Traditional Rule of the Third Order of St. Dominic

J.M. + J.D.

The Rule of the Brothers and Sisters of the
Secular Third Order of Saint Dominic

Approved by Pope Pius XI
by a Decree of the Sacred Congregation of Religious
April 23, 1923

Chapter I
The Nature and Object of the Third Order

The Third Order of Penance of Saint Dominic, also called the Militia of Jesus Christ, is an association of Christians living in the world who, sharing in the religious and apostolic life of the Order of Friars Preachers, according to their own Rule approved by the Holy See, strive to attain to Christian perfection under the government of the same Order.

The end of the Third Order is the sanctification of its own members by the practice of a more perfect Christian life and the promotion of the salvation of souls in a way that is suitable to the state of the faithful living in the world.

The means of obtaining this end, over and above the common precepts and duties of one’s state in life; - the observance of this Rule, continual prayer, and as far as possible, liturgical prayer, the practice of penance, apostolic and charitable works for the Faith and the Church according to one’s condition and particular state in life.

The associations into which the Third Order is divided are called fraternities. Nevertheless a person may be received into the Third Order who for some special reason cannot be enrolled in a fraternity.

Fraternities cannot be validly erected without the consent of the ordinary of the place. As far as possible, there should be separate fraternities for men and women.

What is said of tertiaries in the masculine applies also to women unless from the context or the nature of the case the contrary is evident.

Insofar as possible, there should be erected fraternities of secular priests, who, under the direction of some father of the Order, shall strive to lead a more apostolic life.

Chapter II
Concerning those to be received and the Conditions required

Since the increase and progress of the Third Order depend chiefly on the good qualities of the members, no one should be admitted into its ranks until he has been examined and then subjected to a term of probation. It should be proved to the satisfaction of the Director that the postulant is a good Catholic of honest life, good reputation, sincere in his desire to tend towards perfection, giving a well-founded hope, especially if he is young, of persevering in his good resolutions. Nay, more, he should be filled with a burning zeal for the promotion of the truth and should be characterized by a devoted loyalty toward the Church and the Pope.

All the faithful who have these qualities may be admitted into the Third Order of St. Dominic. Men and women, clergy or laity, married or single, may become members provided they have completed their eighteenth year and do not belong to a Religious Order or to any other Third Order. With the permission of the Father Provincial for a good reason one may be admitted at the completion of his seventeenth year. Married persons ordinarily should not be admitted without the consent of the marriage partner unless there be a good reason for doing otherwise.

The following have the power to receive into the Third Order:

1. The Master General of the Order or the Provincial within the limits of his jurisdiction;
2. The Director of the Third Order legitimately instituted for his Fraternity or in particular cases his delegate;
3. Any priest delegated by the Master General or by the Father Provincial.

In places where a Fraternity has been legitimately erected, no one, without the permission of the Director of the Fraternity or without special permission of the Superior who delegated him, may make use of these faculties. Delegation received from the Master General is for life. Delegation received from a Provincial needs confirmation by his successor.

In order that one may be admitted to a definite Fraternity of the Third Order, besides the favorable decision of the Director, the consent of the Council of the Fraternity is required.

Chapter III
The Habit of the Brothers and Sisters

The Habit of the Third Order should be made of common wool. It consists of a white robe, gathered at the waist with a leather belt, a black cloak with a hood for the Brothers and a linen guimpe for the Sisters.

Tertiaries ordinarily wear a scapular of white wool under their secular dress, in place of the Habit of the Order.

With the permission of the Ordinary of the place Tertiaries may wear in public religious functions the full Habit of the Order, or some special insignia according to custom. When they meet in a body wearing their insignia at such functions, they should march behind the cross of the Fraternity.

It is forbidden to wear the Habit of the Order publicly without the consent of the Master General and the permission of the local Ordinary.

After death, Tertiaries may be clothed with the full Habit of the Third Order, or even that of the First Order or of the Second Order.

The attire of Tertiaries should be according to approved custom and age. That Christian modesty may shine in the dress of Tertiaries; all worldly vanity should be shunned, especially in the form of fashion of one’s garments. This is becoming to the servants and the handmaids of Jesus Christ.

