![]() One could not imagine a regularization under Benedict XVI without foreseeing that it would remain in effect under his successor. But a canonical structure is not supposed to last for the time of a single pontificate - it outlives the Popes who flow by, and its acceptance does not mean a placet for the pontiff of the current moment. Some could object that the present context does not allow this regularization, and that never has a worse Progressive reigned on the throne of Peter. ![]() Incidentally, on what basis can it be refused if no condition is imposed (and even if the conditions were neutral), and if one considers that the Pope, due to the divine mandate granted by Our Lord to Peter and his successors, continues to possess the supernatural power of binding and unbinding, despite all his woes? Would the current crisis make the primacy of Peter and the power of the keys of Catholic truths which are embarrassing, optional, and superfluous? Lefebvre never faced the situation in which we find ourselves: the Society is offered a canonical structure unconditionally. Quite the contrary, he refused it: he challenged the publication of the break of this link, and appealed the decisions of the ecclesiastical authorities. He never wanted to break, of his own will, the canonical liaison that linked him officially with Rome, and even to this Rome infested with Modernists. He refused solely the demands conditioning the structure that he had originally sought and obtained, and that was unjustly removed from him. Lefebvre never refused a canonical structure by itself, when he was alive. What should be asked instead is this: Can a canonical recognition be rejected when no unacceptable condition is attached to this concession? Abp. Should the Personal Prelature presented by Rome to the Society of Saint Pius X be accepted? Some present their negative opinion, based on the circumstances, but that is a badly formulated quetion.
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