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SSPX Australia District Newsletter

3 April 2017

Dear Friends and Benefactors of the Society of St. Pius X,

 

Holy Week with its profound liturgy gives us the opportunity to consider the passion and suffering of our Lord. With its culmination, as we celebrate His Resurrection, we have the wonderful opportunity to joyfully contemplate the fruits these have borne.

Suffering is a subject we can easily relate to, since we have each experienced it to some degree during life. By suffering is understood whatever is disagreeable to human nature, such as sickness, poverty, persecution, temptation etc. Ultimately sufferings come from two principal sources: from God Who is their author sending them for our own good and from sin, on account of which He inflicts or permits them.

These sufferings can bear good or bad fruit in as much as they are borne patiently or impatiently. When our hearts cling too much to what is lost in suffering, we are impatient and our lives embittered with grief and sadness; we then easily fall into committing all manner of crimes and outrages. Finally, we become confirmed in this wickedness, and walk on the broad road to destruction. All this a result of our refusal to accept with resignation the trials chosen for us by the Almighty, All-wise and All-loving God.

But if sufferings are patiently borne, they strengthen and inflame the love of God in our hearts by taking away those objects to which our hearts were attached, which divided our affections and deprived God of the total love due to Him alone. They also enlighten our understanding as to the true nature of future punishment, the utter nothingness of the things of this world, the true knowledge of our fellow men and the most invaluable knowledge of ourselves. Thus, sufferings patiently borne help us advance along the path of true Christian perfection, which consists in an increased love for God.

It is therefore important that we make our sufferings here on earth as productive as possible for the goal of eternal life. This we do by employing the necessary remedies or means, whichSt. Paul lays out for us in his epistle to the Ephesians, Chapter 6. After foretelling the days of trial and tribulation that would come upon them, he gives the remedies that will strengthen them and us in the Lord and enable us to withstand the assaults of our enemies. He calls these the armor of God.

The first remedy he says is to gird the loins with the girdle of truth. Here he exhorts us to practice the virtue of chastity, which controls and checks the desires of the flesh. As the belt was in ancient times the distinctive mark of the soldier, so the girdle of chastity is the distinctive mark of the soldier of Christ. Like the soldier’s belt, this girdle adds gracefulness and free movement of the body. By giving one the mastery over the passions and immoderate desires or inclinations, chastity allows a free and unencumbered pace in following Christ. The soldier’s belt also served as a convenient support for the sword, making it ready at hand when needed. Likewise, the girdle of chastity, by helping the soldier of Christ to understand, appreciate and fulfill the word of God, gives the facility of always going armed with the sword of the Spirit (which is the word of God) to wield when necessary. 

However, man is unable with his own natural strength to obtain the sublime virtue of chastity.  It is a gift that God Himself must give. Yet, it cannot be obtained without our cooperation and we must make an effort by fervent prayer, guarding of our senses, avoidance of the occasions of sin and the frequent reception of the sacraments. Victory is not obtained without combat and so too chastity. Once obtained, this girdle of chastity will enable us to bear trials with patience and resignation and even avert numberless evils and afflictions.

Close at hand we also have the sword of the Spirit, which wounds and kills the enemies of God or at least their sins and vices – especially pride, avarice and lust. Thus, sinners are slain by the sword when they cease to resemble irrational beasts and begin to live according to the law of reason and the law of God; living as humble, generous and chaste Christians.

It is called the sword of the Spirit because it is forged and tempered by the Holy Spirit. The Holy Ghost alone can pierce the soul, penetrate the most hidden thoughts and reach unto the division of the soul and the spirit. The Holy Ghost alone can wield this sword; combating vice, putting to death the old man with all his acts and converting the sinner. It is only with the assistance of the Holy Ghost that this sword can be handled. The word of God (Scriptures) are the sword of the Spirit, but they are not drawn but sheathed. Only he who understands the Scriptures can draw this sword. But without the assistance of the Holy Ghost no one can gain this understanding. This assistance and understanding has been promised only to the Church founded by our Lord Jesus Christ – the holy Catholic Church. Anyone who interprets it otherwise does not wield the sword of the Spirit but handles and fights with the sheath instead.

This sword of the Spirit can help us in our sufferings or temptations by inspiring us through His words with fear of offending Him. When we cannot escape sufferings, His words can strengthen and console us as well as lighten our sorrow.

Another remedy against the sufferings of this life is the helmet of salvation. By the helmet of salvation is meant the hope of salvation. As the helmet protects the head, and leaves unprotected the rest of the body, so hope teaches us to direct our whole attention to Christ, our Head, to the disregard of everything else – fortune, honor, reputation, comfort, and even life itself. We may lose everything else, if only Christ, our Head, is secured to us, if His glory is maintained, all is saved.

Hope not only makes us resistant to adversity but also becomes more impenetrable from its blows. As St. Paul says: “tribulation worketh patience; and patience trial; and trial hope; and hope confoundeth not” (Rom. V. 3-5).  Just as a soldier is not tested and found worthy of honor by the splendor and beauty of his armor, but by his endurance and deeds of valor, so the soldier of Christ is proved, not by his wealth and natural endowments, but by his perseverance in trials and his patience in sufferings. When he is conscious of having suffered with resignation, in the cause of salvation, he has a presentment of the love and friendship of God which further strengthens his hope of the eternal reward – trial worketh hope.

Thus, hope helps us, in consideration of the future eternal and infinite reward, to look upon our sufferings as mere trifles. Just as a brave soldier fearlessly looks death in the face as he meets the foe, or as the farmer disregards the toil and labor he must daily undergo for a rich harvest, so one hoping for the infinite recompense that rests on the infallible promise of the all-powerful and all-bountiful God must have an unwavering hope that makes all suffering no matter how great seem a trifle. “The sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us” (Rom. Viii. 18.).

The helmet of salvation also protects the soldier of Christ against the assaults of the enemy by raising his soul to contemplate the divine promises, which will sustain him in the sufferings he must undergo for salvation. For hope not only helps us to constantly keep in mind the heavenly reward but helps us to avoid the dread of any suffering that could exclude us from it. Thus hope, like an anchor, secures us amidst the waves of suffering and trial.