Chapter IV
Reception into the Third Order and the Blessing of the Habit

The time of probation having expired, the postulant is received by the Director or by his delegate before the altar of the Church or in some convenient place, according to the ceremonial of the Third Order, in the presence of at least some of the members of the Fraternity. Witnesses are not required if the postulant is not to be enrolled in a Fraternity.

Having received the Habit, the postulant is admitted to a share in all the spiritual favors of the Brothers and Sisters of the Order.

Every new Scapular should be blessed. Besides those having the faculty of receiving to the Habit, all the priests of the Dominican Order may give this blessing. In places where there is neither a priest of the Order nor a Director of a Fraternity, any priest approved for hearing confessions has the power to bless the scapular.

Chapter V
The Novitiate and Profession

Before being admitted to Profession, Novices should devote themselves to the study of the Rule for one year under the direction of the Novice Master, so that they may know their own obligations and try to become imbued with the spirit of our Holy Father, St. Dominic.

At the end of the year of probation or even before, if the particular circumstances of the person seem to demand it, the Novice may be admitted to profession by the Director with the consent of the majority of the Council of the Fraternity.

Those who are received privately into the Third Order may be admitted to profession according to the prudent judgment of anyone having the legitimate faculty.

Profession consists in the formal promise, but without a vow, of living according to the Rule of the Third Order of Friars Preachers.

The profession is made in the following manner: “To the honor of Almighty God, Father, Son and Holy Ghost, and of the Blessed Virgin Mary, and of Blessed Dominic, I … before you, the Director, and the Prior (or Prioress) of the Fraternity of the Third Order of Penance of Blessed Dominic, of this place, who hold the place of the Most Reverend Master General of the Order, do make profession that henceforth I will live according to the Rule and form of the Brothers and Sisters of this same Order of Penance of Blessed Dominic until death.”

There should be a register in every Fraternity for its own members in which are noted the name of the one received and the day of Reception and of Profession. Those who receive Tertiaries privately should send this same information to the Provincial of that territory in which the said tertiary resides, or to the Superior, from whom they received their faculty.

After Profession, which holds until death, Tertiaries are bound to perseverance in the Order and they may not, without a just cause, pass to another Third Order.

Chapter VI
The Recitation of the Office

Tertiaries should say the Office every day: either the old Office known as the Pater Noster, or the Little Office of the Blessed Virgin Mary according to the Dominican Rite or the entire Rosary of the Blessed Virgin Mary. If they be hindered from saying any of the above, they should say one of the little Offices approved by the Order, or a third part of the Rosary.

In reciting the old Office known as the Pater Noster, Tertiaries should say 28 Our Fathers and Hail Marys for Matins; 14 for Vespers and 7 for each of the other five Hours. The Apostles Creed should be recited before Matins and Prime and at the end of Compline. Matins are usually said on the evening of the preceding evening or in the morning; the Little Hours before mid-day; Vespers and Compline before the end of the day. They may, however be said at any hour of the day provided the regular order of Hours is observed.

Priests and those in major Orders will satisfy this obligation by the mere recitation of the Divine Office. They should say once a day the Responsory O Spem Miram with versicle and prayer in honor of Saint Dominic.

Tertiary priests having obtained the permission from the Master General of the Order may use the Breviary and Missal according to the calendar of the Order.

Chapter VII
Confession, Communion, And Other Pious Practices

Tertiaries should approach the Sacraments of Penance and the Holy Eucharist at least twice a month unless legitimately hindered. If they wish to be refreshed more frequently, even every day, by the Most Holy Body of Christ, their devotion is to be commended.

Tertiaries should make an effort to be present, as far as they are able, at the daily Sacrifice of the Mass and to follow the priest with devout attention during the course of the Mass. They should devote themselves to mental prayer and apply themselves to pious works suited to the spirit of the Order.

They should cultivate a special devotion based on a particular attraction toward the most faithful Patroness of the whole Order, the Virgin Mary; Saint Joseph, her spouse; our Blessed Patriarch, Dominic; Catherine of Siena, Virgin, Patroness of the Third Order; and all the Saints and Blesseds of the Order.

