publishes approvingly – but apparently without these conclusions, since the situation experienced over the
permission – a full article the paper on a 1983 30 years is unprecedented in Church but I
declaration on Masonry. Somehow, the nevertheless believe it necessary that these same
Wonderland, Romano has one side that is The cornerstone
Catholic and another that adheres to ornsm1ons subsequent SSPX policy)
the Society's ……..'"'"'"'.n'"'
4
" 'Yet,' you say, is
Holy ' Not necessarily. A pastoral,
nondogmatic Council is a sennon which does of itself,
involve infallibility." last, the Councils are in cornolete
does a single one in teaching those
Archbishop Lefebvre matter-of-factly declares that an preceded or followed it; the Deposit of Faith has been
ecumenical Council, convoked by a Pope to include the admirably guarded, generation after generation.
entire hierarchy of the Roman Catholic Church and for the
entire Church to obey, is "not necessarily" inspired by the No one can reasonably argue that any of them introduce
Holy Ghost nor assured His protection against error, any novelties or innovations, much less that they
simply because it falls into the category of a "pastoral, promulgated explicit errors. When Vatican II ended in
nondogmatic Council." This is a crucial point because it 1965, however, many were the deviations from
defines very heart and soul of the SSPX manner of Catholicism, not the least of which were a defense of
dealing with the crisis. It explains the Society's similarly religious liberty, a distorted definition of the Church and
peculiar notions that an utterly non-Catholic sect – the the affirmation of man-made sects as "means of salvation."
Conciliar Chruch – coexists within the Church, and that conspicuous contrast with the true Councils predating
the leader of this sect simultaneously is the Pope. What of it was such that I, for one, continue to be amazed at its
the claim that Conciliar reform "begins in heresy and ends easy acceptance by the world's bishops. For any perceptive
in heresy" yet remains Catholic? Catholic the break is so complete that this robber Council,
its false reforms and its Conciliar religion must, of
There are two aspects of the question that need to be necessity, be rejected.
addressed: (1) contention by Archbishop Lefebvre
Returning to Archbishop Lefebvre and the SSPX, we see
and his supporters that Vatican II was merely a "pastoral"
at best a partial resistance, one in which a process of "pick
Council (thus capable of erring) seen in the light of the
and choose" takes place: those parts the Council that
history of previous Councils and Church teachings, and
adhere to Tradition are accepted; those that deviate from
Conciliar insistence that it was much more than just a
it are rejected. Here, they fall back on the "pastoral
"sermon." followers no doubt have found the
Council" argument. Because no doctrines were definitively
"pastoral Council" argument a very comfortable solution
proclaimed and no anathemas hurled, because
to a troublesome predicament for, if it is said that the
extraordinary magisterium was not invoked, they contend
entire Catholic hierarchy, from the Apostolic See down,
that Vatican II need not heeded in its entirety – yet
may officially promulgate error (so long as it is in a
they defend it as a legitimate Council.
pastoral setting}, then the present apostasy can be written
off as simply a colossal mistake that in no way affects the However appealing this approach may appear on the
dogma of infallibility. However, the difficulties resulting surface, it must first be tested against the teachings of the
from this "solution" are as we shall see, ones that are Church. In 1863, years before Vatican I (the only valid
easily resolved. Council bearing the name), Pope Pius IX wrote the
Archbishop of Munich to inform him – as paraphrased in
It m a preface to a document by the Jesuit Fathers of Saint
Prior to the Second Vatican Council there were twenty Mary's College – that "not only the Church's
general (or ecumenical) Councils in the life of the but also teachings infallibly
Church – the Council of Nicaea (325 A.D.) to proposed revealed truth."