Another article of this armor that helps us in our sufferings is the breastplate of justice otherwise known as the virtue of charity. Just as the breastplate protect the most necessary organ for life, the heart, so the virtue of charity protects the very life of the soul. For our whole supernatural life depends upon this breastplate. “He that loveth not, abideth in death” (I. Jn iii. 14). Just as a breastplate of old was made of many metal rings linked together into one, so the virtue of charity is the sum of all virtues, uniting them together. As the breastplate was also very strong and durable, so the virtue of charity is endowed with great power, enduring and suffering all things. The breastplate of the virtue of charity has the power to overcome death, to vanquish sin, and even triumph over the wrath and justice of God.

Charity helps us to be patient in our sufferings; conquering not by force and violence but rather by meek, gentle and fearless submission to them. It helps us to endure sufferings with cheerfulness; not seeing them as burdens or evil but as opportunities to prove our love for God.  Charity goes so far as to make us altogether disregard our sufferings. As wine gladdens the heart, making us forget our cares, so charity makes us rejoice in our tribulation and forget our sufferings. One need only think of St. Laurence making light of his sufferings as he was being cruelly roasted on a red-hot gridiron.


Charity is therefore the most powerful weapon in our sufferings. But as our love is too often weak and insufficient we must also take up the last part of the armor of a soldier of Christ – the shield of faith.

St Paul tells us: “In all things taking the shield of faith, that you may be able to extinguish the fiery darts of the most wicked one”. Faith is aptly compared to a shield in the combat for salvation, as it renders the same service to the soul as the soldier’s shield to the body. Faith wards off every assault and every temptation from the soul, no matter its source or quality. Therefore, the admonition to take up this defense in all things.

The shield of faith helps us in our sufferings and afflictions by recalling to our minds the great truths it teaches us. By recalling that sin is the greatest of all evils, we cannot fail to see that it is much better to endure the lesser evil of suffering with patience.

We should also call to mind another truth of the faith that teaches us that, as long as we continue loving God, all our sufferings will be salutary for us. For, though every affliction that comes to us comes from the hand of God, we also know that He loves His children with an unspeakable tenderness. Therefore, any suffering He allows is meant for our greater good.

Sufferings are also means to preserve us from incomparably greater suffering in the next life. Our faith teaches us that sin must be atoned for either in this life or the next. It is much easier to satisfy for sin in this life rather than suffer for them in the next.

We should also remember the truth He Himself gave by His own example and teaching that no disgrace is attached to suffering of any kind. He chose for Himself the most humiliating sufferings. Poverty, humiliation, hardships and sufferings are the royal garments Christ clothed Himself with. He also taught us in the Beatitudes about sufferings and their contraries. “Blessed are the poor in spirit; for there is the kingdom of heaven etc.”(Mt v. 3-12). Not only is there no disgrace in sufferings, but they are among the most valuable gifts of God. Has not Christ Himself purchased His eternal glory at the price of sufferings? Have not the saints followed the same path to glory? Such a remedy for suffering is given us in this shield of faith.

Take a few moments each day during this precious time of the year to contemplate Christ’s passion and suffering as well as the fruits they have borne in His Resurrection. These will help strengthen you to bear all the sufferings His loving hands have chosen just for you and help you make and keep good resolutions for the future so that your merit in this life will deserve the reward of infinite bliss in the next. 

 

Sincerely yours in the Risen Lord and King of Peace,
 

Fr. John Fullerton

District Superior

SSPX Australia District Newsletter

20 October 2016

Dear Friends and Benefactors of the Society of St. Pius X,

 

The month of November is especially dedicated to the remembrance of the faithful departed. Beginning with All Saints day, we are reminded of the heavenly reward that awaits all such souls and we honor all those known and unknown who have obtained their heavenly reward. This is immediately followed by All Souls day on which we recommend to God all those souls that still await their final reward but have not yet obtained it due to some remaining stain of sin on their souls which must be cleansed by the fires of purgatory.

 

It is important to have a strong devotion for these souls, which consists not only in remembering them but chiefly in endeavoring to assist them to the relief of their suffering by prayer and good works. “It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins” (II Mach. 12, 46).

 

The first motive that helps urge us to aid the suffering souls is the love we owe them. Scripture and faith explain to us that their sufferings are certain. For how could it be “a holy and wholesome thought to pray for the dead” if there were no purgatory? It would rather be a useless work. And when our Lord says that there are certain sins so grievous as never to be forgiven in this or the next world, it follows that there are certain light sins that can be remitted in this as well as the next life. In the next life this remittance is done in purgatory.

 

Tradition teaches us the same. St. Cyprian earnestly exhorts the faithful to pray for the dead. Tertullian tells us this custom dates back to the time of the apostles.

 

Reason also teaches this article of faith. For nothing unclean shall enter the kingdom of heaven and few even of the holiest die without some venial sin on their soul. If there were no future atonement these would be excluded from heaven due to the infinite justice of God which demands satisfaction through the remittance of sin. Hence the suffering of the departed souls in purgatory are an absolutely certain fact.

 

It is also true that their sufferings are great beyond measure. For purgatory is a place where God’s stern justice reigns and demands complete satisfaction for sin. “It is a dreadful thing to fall into the hands of the living God” (Heb x. 31).After death the place for this atonement is Purgatory, where the penances far exceed in severity any earthly penance that may be undergone and from which even the most fervent penitents and greatest lovers of the cross would shrink with terror. In this life penitential works are eminently meritorious and satisfactory through the merits and satisfaction of Jesus Christ and most consoling in view of our Saviour’s sufferings and crucifixion. While the atonement in purgatory is without merit and consolation and rather a just and condign punishment man has merited for his sins, lukewarmness and negligence in the service of God. Therefore the sufferings of the souls in purgatory are not only certain but also great beyond measure and conception.