They should conduct themselves in churches with great reverence, particularly during the divine mysteries, and they should always show a good example to all the faithful.

It is strongly recommended that a retreat of three days, at least once a year, be made in each Fraternity.

Chapter VIII
Fasts

Besides the fasts and abstinences instituted by the Church, Tertiaries, if not legitimately hindered, should fast on the vigils of the Most Holy Rosary, our Holy Father, Saint Dominic, and Saint Catherine of Siena. Moreover, adhering to the spirit of penance characteristic of the Order and of the ancient Rule, they should observe the Fridays of the whole year as fasts and exercise themselves in other works of penance-with the advice, however, of the Director or a discreet confessor.

Chapter IX
The Avoidance of Worldliness

Tertiaries should refrain from visiting places of worldly amusement. They should not go to dances or worldly banquets or frivolous shows. If, however, it is impossible to abstain from all these, they should ask the permission of the Director or at least inform him.

Chapter X
Reverence toward Prelates and Clergy

Tertiaries should have the deepest reverence for the Bishops and the priest of their respective churches, and they should faithfully fulfill their duties towards them according to the rules and customs of each place. They should also hold all other clergy in honor according to their various positions and offices.

Chapter XI
Apostolic and Charitable Works

Following in the footsteps of the Apostolic Patriarch Dominic and of the Seraphic Virgin Catherine of Siena, all Tertiaries should devote their lives to the glory of God and the salvation of their neighbors in an ardent and generous spirit.

Mindful of the traditions of our ancestors, Tertiaries should labor in behalf of the truth of the Catholic Faith and for the Church and the Pope, in word and deed, showing themselves to be ardent defenders of their rights in all things and at all times. They should also help in apostolic works, particularly those of the Order.

They should devote themselves to works of charity and mercy according to the conditions of time and the necessities of place, either privately or as a body, according to their limits and capabilities under the direction of their Superiors.

They should also willingly assist the parish priest in pious works and particularly where there is a necessity in imparting religious instruction to boys and girls.

Chapter XII
Visiting and Assisting the Sick

In every Fraternity there should be named Visitors for the sick that shall take pains to visit members according to the wish of the Director and assist them spiritually and temporally.

Chapter XIII
Death of the Brethren and Suffrages

The death of a member of the Fraternity should be announced to the other members of the Fraternity as soon as convenient, and all the members should be present at the obsequies of the deceased member, unless legitimately hindered.

Moreover within the eight days immediately following the death notice, each member of the same Fraternity shall recite a third part of the Rosary, hear one Mass and apply one Communion for the repose of the deceased member’s soul.

Tertiaries should say, every day, one Our Father, one Hail Mary, and Eternal rest… for the living and the dead of the whole Order.

Every member within the year should have three Masses said (or should at least hear three Masses) for the welfare of the Brothers and Sisters, living and dead.

Chapter XIV
The Superiors of the Third Order

The Third Order of Friars Preachers is placed under the immediate direction and correction of the Master General, to whom, therefore, all Fraternities, all Directors, and individual Tertiaries are subject as regards those things that pertain to their living according to the Rule.

In virtue of their office, Provincials, also, within the limits of their own Provinces have care of the Third Order.

The Master General and Priors Provincial have the right to visit the Fraternities every year and more frequently if the situation demands it. They may conduct their visits through a delegate. What they deem profitable in the Lord by way of counsel, admonition, orders, or correction, even the removal of some official, should be received by all with a grateful and humble spirit.

Tertiaries who are not members of some Fraternity should regard the Master General or the Prior Provincial as their Superior in the Third Order. Others who have been enrolled in some Fraternity depend also on the Director and other Superiors of this same Fraternity.

The institution of the Director of each Fraternity in the churches of the Order is exclusively reserved to the Master General or the Prior provincial. In churches not belonging to the Order the consent of the local Ordinary is also required beforehand.

The office of Director lasts for three years at the end of which time the same Director may be reappointed.

The Director during his term of office can, by virtue of the said office, do those things, which pertain to the spiritual instruction and direction of the Brothers and Sisters. The laws of the Church should be observed in regard to the sermons to be preached.

At least once a year secular directors must send to the Provincial a statement concerning the condition and progress of the Fraternity committed to their care.

