In this letter Number CCLXXVII (277) 3 November 2012
quote
In brief, I think that the situation of today’s Catholic Resistance calls for no hurried action, but for a thoughtful measuring of men and events until the will of God becomes more clear. I think — I may be wrong — that he wants a loose network of independent pockets of Resistance, gathered around the Mass, freely contacting one another, but with no structure of false obedience such as served to sink the mainstream Church in the 1960’s, and is now sinking the Society of St Pius X. If you agree, by all means make contributions to the St Marcel Initiative because they will certainly come in useful, maybe sooner than I think. For myself, as soon as my situation stabilizes in England, I am ready to put my bishop’s powers at the disposal of whoever can make wise use of them.
unquote
At minute 46:00, Fr. Jacqmin asks if there are any questions.
When asked about Bishop Williamson, this is were Fr. Jacqmin adds some very important information and details that were missing and in mystery regarding Bishop Williamson’s actions, rather in-actions of 2012.
Fr. Jacqmin said he spoke privately to Bp. Williamson twice over the last 2 years. In one of the meetings, Fr. Jacqmin specifically addressed three main topics that Bp. Williamson had stated: 1.) The world is going to end in 1 year and do not return into the seminary. 2.) Bishop Williamson said that he does not want a structure. 3.) Intentions on consecrating a bishop.
1.) Fr. Jacqmin responded that holy scripture says that the multitude of the jews will convert first; this had not happened. Bishop Williamson did not respond.
2.) Is the foundation and the most serious topic that influences and alters the third. Fr. Jacqmin reiterated Bishop Williamson’s comments of saying that he does not need to have a structure in the church. “There is no structure possible; and I have not the capacity of Archbishop Lefebvre”. (In note: Fr. Jacqmin noted that he found later in the Denzinger, the manual of the magisterium of the catholic church, that that is condemned.) Fr. Jacqmin said that your excellency, you had said that if anyone wants to leave the sspx, you will support them. Among other ways of support, that BW will supply holy oils, ordain priests, etc, as support means also that if a priest is morally in error, or saying heresy, or sacrileges in the liturgy, you cannot support them until they conform to the church. Which means that you are applying pressure, an authority to correct them, which is in your duty to: teach, govern, and sanctify.
BW said yes of course. Fr. Jacqmin replied, so then you cannot exist without authority. It is essential to a society, to a church, and the unity of the saints. Which means that you cannot exist in a <multitude> (referring to BW loose association structure). Our Lord created a structure with St. Peter and the development of the church is in a structure (…). Further,
3.) Your excellency, when you consecrate one or more bishops, a bishop is a leader, a chief, when you do so (in your thinking), it will be another group. Another man with other ideas. So where is the unity of the church? Because the church is one, holy, catholic, and apostolic. Where is your unity? Because you say that you are continuing the church. Where is your unity when you do not have unity in a structure? There is no church when you have a lack of property (the four marks). Bishop Williamson unbelievably replied, <Oh, I believe in liberty.> Yes, you believe in liberty. This man that I will consecrate will in this area will do with the grace of the holy spirit what will be good. And how do you intend that it will be realized? <Oh, they will stick together by the pressure of the crisis.> But this is exactly what was condemned by the church in the 19th century. These are ideas of Fr. —-, the father of the modernists. It means that I believe in liberty; you don’t need authority. But man is created with authority. Because he is created in the image of God. Authority has its roots in the holy trinity. It is an order in God and we were created from God in this image. In fatherhood and motherhood, there is a structure and a hierarchy. Without authority is a destruction of paternity. It is a destruction of God in our relations. God made us that way that we need authority. We need authority to exist. When you do not have a structure, you are handicapped. You cannot educate your children when you say that I give you the liberty, they will be monsters and proud.
When BW says that he believes in liberty without the need of authority, that there will be a common good and good will be done by itself, is condemned by the church. So he is falling into the error that he had first fought against.
Fr. Jacqmin also reminded him in 2012 that what Bishop Fellay had done in the excuse of expelling him because of <disobedience> was illegal in canon law; both the 1917 and the 1983 code. It states that a bishop does not obey any other superior, he is a bishop, he obeys only the pope. And that BW, as a bishop, needed to warn the flock about the errors coming from the leaders in the sspx. Fr. Jacqmin asked him to continue in the same structure, as Fr. Pfeiffer is doing in the continuation of Archbishop Lefebvre, and that 60-70% of the priests in France are ready to leave if he will act and lead like a bishop. Bishop Williamson said no; he will not lead or do anything to be in such a structure. But Fr. Jacqmin pleaded, you must, you have the support of the priests who will follow you. Bishop Williamson said no; you do it (with jest), I do not want to have a structure.
The crisis continues…even under Bishop Williamson.
Please pray for him to find his way back to his founder’s direction and wisdom.