 

These souls also stand in close relation to us. Most may be unknown to us but they are still closely related by the bond of sanctifying grace which makes them our brothers and sisters in Christ. But there are also among them some related by blood or who have been dear to us. Does not the love we owe them or their closeness to us demand and give them a special right to our assistance? Or maybe we have been accessory to their sins for which they have to atone now? In their distress and misery should we not have compassion? “Have pity on me, have pity on me, at least you my friends: because the hand of the Lord hath touched me” (Job xix. 21.). Or is it only your own interest you look to – loss of their society, their support, services rendered you?

 

Maybe we do weep at their remembrance (justly so) but we must do more as tears are of little avail to them without the accompaniment of the sacrifice of prayers and good works. Christ wept over Lazarus but His tears were followed by good works. He wept not useless but effectual tears. Our tears must also be fruitful. It is not enough to simply weep bitter tears at their loss, or provide gorgeous funerals or erect splendid monuments in their memory.   All these will neither preserve their bodies from decay nor relieve their souls from the pains of purgatory. And if this is all we do we stand accused of harshness and injustice.

 

We must employ the means the Holy Mother Church offers us for their relief. We should pray incessantly for their souls and have Masses offered for them according to our means. We should approach the sacraments worthily, offer communions for them, endeavor to gain for them the indulgences the Church bestows in their behalf and offer up as many good works as we can for their repose.

 

By doing these things we will not only relieve them from sufferings but we will also most effectually promote our own spiritual interests. For the poor souls will one day reign in heaven and if we by our prayers and good works have hastened their deliverance they will be powerful friends and intercessors both in this life and the next. For being saints of God and members of His household it is as certain as their holiness that out of gratitude they will be willing to help us. Thus our sacrifices will secure prompt and powerful advocates with God.

 

These souls in purgatory, destined for heaven, already reign in the affection of God. It is therefore His desire that we appease His justice by our prayers and good works and so shorten the sufferings of these souls dear to Him. If a cup of water given in His name shall not be left unrewarded, how amply will God reward those who relieve these souls He loves so tenderly by their prayers and satisfactions?

 

Especially during the month of November, dedicated to the poor souls in purgatory, let us have pity on these suffering souls. The love we owe them and our highest interest demand it. If we could only behold them amidst their sufferings, stretching out their hands to us. Maybe a loving father or mother, husband or wife, brother or sister, a dear friend or benefactor now invokes our aid. Behold them as they are unable to help themselves and offer them the assistance that we may likewise crave after death. “Eternal rest grant unto them, O Lord, and let perpetual light shine upon them. May their souls and all the souls of the faithful departed through the mercy of God rest in peace. Amen.”

 

Sincerely in Christ,

Fr. John Fullerton

District Superior

SSPX Australia District Newsletter

16 July 2016

Dear Friends and Benefactors of the Society of St. Pius X,

 

In this month dedicated to the Most Precious Blood of Jesus, I wish to pass on to you the second communique released after the meeting of major superiors, the details of the upcoming rosary crusade announced by the Society’s superior general, Bishop Fellay and news of changes within the district.
  
For the glory of God, for the honor of Our Lord Jesus Christ and of His Most Holy Mother, for our salvation.


In the present grave state of necessity in the Church, which gives it the right to administer spiritual aid to the souls that turn to it, the Society of Saint Pius X does not seek above all a canonical recognition, to which it has a right because it is Catholic. The solution is not simply juridical. It depends on a doctrinal position that it is imperative to express.


When Saint Pius X condemned modernism, he traced the whole argument of the encyclical Pascendi back to one initial principle: independence. Now the world makes all its efforts to change the axis around which it must turn. And it is obvious to Catholics, as it is to those who are not, that the Cross is no longer that axis. Paul VI said it very well: man is (See Closing Speech of Vatican II, December 7, 1965).


Today the world turns around this, according to him, definitively established axis: human dignity, man’s conscience and freedom. Modern man exists for his own sake. Man is the king of the universe. He has dethroned Christ. Man exalts his autonomous, independent conscience, to the point of dissolving even the very foundations of the family and marriage.


The Society of Saint Pius X has always opposed this project of deconstruction of the universe, both the political society, and the Church.


To remedy this universal disorder, the Good Lord raised up a man, a Christian, a priest, a bishop. What did he do? He founded a society—a hierarchical society—the principle and end of which are just the antidote to this universal disorder: The Sacrament of Holy Orders. The purpose of the Society of Saint Pius X continues to be not only the actual remedy of the crisis but also thereby the salvation of all who cooperate in it. The Society is determined to keep doctrinal, theological and social rectitude, founded on the Cross of Jesus Christ, on His Kingship, on His sacrifice, and on His priesthood, the principle of all order and of all grace. Archbishop Marcel Lefebvre fought his whole life long for the triumph of these fundamental truths. It is incumbent on us at the present hour to redouble our efforts and to intensify the same fight on the same principles.


We are not “conciliarists”: for they deny that Christ’s cross is the world’s axis; neither are we dissenters who reject the social nature of the Church. We are a Society of priests of Jesus Christ, of the Catholic Church.


Is this truly the moment for the general restoration of the Church? Divine Providence does not abandon its Church, the head of which is the Pope, the Vicar of Jesus Christ. This is why an indisputable sign of this restoration will be the express desire will of the Supreme Pontiff to grant the means with which to reestablish the order of the priesthood, of the faith, and of Tradition, sign which will moreover be the guarantee of the necessary unity of the family of Tradition.


Christus regnat,
Christus imperat,
Deo gratias,
Amen.


+ Bernard Fellay
Anzère, 28 June 2016
on the vigil of the Apostles Peter and Paul
(Source : FSSPX/MG –DICI dated July 16, 2016)

 

At the priestly ordinations in Zaitzkofen (Germany) on July 2, 2016, Bishop Bernard Fellay, Superior General of the Society of St. Pius X, announced another Rosary Crusade as a spiritual preparation for the 100th anniversary of the apparitions of Our Lady of Fatima (May to October 1917).