Chapter XV
Officials

In every Fraternity there should be a Prior, a Sub-Prior, a Novice Master and other Officials and Councilors.

The Council of the Fraternity should not exceed twelve members. The Prior, Sub-Prior, and Novice Master are members of the Council in virtue of their offices.

In establishing a Fraternity all officers will be installed by the Provincial. The same will be done after the dissolution of the Council, which takes place as often as the Council for any cause leaves office.

The term of office of the Officials and Councilors, lasts for three years; but each year a third part of the Councilors will be renewed by the Director with the cooperation of the remainder of the Council. In the year in which the Officials are to be removed, let the Council be first completed. Then let the Prior and other Officials be instituted by the Director conjointly with the completed Council. In case of dissension between the Director and Council, recourse should be had to the Prior Provincial.

Chapter XVI
The Office of Prior and Other Officials

It will be the duty of the Prior to take care that the Rule is observed by all. He should also take care that nothing in deportment, manner of life, and dress be done by any Brother of the Fraternity that can give disedification. If he sees any transgression or negligence, he should charitably rebuke and correct it, or if it seems more advantageous, he should have recourse to the authority of the Director.

The other Officials of the Fraternity should perform those duties, which, according to those particular customs and necessities of each Fraternity, seem most fitting.

The Sub-Prior holds place of the Prior in his absence.

The Council should be called by the Director, who presides at it in person, each time the vote of the Council is required according to the Rule, or when matters of greater moment are to be handled according to its particular rule.

Chapter XVIII
The Meetings of the Brethren

Once a month the members of the Fraternity, should assemble to hear instructions given by the Director and to assist at Mass if the hour makes this possible.

The Director, himself, should read and expound the Rule, he should inform the Brethren of the activities, he should correct and rebuke carelessness as occasion demands and as he deems expedient, according to God and the Rule.

The Suffrages should be said for the living and the dead with absolution from faults because of transgressions of the Rule.

Chapter XVIII
The Correction of the Brethren

If anyone shall have committed a notable fault and, admonished by the Director, will not reform, he should be corrected according to his condition and according to the grave or light nature of the fault. He may be excluded for a time from the companionship of the Brethren or even entirely – with the consent, however, of the Council of the Fraternity. If after one or more admonitions he neglects to mend his ways, he cannot be readmitted without the consent of the Council.

Only the Master General or the Provincial has the right to dismiss anyone for grave reasons from the Third Order, and, in case of grave scandal, without previous warning.

Chapter XIX
Dispensations

The Master General has full power to dispense from any precept of this Rule. Moreover, the Provincial within the limits of his jurisdiction, or even the Director in his Fraternity, or one delegated by them has the power to dispense the Tertiaries in particular cases for a reasonable cause.

The precepts of this Rule, except those which are divine or ecclesiastical laws, do not oblige the Brothers and the Sisters under pain of sin before God, but only under penalty fixed by the law, or to be fixed by the Prelate or Director as was stated in Chapter XVIII. However, mindful of their Profession, all the Brethren should fulfill the precepts of the Rule with the help and grace of our Lord and Redeemer, Jesus Christ, Who, with the Father and the Holy Ghost, liveth and reigneth, God, forever and ever. 

Amen.

Neo-SSPX and Campos (+Rifan) condemns Bishop Williamson's Consecration

Campos (+Rifan) condemns Bishop Williamson's Consecration

of Fr. Jean Marie Faure


"Bishop Fernando Areas Rifan , a member of the Personal Apostolic Administration John Vianney in Campos of Goytacazes (municipality on the north of Rio de Janeiro), also condemns the ordination. Bishop Rifan is a representative of the traditional doctrine calls itself . " I am in communion with Bishop Edney [of Nova Friburgo. Note of Non Possumus blog ] . It is wrong that attitude of Dom Richard [Williamson] . He is in a schismatic attitude."
Bishop Rifan forgets that it was bishop Williamson who consecrated his predecessor, Bishop Licínio Rangel, on July of 1991? Why there is a schism now and not also then in 1991?

Source 1 and 2 

___________________________


Communiqué of the General House of the Society of St. Pius X concerning the episcopal consecration of Father Faure.