Denzinger (the official Manual of the Magistry of the Church) :
THE FIRST VATICAN COUNCIL 1869-1870 (infallible)
Ecumenical XX (on Faith and the Church)
SESSION III (April 24, 1870)
Dogmatic Constitution concerning the Catholic Faith
…*Moreover, what the Chief of pastors and the Great Pastor of sheep, the Lord Jesus, established in the blessed Apostle Peter for the perpetual salvation and perennial good of the Church, this by the same Author must endure always in the Church which was founded upon a rock and will endure firm until the end of the ages. Surely “no one has doubt, rather all ages have known that the holy and most blessed Peter, chief and head of the apostles and pillar of faith and foundation of the Catholic Church, received the keys of the kingdom from our Lord Jesus Christ, the Savior and Redeemer of the human race; and he up to this time and always lives and presides and exercises judgment in his successors, the bishops of the holy See of Rome, which was founded by him and consecrated by his blood, [cf. Council of Ephesus, see n. 112]. Therefore, whoever succeeds Peter in this chair, he according to the institution of Christ himself, holds the primacy of Peter over the whole Church. “Therefore the disposition of truth remains, and blessed Peter persevering in the accepted fortitude of the rock does not abandon the guidance of the Church which he has received.” * For this reason “it has always been necessary because of mightier pre-eminence for every church to come to the Church of Rome, that is those who are the faithful everywhere,” * so that in this See, from which the laws of “venerable communion” * emanate over all, they as members associated in one head, coalesce into one bodily structure.
From the Encyclical, “Mystici Corporis,” June 29, 1943]
Actually only those are to be numbered among the members of the Church who have received the laver of regeneration and profess the true faith, and have not, to their misfortune, separated themselves from the structure of the Body, or for very serious sins have not been excluded by lawful authority. “For in one spirit,” says the Apostle, “were we all baptized into one Body, whether Jews or Gentiles, whether bond or free” [ 1 Cor. 12:13]. So, just as in the true community of the faithful of Christ there is only one Body, one Spirit, one Lord, and one Baptism, so there can be only one faith [cf. Eph. 4:5]; and so he who refuses to hear the Church, as the Lord bids “let him be as the heathen and publican” [cf. Matt. 18:17 ]. Therefore, those who are divided from one another in faith or in government cannot live in the unity of such a body, and in its one divine spirit.
The Errors of Modernists, on the Church, Revelation, Christ, the Sacraments – From the Decree of the Holy Office, “Lamentabili” July 3, 1907, Pius X :
Condemned is this proposql : “The organic constitution of the Church is not immutable; but Christian society, just as human society, is subject to perpetual evolution.”
In Denzinger we find other numbers with this doctrine :
The Church is a society instituted by Christ God 703, 1618, 1821 ff., 1959, 2052$., 2088, 2091 ff., 2145, ; a people one in faith, end, and things conducing to the end; subject to one and the same power, a society divine in origin, by its end and things proximately serving, insofar as it pertains to its end, are human members 1959, constituting one mystical body under Christ the head 468, 705, 3019; formed from the side of Christ 480, 2291.
It is a society perfect and independent 330 ff., 498, 1698, 77/9/., 1841 f., 1847, 1867, 1869, 2203; an im- mutable organization 2033; with the right to possess even temporal things 1697, 1726 j., and with temporal power 172$, and immunity 1730, 1732, and its proper court 1731; visible and knowable from the marks inherent in it and distinguishing it from the other religious bodies 86, 223, 247, 347, 430 f., 464, 468, 999, 1686, 1793 f., 1821 ff., 1955 f.; it is hierarchical 41 f., 44 f., 150 ff., 272, 361, 424, 426, 434, 498, 675, 687, 853, 960, 966 f., 2145, C107, C108, C329 sec. 1, C948,
it is perpetual 1793, 1821, 1955, 2052;
The Church dispersed throughout the
world is infallible in proposing the
doctrines of Christ handed down 1683,
1792, C1323 sec. 1.
THE POWER OF RULING (JURISDICTION) The nature of jurisdiction: The Church has the jurisdiction given to the Apos- tles and to their successors 379, for obtaining the salvation of souls and the purity of faith 1675, complete and total in religious matters 128$ ft., 1502, 150$, 1841, 1847, 1866, C1553, and at least indirect in temporal mat- ters 469 (two swords) 1697, 1724; and that divine 469, and perpetual 287, 1577, 1688, 1696, 2093, even relative as to the external order 1696 f.; wherefore legislative, judicial, and co- active power belong to her 411, 499 f., i$04J., 1697, 1724; it punishes espe- cially with ecclesiastical censures 357, 499> 59 1 ff-> 6*o, 643 ft., 681 ft., 763 /., 1440 ft., 15461?., C2214 sec. 1 (which does not cease when the guilty one is corrected and the contumacy comes to an end 11 44), not however of itself by bloody execution 401; and this jurisdiction does not depend upon the probity or the predestination of the subject 486, 545, 588, 595, 637, 646,
The objects and junctions of ecclesiastical
jurisdiction are especially these: the
administration of the sacraments 437; in particular, matrimonial cases 973 f., 978, 982,
1454, 1500a, 7559 /., 1600, 1640,
1768 ft., 1865, 1991 ft., 2066 ft.,
C1016, C1960; preaching the divine
word 434, 449 ft., 594, 687 f.,
Ci327f.; the election and ordination
of bishops 339, 363, 1750 f., 1842,.
C109, and clerics 960, 967, C109,.
C1352; the care of religious and nuns
1752 /., C487ff.; the granting of in-
dulgences 467, 550, 622, 676, 729,
989, 998, 1471, C911; the institution
of feasts 1573, C1247; the direction of
theological study 422, 1666 ft., 1733^
1746, 1843 ft., C589, C1365; of the
reading and interpretation of Sacred
Scripture 1567, 1602 ft., 1630 ft. v
1941ft., 1979 f., 1997 ft., 2001 ft.; of
the religious institution (in schools)
1695, i745$-> Ci372f., C1381; see
XIp; generally the care of all sacred
things and in some way even of temporal and external things 361, 458 f., 495 > 685 f., 1286 /., 1322, 1504, 1696 /., 1724 ft., 1841, 2253, Ci495f., C1499.