This crusade will be held from August 15, 2016 to August 22, 2017.


It follows the intentions indicated by the Blessed Virgin herself: (I) Jesus wishes to establish in the world the devotion to the Immaculate Heart of Mary. In order to do so, all the faithful are invited:


1) to recite the rosary daily, alone or as a family;


2) to accomplish the devotion of the reparatory communion on five first Saturdays, and to multiply their daily sacrifices in a spirit of reparation for the outrages against Mary;


3) to wear the miraculous medal themselves and to diffuse it around them;


4) to consecrate their homes to the Immaculate Heart of Mary.


Besides the propagation of this devotion, we will also pray (II) for the triumph of the Immaculate Heart and (III) for the pope and all the bishops of the Catholic world to consecrate Russia to the Sorrowful and Immaculate Heart of Mary.


And as a special intention we will add (IV) the protection of the Blessed Virgin Mary for the Society of St. Pius X and all its members in addition to all the religious communities of Tradition.


The goal set by Bishop Bernard Fellay is a bouquet of 12 million rosaries and 50 million sacrifices for Our Lady of Fatima.  (Source: FSSPX/MG DICI July 4, 2016)


Within the district there will be a few personnel changes taking place over the next few months. Fr. Vachon, who recently celebrated his 25th anniversary of ordination, will be returning home to take up his new position in Montreal, Canada.  Replacing him here in Sydney will be Fr. Laurent Desautard a French priest who has spent the last 6 years in St. Mary’s Kansas.

 

Sr. Ignatius Marie, also leaving Rockdale and the little community of sisters, will head to the USA to join the new foundation of the SSPX Sisters’ making their home next to the new seminary in Virginia.  She will be replaced by Sr. Mary Joanna coming to us from Browerville, Minnesota.

 

I wish to thank both Fr. Vachon and Sr. Ignatius Marie for their dedication towards the work of the Society in Australia over the past ten years.   May God bless them in their new assignments.

 

Sincerely yours in The Sacred Heart of Jesus,

Fr. John Fullerton

District Superior

SSPX Australia District Newsletter

1 October 2015

Dear Friends and Benefactors,


You are probably aware of the Synod dedicated to the Family being held this month in Rome.
 Toward this our Superior General, Bishop Bernard Fellay recently sent a petition to Pope Francis asking for a clear, firm statement defending marriage and the family, which you have here in full. 

 

Petition to the Holy Father

Most Holy Father,

It is with great anxiety that we observe all around us a persistent degradation of marriage and the family, the origin and foundation of all human society. This decay is rapidly accelerating, particularly because of the legalization of the most immoral and depraved sorts of behavior. Today the law of God, even the simply natural law, is being publicly trampled underfoot; the gravest sins are multiplying in a troubling way and cry out to Heaven for vengeance.
 

Most Holy Father,

We cannot conceal from you the fact that the first part of the Synod dedicated to “Pastoral Challenges of the Family in the Context of Evangelization” greatly alarmed us.
 From ecclesiastical dignitaries we heard and read statements so contrary to the clear and constant doctrine of the Church concerning the sanctity of marriage, that our souls were deeply disturbed. These men claimed to have your support, and their claims met with no public denial. What worries us even more is that certain of your words give the impression that it might be possible for doctrine to evolve in response to new needs of the Christian people. Our disquiet comes from the fact that in his encyclical Pascendi, Saint Pius X condemned an alteration of dogma that would make it conform to so-called requirements of the present time. Both Pius X and you, Most Holy Father, received the fullness of the authority to
 teach, sanctify, and govern in obedience to Christ, Who is the head and pastor of the flock at all times and in all places, and whose faithful vicar the Pope must be on this earth. That which has been subject to a solemn condemnation cannot, over time, become an approved pastoral practice.

God, the author of nature, established the stable union of a man and a woman for the purpose of perpetuating the human species. Old Testament revelation teaches us, in the most obvious way, that indissoluble marriage between one man and one woman was established directly by God, and that its essential characteristics were not left by Him to the free choice of men, such that marriage remains under a very special divine protection: “Thou shalt not covet thy neighbor’s wife.” (Exodus 20:17)

The gospels teach us that Jesus Himself, by virtue of his supreme authority, definitively reestablished marriage in its original purity, which the corruption of men had altered:
 “What therefore God hath joined together, let no man put asunder.” (Matthew 19:6)

Throughout time it has been the glory of the Catholic Church to defend the human and divine reality of marriage against turmoil, despite entreaties, disregarding threats and temptations. Even though corrupt men abandoned her for this reason alone, the Church has always held high the standard of fidelity, purity, and fruitfulness, in short, the standard of genuine conjugal and familial love.

As the second part of this Synod dedicated to the family approaches, in conscience we feel it our duty to express to the Apostolic See the profound anxieties which seize us at the thought of “conclusions” that could be proposed on that occasion, if by some great misfortune there were to be a new attack against the sanctity of marriage and the family, a new weakening of couples and home life. We hope with all our heart that the Synod will on the contrary perform a work of genuine mercy by recalling in its entirety, for the good of souls, the Church’s salutary teaching on the subject of marriage.

We are fully aware, especially in the present context, that people entangled in abnormal marital situations must be welcomed pastorally with compassion, so as to show them the very merciful face of the God of love proclaimed by the Church.

Nevertheless, the law of God, expression of his eternal love for mankind, is in itself the supreme mercy for all periods of history, all persons, and all situations. Therefore we pray that the gospel truth concerning marriage, which the Synod ought to proclaim, may not be skirted in practice by numerous “pastoral exceptions” that would distort its true meaning, or by legislation that would almost unfailingly abolish its real import. On this point we feel obliged to say that, despite reminders concerning the indissolubility of marriage, the canonical changes required by the Moto Proprio Mitis Iudex Dominus Iesus facilitating declarations of nullity will de facto open the door to legal proceedings authorizing “Catholic divorce,” even if it goes by another name. These modifications acknowledge contemporary morals without attempting to put them in accord with the divine law. Are we then not to be heart stricken by the fate of children born to these marriages annulled in haste and who cannot but be victims of the “culture of waste”.