On March 19th 2015 Bishop Richard Williamson performed the episcopal consecration of Fr. Jean-Michel Faure at the Benedictine Monastery of the Holy Cross in Nova Friburgo, Brazil.


Bishop Williamson and Fr. Faure have not been members of the Society of St. Pius X since 2012 and 2014, respectively, because of their violent criticisms of any relations with the Roman authorities. According to them, such contacts were incompatible with the apostolic work of Archbishop Lefebvre.


The Society of St. Pius X regrets sincerely that this spirit of opposition has led to an episcopal consecration. In 1988 Archbishop Lefebvre had clearly indicated his intention to consecrate auxiliary bishops who would have no jurisdiction, because of the state of necessity in which the Society of St. Pius X and faithful Catholics found themselves at that time. His sole goal was to make available to the faithful the sacraments which priests ordained by the bishops would offer. After having done everything conceivable to gain permission from the Holy See, Archbishop Lefebvre proceeded with the solemn consecrations on June 30, 1988 before several thousand priests and faithful and hundreds of journalists from around the world. It was abundantly clear from all the circumstances that, despite the lack of authorization from Rome, this action done in the most public manner was for the good of the Church and of souls.


The Society of St. Pius X denounces this episcopal consecration of Father Faure, which, despite the assertions of both clerics concerned, is not at all comparable to the consecrations of 1988. All the declarations of Bishop Williamson and Fr. Faure prove abundantly that they no longer recognize the Roman authorities, except in a purely rhetorical manner.


The Society of St. Pius X still maintains that the present state of necessity renders legitimate its action throughout the world, without denying the legitimate authority of those for whom it continues to pray at every Mass. The Society intends to continue its work of priestly formation according to its statutes. It has every intention to keep the deposit of the Faith and the purity of the Church’s moral teaching, in opposition to errors, from wherever they may come, in order to pass on such Faith and morals in the traditional liturgy and by preaching, in accordance with the missionary spirit of its founder: Credidimus caritati [1 John 4:16].


Menzingen, March 19, 2015

Palestras do Rev. Padre Joaquim, FBMV

Apresento aos caros leitores essas magníficas palestras --separadas num total de 12 vídeos-- dadas por Padre Joaquim Daniel Maria de Sant'Ana, FBMV,  do Mosteiro de Nossa Senhora da Fé e do Rosário, Candeias/Bahia – Brasil; mas que foram proferidas no Mosteiro Beneditino da Santa Cruz em Nova Friburgo/RJ, no ano 2012 de NSJC.

Para quem deseja entender melhor a crise na Igreja e na Tradição, eu aconselharia muito escutar todas as palestras quando possível.




O restante da série de 12 vídeos podem ser vistos aqui:
https://www.youtube.com/playlist?list=PLUxmdVYfa6toHwqiv0LfVBRAZSKNEhhrZ

Sermão de Dom Tomás de Aquino sobre a Sagração Episcopal (Pregado no dia 17)

Dom Tomas Aquina's interview about the Consecration

March, 18 / 2015  (From Brazil)

Why a Consecration in 2015?   
by Dom Thomas Aquinas OSB



Why a consecration in 2015?


Because the situation remains essentially the same as in 1988. Modernist Rome, which manifested itself at the Council, remains in place and becomes more and more modernist and liberal. The profound perversion of the mind is only intensifying.



But why not wait for the Society of St. Pius X to give us bishops?


Because the authorities of the Society have taken a new direction in relations with Rome.



Do you mean to say that the Society has abandoned the true faith or the fight for the faith? 

I mean to say that the leaders of the Society have gradually in recent years, and especially since 2011 and 2012, taken a new direction in their relations with Rome.



But the question is whether or not the Society has abandoned the fight for the faith. What do you think? 
The particularity of liberals is inconsistency. The current leaders of the Society have made the fight of the Society inconsistent. The healthy part of the Society is trying to fight this battle as in the past, but the dominant wing, its Superior General at the top with Fr. Pfluger, persecute those who want to continue this fight as before.