the First Vatican Council (1869-1870). Twenty genuine, Rockford, Illinois, TAN Books, p. Or, in His
undisputed that – through their defining Holiness' own Catholic souls are bound in
uv~;uw"', clarifying doctrine, ecclesiastical laws obedience not only "to which have been
heresy – have greatly enriched Catholics' defined in the express decrees the ecumenical Councils
Holy or of the of this See; it must be
things which, the ,.,,,,,,.;;..,,,…,
5 1,1992
universal and constant consent of Catholic theologians are full harmony with Tradition" is revealing, for only a
held to be matters of faith." (Ibid., p. 84. Emphasis added.) Council promoting novelties requires such a justification,
while "sign of the times" suggests a Modernist "evolution"
The First Vatican Council teaches: "Moreover, by divine of doctrine.) Such unequivocal defenses of the Council's
and Catholic faith everything must be believed that is authority and the demand for full compliance with its
contained in the written word of God or in Tradition and
decrees make it dear that Archbishop Lefebvre and the
that is proposed by the Church as a divinely revealed SSPX are quite wrong to suggest that an optional
object of belief either in a solemn decree or in her
approach is acceptable.
ordinary, universal teaching." (Ibid., p. 30. Emphasis
added.) Hence, the SSPX contention is seen as untenable, Is The SSPX Failing Its Apostolate?
for the ordinary teaching of the Church, which it holds
In its twenty-two years, the SSPX has witnessed with the
Vatican II to represent, cannot be parceled into sections
rest of traditional Catholics an ever-sharpening picture of
but must be accepted or rejected as a whole.
Conciliar apostasy. There is hardly any need to rehash the
This realization renders consideration of the Council's scandals that occur on almost a daily basis in that sect,
objectives unnecessary. However, a brief examination will scandals that touch the Holy See. The SSPX knows well of
show that it has always been claimed as a true Council. On them, has even written of them, but in the final analysis
December 25, 1961, Pope John XXIII issued an apostolic remains unfazed by them. No matter how great the
constitution convoking the Council, in which he wrote that outrage, no matter how indefensible the practice, no
it was to be "an addition to, and a continuation of, the matter how wicked the denial of essential Catholic
series of the twenty great Councils" and, in his opening doctrines, the Society always manages to find some excuse
address to the Council ten months later, while referring to for them, although this sometimes involves concocting the
its objectives as "predominantly [not "solely" – JKW] most outlandish explanation of events. (Remember Bishop
pastoral in character," he said he intended it to "assert Williamson's ingenious attempt to get John Paul II off the
once again the magisterium, which is unfailing and hook by suggesting that the "pontiffs" mind is subdivided
perdures [lasts – JKW] to the end of time …" (Cited, into a Catholic half and a Modernist half? Surely, he jests!)
Michael Pavel, "Vatican II: Merely Pastoral?",
Sacerdotium, Autumn 1991, pp. 32, 36. Emphasis deleted What compounds the Society's trouble in what comes across
in these and all other citations from this source.) All to outsiders as a haughty attitude that dismisses any attempt
Council documents conclude with the claim of being at public dialogue by traditionalists who do not share its views
produced "by the apostolic authority conferred on us by on all points. This often approaches a SSPX-as-final-arbiter
Christ," and of "approving, decreeing and establishing (or substitute magisterium) mentality, and makes fraternal or
these things in the Holy Spirit" – and a Conciliar filial correction out of the question. For example, my open
commission issued a 1964 declaration warning that "each letter to Bishop Williamson (December 1, 1990, The
and every member of the faithful is obliged to accept and Athanasian) did not receive a similarly public response,
embrace" all that it teaches, even that which is not openly despite the fact that it was polite, sincere and forthright in its
defined. (Cited, ibid., pp. 37, 39) handling of the subject An article by Father Donald
Sanborn, former superior of the Society's American
When he closed the Council a year later, Paul VI wrote seminary, met with a different and, in some ways, worse fate.
that "all that has been established synodally is to be
religiously observed by all the faithful …" (Cited, ibid.) But "Resistance and Indefectability," appearing first in the
John Paul II has given perhaps the clearest statements of Autumn 1991 issue of Sacerdotium and then in Catholic
all when, in an address to the Sacred College, he said, Restoration for December, 1991, examines the way various
"Obedience to the teaching of the Second Vatican Council groups deal with the question of the Conciliar Vatican.