In the sixteenth century Pope Clement VII refused to accord Henry VIII of England the divorce he was demanding. Despite much pressure and at the risk of an Anglican schism, the Pope upheld the sublime teaching of Christ and his Church concerning the indissolubility of marriage. Will his decision now be repudiated by a “canonical repentance”?

Throughout the world in recent times, many families have courageously rallied against civil laws that undermine the natural and Christian family and publicly encourage scandalous behavior contrary to the most basic morality. Can the Church abandon those who, sometimes to their own detriment, and always subject to mockery and taunts, wage this necessary but very difficult battle? Such a stance would constitute a disastrous counter-witness, and for these persons it would be a source of disgust and discouragement. Churchmen, on the contrary, by virtue of their very mission, should offer them clear support backed up by solid arguments.

Most Holy Father,

For the honor of Our Lord Jesus Christ, for the consolation of the Church and of all faithful Catholics, for the good of society and of all humanity, in this crucial hour we petition you therefore to let your voice resound throughout the world with a word of truth, clarity, and firmness, in defense of Christian and even merely human marriage, in support of its foundation, namely, the difference and complementarity of the sexes, upholding its exclusivity and indissolubility. With filial piety we beg you to let your voice be heard by all, and that it be accompanied by actions too in support of the Catholic family.

We entrust this humble petition to the patronage of Saint John the Baptist, who underwent martyrdom for having publicly defended the sanctity and exclusivity of marriage, even against a scandalous civil authority in a case of “divorced-and-remarried persons.” And we pray the Precursor give Your Holiness the courage to recall before the whole world the true doctrine concerning natural and Christian marriage.

On the Feast of the Seven Sorrows of Our Lady, September 15, 2015
 

+Bernard Fellay 

Superior General of the Society of Saint Pius X 


During this month of October, dedicated especially to the Blessed Virgin Mary, we ask you to unite your prayer and penances with ours for this purpose. To this end in the public recitation of the rosary in our chapels we will add another petition to those we normally recite. “O Lord grant us priest, O Lord grant us holy priest, O Lord grant us many holy priests, O Lord grant us many holy religious vocations, O Lord grant us many Catholic families, St. Pius X pray for us”.


Sincerely yours in Christ the King,

 

Fr. John Fullerton

District Superior

SSPX Australia District Newsletter – April 2015

10 April 2015

Dear friends and benefactors of the Society of St Pius X:

I wish you all a Blessed Easter with the joy and peace it should bring.

Unfortunately the calm of peace seems rarely enjoyed in the world today. There is constant talking about peace but our fast paced, fortune seeking lifestyle brings rather turmoil and excitement. People seem to be constantly searching for new and exciting things and need them here and now. Our travel ways abound with restlessness, as people hurry to get where they are going so they can hurry and do what they want to be doing or hurry and wait to do what they want to be doing. The news constantly reports conflicts between nations, groups or individuals. Many too are lulled into a false notion of peace. “Thus Belial, with words clothed in reason’s garb, counseled ignoble ease and peaceful sloth, not peace” (John Milton - Paradise Lost).   It is tempting to think that peace is impossible today.  

But when we consider the requirements of true peace, we must acknowledge that it is something not impossible, but only improbable and this by reason of its being resisted. Ignorance, prejudice and obstinacy lead to the disturbance of peace through the offenses against the law of God, the want of resignation to His Will, the disobedience to authority, pride, anger, envy, avarice and selfishness that they bring. Their fruits are seen as we criticize and complain about everything, whether it’s the weather, the food, the traffic or our neighbor. We are easily perturbed and no matter how small the trial or cross, we refuse to deny ourselves and take it up or maybe we take it up only to throw it onto someone else’s shoulders. This attitude can spread like wild fire leading many to complain, criticize and ultimately lose sight of or even close the door to peace that Christ opened. 

To have true peace we must be reconciled to God. This happens first and foremost through the merits of our Lord Jesus Christ, the “Prince of Peace’. Christ came to reestablish peace and to show us the way to peace. We become participants of this peace when we subject ourselves to God’s Law and participate in Christ’s merits; done principally by reception of the seven Sacraments. Sin alone can mar this peace and friendship with God and so we must have a living faith, whereby we conscientiously strive to know and follow Christ’s teachings and love God and neighbor, especially through the forgiveness of injuries.  

St. Augustine tells us that peace is simply “the tranquility of order”. Order is when all the parts of the whole exercise their proper function for which they have been called into being. Everything has its designated purpose: a chair to sit on, a watch to keep time and man to serve God. In the lives of the saints the normal trials of everyday life were seen as means to establish this order. If accepted these trials bring harmony to the soul but if refused they rankle and disturb it. Because their lives were properly ordered the saints had an unbounded confidence in God which gave them the strength and courage to face even greater trials with unfailing cheerfulness of mind and heart.  

We must also realize the importance of the virtue of meekness as a condition for Christ’s peace. This is true in the individual as well as in social affairs. What causes our heart to lose its peace? We become all excited over some incident, often a mere triviality. And what causes wars? We can say the same thing on a larger scale. Neither do we realize that without patience we cannot have meekness. Patient people always get through life’s little trials without great upheavals. So long as evil exists and the passions last, there must be some conflict and trouble in the heart. But even amidst this trouble, if we strive to live in grace with God we will have peace. “Much peace have they that love thy Law.” (Ps. cxvii. 165.) 

The promise of Our Lady of Fatima that the world will have peace depends on this belief and acceptance. Our Lord has chosen her Immaculate Heart as the instrument through which He will convert nations and give His peace to the world. Christ’s aim was peace – the peace of the individual, which is founded on conscience, and the peace of the social body, which is the fruit of justice.   