Do you have any proof of that?
It is all too abundant. The refusal to ordain the Dominican and Capuchin candidates at the appointed time in 2012 is one. The Benedictines of Bellaigue were also threatened.
 But much more serious and significant was the scandalous expulsion of Bishop Williamson, preceded by the order to cease the Eleison Comments. In fact Menzingen does not tolerate us opposing its new orientation. Menzingen does not want us to publicly continue the fight for the faith as before, following Archbishop Lefebvre and Bishop de Castro Mayer.
 The district priests are closely monitored and their articles cannot be published without quite strict permission.



But what harm is there in that? Every institution must monitor what is being said in its name!


Not like that. We must punish those who write against the Catholic faith, but not install a regime like the one Bishop Fellay already did.
 In addition, those with a liberal tendency have broad permission to write, while the book of Father Pivert is removed from sale. Le Sel de la Terre is frowned upon and removed from press stands. The most faithful priests are disavowed or even punished or expelled. 
Unfortunately, examples abound. The list is already long enough, while the GREC was able to work peacefully and Father Pfluger gives his scandalous interviews without being disturbed.

But there are good articles in Le Chardonnet, for example. Isn’t it wrong to say that the anti-liberals are persecuted in the Society?
Yes, there are still some good articles in Le Chardonnet, and not only in Le Chardonnet. Unfortunately, this is far from preventing the accordist tendency of Menzingen to move forward.

Do you mean, basically, that Menzingen is betraying the fight for the faith?


Yes, Menzingen is betraying the fight for the faith. That is why a consecration has become necessary to assure the continuity of the work of Archbishop Lefebvre, especially as Bishop Fellay now refuses to ordain candidates opposed to his policy, as is the case for several religious communities of men to whom he also refuses the Holy Oils (necessary to baptize children and give extreme unction to the dying). "We continue," very simply, as Archbishop Lefebvre used to say. And we believe that good Catholics support us from the bottom of their heart.
 If we seem to be too hard towards Menzingen, take the time to go through the long series of events that have marked the history of Tradition in recent years and you will see that the two most combative bishops of Tradition were, one, expelled from the Society, the other, silenced, at least in part. Added to this are the iniquitous trials of Fr. Pinaud and Fr. Salenave, and still so many facts.


What do you think about the candidate chosen?
He was chosen by Archbishop Lefebvre in 1988. He proposed another name. It is to his credit. Today he accepts this heavy burden. We are deeply grateful to him.
 To conclude, let us also and especially give our gratitude to Bishop Williamson who knew how to protect and transmit the legacy received from the hands of Archbishop Lefebvre and Bishop de Castro Mayer, which is none other than the deposit of the faith entrusted by Our Lord to the Apostles. 
A final appeal. Read the works of Archbishop Lefebvre. Everything is there. Read also the Eleison Comments to understand the seriousness of the current evil.
 Corção said: "Only the saints believe in evil." Deep words which are a warning. May Our Lady help us to see the evil where it is, to work with her, she who has always crushed the head of the infernal serpent. "Ipsa conteret." That is the motto of the one who, God-willing, will tomorrow be Bishop Jean-Michel Faure. May Our Lady bless him and protect him "ad multos annos”.

***Credits to the members of Quebec Resistance

BEWARE OF FALSE VISIONARIES (Part II)

by Archbishop Marcel Lefebvre (Traduzido para o Português)   [Click here for Part I]
Sermon of Archbishop Lefebvre on the occasion of the blessing of St. Pius X Priory in Shawinigan, November 8, 1977

In our times there is a great danger, my dear brethren, that threatens all of us traditionalists a little, we who call ourselves traditionalists, who rightly wish to keep the Tradition. There is a danger that threatens us, because the authorities in Rome, failing to do their duty, as it were, are no longer doing anything, in a mysterious, incomprehensible way, but they are no longer doing anything to truly condemn the errors, to condemn the doctrinal deviations of our faith. The Church no longer acts. Everyone is labouring in search of truth. The theologians, the priests, the bishops, are all in search of truth. And yet Rome says nothing. People can say anything; they can write anything, and there is nothing said except against the traditionalists.