is obedience to the Holy Spirit"; and, in the Encyclical Father Sanborn criticizes the SSPX for its contradictory
Dives in Misericordia, where he teaches (ostensibly from policy much the way I did the year before. This time,
the Chair of Peter): "that which the Holy Spirit says to the however, Bishop Williamson had no choice but to
Church by the Council, He says at the same ti.me in full respond, since around 10,000 people had been sent one or
harmony with Tradition and according to what is required the other of these publications – that is, ten times the
by the sign of the times." (Cited, ibid., p. 42. The phrase number who receive The Athanasian. The response
THE ATHANASIAN 6 JUNEJ, 1992
uncovered evidence _
bishop allowed to sway his in this
it to answer, or my study, regard. an open letter to accompanying the first
there is no identification of the magazine (save for the cryptic trimester 1992 issue of his magazine, Forts dans la Foi, Father
letters the article or author. Second, instead of Barbara notes that on the day ofthe 1988 SSPX consecrations
quoting sources (as both Father Sanborn and I did), Bishop Bishop Castro-Mayer walked through the crowd of faithful,
Williamson paraphrases arguments, and not always fully or exclaiming: "We have no Pope! We have no Pope!" A
accurately. Third, he finds a loophole in the authority Belgian priest., Father Paul Scoonbroodt, who was present
question by asserting that Paul VI never made the "new that day, approached Archbishop Lefebvre about making a
Mass" obligatory whereas in fact the "Pope" did strictly similar statement, yet the latter declined, saying that "such a
prohibit the true Mass. Fourth, he uses (or, rather, abuses) declaration would make us lose too many people." At a confer-
the distinction between "abstract and concrete," and derides ence in Brussels, the Archbishop acknowledged the correct-
sedevacantists for failing to see that "the 'Conciliar Church' ness of a young sedevacantist's view, but once again refused to
and the Catholic Church can overlap." Fifth, he charges a openly proclaim it: "I think that this young man is right, but I
lack of charity, since he claims "sedevacantists slay the cannot say it, for it would do harm to our priories and my
erring along with their errors." seminaries." (Translations courtesy ofFather Joseph Collins.)
A few corrections are in order. On the third point, Bishop How Archbishop Lefebvre could privately doubt the validity of
Williamson conveniently ignores the fact that Paul VI also John Paul II, yet still enter negotiations with him and insist
ratified Vatican II, as did John Paul II ratify the false revision thatSSPX priests use una cum ("in union with") a false Pope
of Canon Law (which extends "eucharistic hospitality" to in their Masses is a mystery. As long as theSSPX keeps its vac-
schismatics), both of which are presented as binding by their illating una cum Masses, I can see no way a truly informed
authors. On the fourth, he fancies that a parasitical non- Catholic can take part, since in so doing he affinns his union
Catholic sect can "overlap" the Catholic Faith, though he with a non-Pope. Please God, may the day be not far distant
wisely does not attempt to prove this. And on the fifth, he when the bishops, priests and faithful of the SSPX manifest a
lumps all sedevacantists together as uncharitable (apparently full measure of courage by taking the only stand that will as-
SSPX members have a monoply on this virtue), and fails to sure the eventual restoration of the Roman Catholic Church. t
see that the matter of stating a view against John Paul ll's
validity does not involve per se charity or its lack, merely a
perception of the crisis. This Issue Athanasian Late –
The attitude exhibited here by Bishop Williamson seems to The Reason
suggest an almost imperial scorn for those who dare disagree For the past eight years every issue of The Athanasian
with the SSPX position. But in doing so, he simply reflects has been mailed out on time – and usually several days
Archbishop Lefebvre's stance – one manifested throughout before the date on it Every issue, that is, untii this one.
And the reason: lack of the funds needed to pay for the
the Society – which could be summed up as: Econe has
printing and mailing. I have no comment to make. Just
spoken; the matter is settled. thought that the matter might be worth noting.