Holy Writ gives the advice to seek after peace, and it adds the admonition that we must pursue it. In other words, it is like a bird always escaping us and which we must hunt without ceasing. Perfect and permanent peace can be had only in heaven; to expect such peace on earth is futile, as St. Augustine reminded us with the words: “You seek for happiness? It is not here.” Such peace we know is in the heavenly fatherland, and we may have it if we pay the price. Obstacles therefore do not hinder peace essentially, but only furnish occasions of making it more sure as a permanent possession in eternity.    

As we rejoice in the Resurrection, may “the peace of God, which surpasseth all understanding, keep your hearts and minds in Christ Jesus.” 

Sincerely yours in the Risen Lord and King of Peace,

Fr. John Fullerton
District Superior
 
 

SSPX Australia District Newsletter – October 2014

13 October 2014 

Dear friends and benefactors

In a solemn declaration the Council of Trent tells us that Christ instituted the Mass: “In order that He might leave to His beloved Spouse a visible sacrifice by which the bloody sacrifice once offered on the Cross might be represented, and its memory remain to the end of time.” (Sess. XXII).

 

From these words we see that there are two aspects under which we are able to contemplate the profound mystery of the Mass. Firstly, the Mass is a Memorial of Christ’s death on Calvary. Considering the host separated from the chalice upon the corporal we are reminded of how the Sacred Blood was really separated from the Sacred Body upon the Cross and we recall the intense pain Our Lord suffered in order to pay the debt of punishment for our sins. We recall the love of Christ for His heavenly Father; the love for us sinners which made Him desire to die for us and enable us to become worthy to enter His Kingdom. 

 

But we must go further since the Mass is not a mere memorial of what took place on Good Friday. The Mass is something more; it is a real sacrifice that Christ commands us to do (hoc facite). We are not commanded to remember but to do the same thing that Christ did and to do it to remember; the memorial is consequent to the sacrifice. If our participation in the Holy Sacrifice of the New Law is joined to a pure heart, a lively faith and an inward sorrow for our sins, we will obtain mercy and satisfaction for our sins as well as grace and merit for the future. Thus it can be beneficial in the formation of these proper dispositions to have a better understanding of the meaning and essence of sacrifice. 


Properly speaking, sacrifice is the offering of a visible object, which is effected through any change, transformation or destruction, in order to acknowledge the absolute Majesty and Sovereignty of God as well as man’s total dependence and submission to Him. Through sacrifice, the interior acts and affections of the virtue of religion (i.e. adoration, thanksgiving, petition and satisfaction) find their supreme and most solemn expression.  

This visible object or gift ought to correspond to the object in view and should be selected with due regard for it. In order to acknowledge the Almighty God, it is therefore appropriate that the noblest thing from visible creation be offered, i.e. human life. Thus, Christ’s offering of His precious life on the Cross in accordance with His Father’s will was and is the most perfect sacrifice possible. However in every other case, God, not wishing human life to be sacrificed, was instead content with the interior offering of the heart and its symbolical expression in the form of irrational creatures (e.g. heifers, lambs, doves, bread, wine, incense etc.). But even these offerings had to be as perfect as possible, without blemish or defect. Their value would also depend on both the dignity and interior disposition of the person making the offering and the value of the gift offered. Thus an indifferent, trifling or imperfect gift would indicate a lack of the proper spirit and respect for the Divine Majesty. 

This is not to say that every gift offered to God is a sacrifice, for much depends on the way and manner. The entire destruction of the gift, or at least what is morally equivalent as in liturgical transformation, is essential to the idea of sacrifice. This lacking, there can be no real sacrifice but rather an oblation, which is essentially different. We have examples of real sacrifices being performed in the Old Testament in the slaying of animals and the pouring out of their blood poured on the altar and the consummation of these or other things, such as incense, by fire.

This destruction or transformation of the gifts is intended to be a symbolic representation of God’s absolute authority and dominion over all creation without exception.
 Consequently, by the act of sacrifice, man makes recognition of his complete dependence upon and subjection to the Almighty God and that he is, therefore, bound and ready to dedicate his entire life to Him. It is thus easy to see that in order to make an acceptable exterior sacrifice there must be an accompanying interior spiritual sacrifice that is likewise animated by the essential sentiments of sacrifice whereby we accept wholeheartedly our position of dependence, as St. Augustine says: “The visible sacrifice is a holy sign of the invisible offering.” 

 
It is also important to understand that since Divine Providence has seen fit to create men as social beings who depend on and live with one another in society, then society, likewise dependent on God, must also take part in religious worship. Therefore, in so far as sacrifice is a constituent part of public worship and has a symbolical meaning, it must be positively instituted by a legitimate authority. But neither to the Synagogue nor to the Church did God impart the right or the power to institute sacrifices. In His infinite mercy He Himself prescribed the sacrifices by which He should be honored and propitiated. Our Divine Saviour alone could institute so sublime and so excellent a sacrifice as the one He gave to His Church in the Holy Sacrifice of the Mass.

Also, by the very nature of sacrifice, which is a public, solemn act of worship, it is required that a man be chosen to perform this solemn act of worship in the name and for the welfare of the people. For every highpriest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins” (Heb. 5, 1). Sacrifice and priesthood are inseparable: no sacrifice can exist without a priesthood, and no priesthood without a sacrifice. 

Only such acts of worship that contain these essential characteristics of the idea of sacrifice may be called sacrifices in the proper sense. Yet the term sacrifice is often used to refer to various virtuous acts. When applied to such acts, the term sacrifice is not taken in its proper and strict meaning but rather in a derivative, figurative or broader sense. Thus, in so far as they bear a certain resemblance to proper sacrifice, the term is often figuratively applied to good, meritorious actions, which also consist of the intention to glorify God and a certain destruction, e.g. the mortification of our sensual nature. 

In this broader sense the term sacrifice can and has been applied to many things such as acts of charity, works of mercy (Heb. 13, 16), renouncements of sensual pleasures (Rom. 12, 1), acts of contrition or humility (Ps. 50, 19), renunciation and consecration of religious persons or even prayer (Hebr. 13, 15), which is termed “the sacrifice of the lips” in the book of Osee (14, 3). 