But this failure of the Authority of Rome is very serious. Because this puts us in a troubled situation, in a confused situation. No wonder that even amongst the traditionalists, we are like orphans without a father. The bishops no longer do anything, the bishops no longer lead us. They no longer tell us what we must do, where is the truth and where is the error, where is the good and where is the evil. We no longer know, the people no longer know.

So there is the tendency to be led towards this or that devotion, to

be led towards this or that group who, they say, have relations with heaven, this or that person who has, they say, messages, another who would have particular inspirations. It is very dangerous. Why? Because when the bishops are there, when the bishops act as pastors of the flock, they watch. And if there is something in the flock, if a person comes to tell a bishop: I had special relations with the Blessed Virgin, the Blessed Virgin appeared to me, the Blessed Virgin told me this, Our Lord told me that, then the bishop says: well, we will examine this. I will name for you this or that canon lawyer, this or that theologian who will go to see you, who will question you, who will see if everything is correct.fter six months, one year, or two years, after a very meticulous study, the bishop says yes or no. He gives a judgement. The faithful are led, they are protected.

If the apparition is real, then there is no danger for the faith, if everything in it is conformed to our faith. But if it is not conformed to the faith, the bishop must protect the flock against these things that may be diabolical, because the demon knows very well how to imitate heaven and he fools us. Nowadays there is no longer anyone to guide us, no longer anyone to judge for us, so people run here and there, now they hear a rumour, then again another rumour. When that happens, we must remember the words of Our Lord: “A day will come when they will tell you: Our Lord is in the desert, Our Lord is in the city, Our Lord is here, Our Lord is there. Do not go there”, Our Lord said this. And why should you not go there? Because you do not know, you could find yourself amongst the demons. Stay, therefore, in the faith. In our times, we must keep the faith.

But where is the faith? In your catechism – it’s not difficult. Open your catechism, you have everything. The catechism is the way to heaven. It is your book that leads you to heaven. Take your Credo. You have the commandments of God and of the Church, you have the sacraments, the Holy Sacrifice of the Mass, the Christian virtues, the Our Father, the devotion to the Blessed Virgin Mary. With that you have everything. There is no need of anything else. That is the résumé of Tradition, it is the résumé of revelation, it is the résumé of Tradition and of the Scriptures. It is that which the apostles have put into our hands and which the bishops from generation to generation have given us. We must cling to this and beware of all the rest.

We live in a time when the demon is more powerful than ever. So we must watch out. We must watch out for all those things which are a little extraordinary that could lead us this way and that way and that could make us forget what is essential, because the devil can distract us from the faith. He wants to deceive us, so he distracts us with one thing or another, and during that time, we do not do the work that we are supposed to do. We must therefore maintain our faith. That is what I would like the priory to be also: a house where the faith is maintained.

Well then, do not be astonished if our priests are not always very enthusiastic over this or that so-called apparition, this or that place of pilgrimage. I am not speaking about the ancient shrines that have been confirmed by Tradition, such as St. Joseph in Montreal or the three great traditional shrines of Quebec. I am speaking of the new places of pilgrimage that all of a sudden spring out in one place, that are suddenly in another place, etc.


================

Em nossos tempos, há um grande perigo, meus queridos irmãos, que ameaça um pouco todos nós tradicionalistas, nós que nos classificamos tradicionalistas, que, com razão, desejamos manter a tradição. Há um perigo que nos ameaça porque as autoridades em Roma, deixando de cumprir o seu dever como tal, já não estão fazendo nada, [sempre] de uma forma misteriosa, incompreensível, mas eles já não estão fazendo nada de concreto para condenar os erros, para condenar os desvios doutrinários da nossa fé. A Igreja não age mais. Todo mundo está trabalhando em busca da verdade. Os teólogos, os sacerdotes, os bispos, estão todos em busca da verdade. E, no entanto, Roma não diz nada. As pessoas podem dizer qualquer coisa; eles podem escrever qualquer coisa, e nada é dito a não ser contra os tradicionalistas.

Mas esta falha da Autoridade de Roma é muito grave. Porque isso nos coloca em uma situação conturbada, em uma situação confusa. Não é à toa que, mesmo entre os tradicionalistas, somos como órfãos sem um pai. Os bispos não fazem nada, os bispos já não nos lideram. Eles já não dizem o que devemos fazer, aonde está a verdade e aonde está o erro, qual é o bom, e qual é o mau. Nós não sabemos mais, as pessoas já não sabem.