Incidentally, this is the 100th issue of The Athanasian
the heels of Bishop Williamson's attack, however, new
(January 15, 1980 -June l, 1992). Fr. F. Fenton
evidence has surfaced that Archbishop Lefebvre secretly
THE ATHANASIAN
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Fr. Oswald Baker (England)
very mature person knows that happiness does not standards, genuine ideals, then before God we are
come of material possessions, or power, or fame, or achieving personal fulfillment When we behave habitually
popularity, or even success. Happiness is a do-it-yourself so, then we are truly mature. But the process of character
art, and the root of it lies exclusively within us. It is formation is as long as our lives.
impossible to make someone truly happy, and any promise
We must be aware of the delusion that if we had followed
to do so is extravagant. Efforts to attain perfect happiness
another course in life, or had had a different background
simply by possessing, or being possessed by, another are as
and environment, or, of course, if we could win one
fruitless as the quest for happiness in wealth. Nor is
hundred thousand dollars, life would have no problems.
happiness produced by optimism. Optimism can, in fact, be
Such imagining is fallacious. Every way of life has its
frivolous. A foolish tendency to be relaxed and cheerful in
obstacles, strains and demands, and requires constant
the face of ominous prospects is likely to be disastrous.
adaptation, not of rules but of self. One who is unable to
We are each fitted by our Maker for a particular work in face the problems of his way of life and adapt to them is
life, and in so creating us God has foreseen the events and immature, no matter his age or education. In every walk of
phases of our lives. He gives us all the graces we need to life our adaptation has to be disinterested and generous.
follow the path in this life along which He calls us to our No one foresees all the sacrifices that will be required, in
heavenly home. Our vocation in life, with all its difficulties marriage, or in the priesthood, or in business or in any
and its consolations, its joys and its sorrows, was contained other form of practical living. Fail in generosity, fail in
in the act of our creation by God. What matters is not what prayer, and you will fail to see how wrong you are about
happens around us, or even to us, but our reaction. When self. We are none of us so good as we think we are. We
by the help of God's grace we respond to environment and could be more earnest in our desire for virtue, more fervent
influences according to fixed principles, inflexible in our quest for holiness. t
t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t t
CATHOLIC RESTORATION pagan rites of the Hindus when he visited India in 1986. This article
is an exceptionally fine exposeof John Paul II. Fortunately, itis now
For The Athanasian to carry a recommendation of any tradition- available as a 22-page reprint ($1 per copy) and may be ordered
al Roman Catholic publication is indeed a rarity – and especially from Catholic Restoration at the above address. An extensive distri-
so when this is done without reservation. Such a recommenda- bution ofit could prove to be very worthwhile. Fr. F. Fenton
ti'on I am very pleased to give to Catholic Restoration, a new and
much needed periodical in the field of traditional Catholicism.
Having thoroughly read each of the several issues that have thus
far appeared, I have found all of the articles therein to be soundly
Catholic and of exceptional quality. Catholic Restoration Pray the Rosary Daily
assuredly has my endorsement. It is published every two months
and the subscription price is $15 per year in the USA and $30
foreign (Air Mail). Fr. Donald Sanborn is the editor. The
subscription address:
The enclosed white envelope is for the convenience of those
1409 West 14 Mile Road, Suite 300 who may wish to send a donation to the TCA. If a blue envelope
Madison Heights, Michigan 48071 is also enclosed, that is to be used for subscription renewal.
t t t t t
One of the writers for Catholic Restoration is Mr. John K. Weis-
kittel, a name very familiar to the readers of this newsletter whose
excellent articles have been a feature of The Athanasian for some SUBSCRIPTON RENEWALS
eleven years now. That his writings are appearing in Catholic Res- The date on the envelope address label indicates the
toration is particularly gratifying to me because they will thereby month and year in which the recipient's subscription
get the far wider circulation which they so much deserve. is due for renewal. At the proper time, a subscription
envelope will be enclosed with the newsletter. One may
"John Paul II Gets A Third Eye" is the intriguing title of an article by enter a new subscription at any time, of course, and
Mr. Weiskittel which Catholic Restoration published in a previous will then receive the eight following newsletter issues.
issue. The title relates to the participation of "His Holiness" in the