Taken in this broader or figurative sense there is also a correspondence to the figurative priesthood referred to by St. Peter in his first epistle: “Be you also as living stones built up, a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ” (1 Pet. 2, 5). In this broad sense, the faithful can be said to constitute “a holy priesthood” in so far as they have been separated from sinners by the sacramental character and grace of baptism and have dedicated themselves to honor and glorify God by prayer, fervor, self-denial, charity etc.

As we celebrate the Feast of Christ the King and move into the month dedicated to the Poor Souls in Purgatory let us reflect on this notion of sacrifice and ask the grace to make ourselves and our sacrifices more acceptable to God. 

Sincerely yours in Christ the King,


Fr. John Fullerton
District Superior
 

SSPX Australia District Newsletter – July 2014

30 June 2014

Dear friends and benefactors of the Society of St. Pius X

The month of August marks an important celebration for the Church and especially for our little Society of St Pius X.  The 20th of August will mark the centennial anniversary of the death of our patron Pope St. Pius X.  

St. Pius X had a great impact on the church and on the modern society of his time.  Pope Pius XII gives expression to the thoughts of many as he revealed the impact this great Pope had in his allocution given at the Canonization.  In it he lays out the saint’s recipe for holiness and thereby the means to restore all things in Christ.  A large part of this allocution is quoted below for your reflection and inspiration to work towards the same.

“Sanctity which was the inspiration and direction force of the undertakings of Pius X, is still more clearly discernible in his personal life. Before applying it to others, he put into practice in his own life his program of unifying all things in Christ.

First as a humble parish priest then as a Bishop, and finally as Supreme Pontiff he was intimately convinced that the sanctity to which God called him was priestly sanctity. For what sanctity is more pleasing to God in a priest of the New Law than that which belongs to him as representative of Jesus Christ, Eternal High Priest, Who left to His Church in the Holy Sacrifice of the Mass a memorial for all time and a perpetual renovation of His Sacrifice on the Cross, until He shall come for the Last Judgment; and Who in the Sacrament of the Blessed Eucharist has given Himself as the food of the soul: “He who eats this bread shall live forever”?

A priest above all in the Eucharistic ministry, this is the most faithful portrayal of St. Pius X. To serve the mystery of the Blessed Eucharist as a priest, and to fulfill the command of Our Savior, “Do this in remembrance of Me”, was his goal. From the day of his sacred ordination until his death as Pope, he knew no other faith than this in order to arrive at heroism in his love for God and to make a wholehearted return to that Redeemer of the world, Who by means of the Blessed Eucharist “poured out the wealth of His Divine Love on men.”

One of the most expressive proofs of his consciousness of his priesthood was the extreme care he took to renew the dignity of divine worship. Overcoming the prejudices springing from an erroneous practice, he resolutely promoted frequent and even daily Communion of the faithful, and unhesitatingly led the children to the banquet of the Lord, and offered them to the embrace of the God hidden on the altars. Then the spouse of Christ experienced a new springtime of the Eucharistic life. In the profound vision which he had of the Church as a Society, Pius X recognized that it was the Blessed Eucharist which had the power to nourish its intimate life substantially and to raise it high above all other human societies. Only the Eucharist, in which God gives Himself to man, is capable of laying the foundations of a social life worthy of those who live it, cemented more by love than by authority, rich in activity and aimed at the perfection of the individual, a life that is hidden with Christ in God. What a providential example for the world of today, where earthly society is becoming more and more a mystery to itself, and is feverishly trying to rediscover its soul! Let it look, then, for its model at the Church, gathered around its altars. There in the Sacrament of the Eucharist mankind really  discovers and recognizes that his past, present and future are a unity in Christ. Conscious of and strong in his solidarity with Christ and his fellowmen, each member of either society, the earthly and the supernatural one, will be enabled to draw from the altar an interior life of personal worth, such as today is almost lost through insistence on technology and by the excessive organization of existence, of work and even of play.

Only in the Church, the Holy Pontiff seems to repeat, the Universal Church, which is “life hidden with Christ in God”, is to be found the secret and source of renewed social life. Hence follows the grave responsibility of ministers of the altar, whose duty it is to disclose to souls the saving treasure of the Eucharist. Many indeed are the activities which a priest can exercise for the salvation of the modern world. One of them, and undoubtedly one of the most efficacious and the most lasting in its effects, is to act as dispenser of the Holy Eucharist, after first nourishing himself abundantly with It. His work would cease to be sacerdotal if, even through zeal for souls, he were to put his Eucharistic vocation in a secondary place. Let priests conform their outlook to the inspired wisdom of Pius X, and let them confidently exercise their whole apostolate under the sign of the Blessed Eucharist. Similarly, let religious men and women, those who live under the same roof as Jesus Christ and are daily nourished with His Body, take as a safe norm in the pursuit of the sanctity proper to their state what the Holy Pontiff once declared on an important occasion, namely, that the bonds through which their vows and community life link them with God are not to be subordinated to any other activity, however legitimate for the good of their neighbor.

In the Blessed Eucharist the soul should strike the roots for nourishing the interior life, which is not only a fundamental treasure of all souls consecrated to the Lord, but also a necessity for every Christian whom God calls to be saved. Without interior life, any activity, however praiseworthy, is debased and becomes purely mechanical in action, without any vitalizing effect. The Holy Eucharist and the interior life: this is the supreme and universal lesson which Pius X, from the height of glory, teaches in this hour to all souls. As apostle of the interior life, he becomes, in the age of the machine, of technology and of organization, the saint and guide of men of our time.”

To restore all things in Christ by restoring the priesthood and all that concerns it is just the continuation of St. Pius X’s work into our own times. It is no accident that Archbishop Lefebvre chose St. Pius X as the heavenly patron to guide the work of our society.  

In honor of this centennial of our patron and to seek his intercession for the Church, our own nations and the restoration of the priesthood I propose that a prayer, taken from the same allocution of Pope Pius XII (found on the back of the enclosed holy card**), be recited for one month beginning July 20th and ending on the anniversary of his death August 20th.