Portanto, há a tendência de se levar por esta ou aquela devoção, ser conduzido no sentido deste ou aquele grupo que diz ter relações com o céu, esta ou aquela pessoa que (dizem eles) ter mensagens, outros que teriam particulares inspirações . Isto é muito perigoso. Por quê? Porque quando os bispos estão lá, quando os bispos agem como pastores do rebanho, eles vigiam. E se há algo no rebanho, se uma pessoa vem para contar para um bispo: "Eu tive experiências especiais da Santíssima Virgem, a Santíssima Virgem apareceu para mim, a Santíssima Virgem disse-me isto, Nosso Senhor disse-me que...", em seguida, o bispo diz: "Bem, vamos examinar isso. Vou citar para você este ou aquele canonista, este ou aquele teólogo que irá vê-lo e questionar você, que vai ver se tudo está correto. Depois de seis meses, um ano, ou dois anos, depois de um estudo muito minucioso, o bispo diz sim ou não. Ele dá um julgamento. Os fiéis são conduzidos, são protegidos.

Se a aparição é real, então não há perigo para a fé, se tudo o que estiver nela estiver de acordo com a nossa fé. Mas se não estiver conforme à fé, o bispo deve proteger o rebanho contra essas coisas que podem ser diabólicas, porque o demônio sabe muito bem como imitar o céu, e ele nos engana. Hoje em dia não há mais ninguém para nos guiar, ninguém mais para nos julgar, então as pessoas correm para aqui e ali, agora ouvem um rumor e em seguida, outro rumor. Quando isso acontece, é preciso lembrar as palavras de Nosso Senhor: "Um dia virá em que eles vão dizer-lhe: Nosso Senhor está no deserto, Nosso Senhor está na cidade, Nosso Senhor está aqui, Nosso Senhor está lá. [Mas] Nosso Senhor disse: Não vá lá. E por que você não deve ir lá? Porque você não sabe, você poderia encontrar-se entre os demônios. Fiquem, portanto, na fé. Em nossos tempos, temos de manter a fé.

Mas onde está a fé? Em sua catequese - não é difícil. Abra o seu catecismo, você tem tudo. O catecismo é o caminho para o céu. É o seu livro que o guia para o céu. Leve o seu Credo. Você tem os mandamentos de Deus e da Igreja, você tem os sacramentos, o Santo Sacrifício da Missa, as virtudes cristãs, o Pai Nosso, a devoção à Santíssima Virgem Maria. Com isso você tem tudo. Não há necessidade de qualquer outra coisa. Esse é o resumo da Tradição, é o currículo da revelação, é o currículo da Tradição e das Escrituras. É o que os apóstolos colocaram em nossas mãos e que os bispos de geração em geração nos deram. Precisamos nos agarrar a isso e tomar cuidado com todo o resto.

Vivemos em uma época que o demônio é mais poderoso do que nunca. Portanto, temos de tomar cuidado. Devemos ter muito cuidado com todas essas coisas que são um pouco extraordinária e que podem nos encaminhar para um lado ou outro, fazendo-nos esquecer o que é essencial, porque o diabo pode nos distrair da fé. Ele quer nos enganar, por isso ele nos distrai com uma coisa ou outra, e durante esse tempo, não fazemos o trabalho que é suposto a ser feito. Devemos, portanto, manter a nossa fé. É assim que eu gostaria que o Priorado também fosse: uma casa aonde a fé é mantida.

Bem, então, não fique surpreso se nossos sacerdotes não forem muito entusiasmados com esta ou aquela chamada aparição, este ou aquele lugar de peregrinação. Eu não estou falando sobre os antigos santuários que foram confirmados pela Tradição, como São José, em Montreal ou as três grandes santuários tradicionais de Quebec. Estou falando dos novos lugares de peregrinação que, do nada, aparece em um lugar, e de repente em outro, etc.

[Click here for Part I]

Bishop Williamson ordains a Deacon in Brazil (Br. Andre) 10/26/14

Deo gratias! And may Our Lord bless us with more vocations!