For those interested in doing some travelling, there is also a pilgrimage being organized by Fr. Belisle from Corpus Christi Church in Tynong (tel: 03 5629 1045).  The pilgrimage will visit many of the important places from the life of St. Pius X  during the month of October and end in Lourdes where the Society plans to celebrate the Feast of Christ the King and the centenary in a grand manner with a Solemn Pontifical Mass and conferences over a three day period.  

On another note, it is the time of year when some changes are made in priest assignments.  The district will see several changes that should take place by the end of July.  Fr. Todd Stephens has been nominated as professor at Holy Cross Seminary in Goulburn.  Replacing him in Hampton will be one of our priests from Tynong, Fr. Raphael du Chazaud.  Fr. Christopher Polley will move to Tynong and be replaced in Brisbane by Fr. Benjamin Campbell who will be coming to us from St. Mary’s Kansas.  Many Australians already know Fr. Campbell as he did his seminary studies at Holy Cross Seminary.

As always I thank you for your continued spiritual and material support especially for our priests.  

Sincerely yours in the Precious Body and Blood of Our Lord Jesus Christ,

Fr. John Fullerton
District Superior

** Holy card will be available at all chapels soon

 

Prayer to St Pius X

 

Saint Pius X, glory of the priesthood, light and honour of the Christian people, you in whom lowliness seemed blended with greatness, severity with mildness, simple piety with profound learning; you, Pope of the Holy Eucharist and of the catechism, of unsullied faith and fearless strength, turn your gaze on holy Church, which you so loved and to which you consecrated the choicest of those treasures with which the lavish hand of the Divine Bounty had enriched your soul; obtain for her safety and steadfastness amid the difficulties and persecutions of our times; sustain this poor human race, whose sufferings you shared in so largely, those sufferings which at the end stilled the beating of your great heart; bring it about that this troubled world may witness the triumph of that peace which should mean harmony among nations, brotherly accord and sincere collaboration among individual men, so that thus those ardent desires which consumed your apostolic life may become by your intercession a blessed reality, to the glory of Our Lord Jesus Christ, Who with the Father and the Holy Spirit lives and reigns forever and ever, Amen! 

 

Society of St. Pius X 

District of Australia and New Zealand 

 

SSPX Australia District Newsletter – April 2014

4 April 2014 

Dear friends and benefactors of the Society of St. Pius X

As we enter Holy Week, we once again have the opportunity to contemplate the infinite Love of God; sending His only begotten Son to suffer and die for our salvation. As we do so we cannot help but be moved to sorrow; for it is our sins that have caused this suffering. Indeed, if we desire the forgiveness of our sins and hope for salvation, we must have this sorrow, we must have this contrition.

The Council of Trent declares: “Contrition…is a profound sorrow and detestation for sin committed, with a resolution of sinning no more.” Thus contrition is a deliberate sorrow for our sins, which includes the purpose of confessing and of making satisfaction for them.

One can be sorry for sin on several grounds. There may be a natural sorrow or remorse based on some worldly motive, e.g. the disgrace or natural evil effects due to sin. This type of sorrow is not sufficient for the sacrament of penance.

What is necessary for the sacrament of penance is a supernatural sorrow which is based on some motive of faith of which there are two types. The first is perfect contrition, which is a sorrow based on the love of God. The second is imperfect contrition or attrition – which is a sorrow based on some lesser supernatural motive, e.g., fear of hell.

Theologians generally teach that the contrition or attrition required for penance must have four qualities. The first is that there must be true and formal sorrow, not merely external and pretended, imagined or implicit. Next it must be supernatural, i.e. motivated by some consideration known by the light of faith as explained above. It must also be supreme-in the sense that the penitent must regard sin as the greatest evil, and must be prepared to endure any evil rather than lapse into it again. This does not require an intense feeling of sorrow, but rather a conviction of the evil of sin. Finally it must be universal; extending to all mortal sins without exception which the penitent has committed.

What is implied in all true contrition is the purpose of amendment, which is not merely a wish to avoid sin nor a promise or vow never to sin again but a firm, efficacious and universal resolve not to sin again. It must be firm regarding the present determination of the will, even though it may be weak regarding the future. It must be efficacious; that is, it must include the sincere will to employ the ordinary safeguards against sin, e.g., prayer and caution. It must also include the will to avoid the free, proximate occasions of sin and the will to repair the damage done by sin, as far as this is possible. Finally it must be universal in its resolve to avoid all mortal sins.

In cases where a penitent confesses only venial sins or even mortal sins previously absolved, the purpose of amendment is as essential for the validity of the sacrament as is true sorrow. In fact there can be no true sorrow without this purpose of amendment. Most often the reason why we are unable to overcome habits of venial sin is because of a lack of due attention to this purpose of amendment. In these cases we should have the resolve to avoid or at least decrease all venial sin or at least resolve to avoid or correct one kind of venial sin. 

 

As we celebrate the mysteries of Christ’s passion let us do so with true contrition. Remember that any sin whatsoever can be blotted out in penance if only we are truly sorry in seeking forgiveness. Thus in seeking forgiveness we will be seeking out the Redeemer from sin and finding Him we will have the opportunity to one day enjoy eternal happiness with Him in Heaven.

 

May our Lord grant you an abundance of grace as you reflect on His sufferings during this Passiontide so that your contrition may be perfect and bring you true joy at Easter.

 

Sincerely yours in the Risen Lord and Savior Jesus Christ

Fr. John Fullerton
District Superior

 

SSPX Australia District Newsletter – October 2013

10 October 2013
Dear Friends and Benefactors

We live in a time of ever changing moral standards (e.g., who would have imagined 100, 50 or even 20 years ago that there could be a debate about the definition of marriage!).  The main reason for this is the false principle that the majority rules; what the majority wishes to do, that is the moral law.  Or at most we are told that economics, or biology, or psychology should be the sole guides in shaping human conduct.

Thus the individual’s judgment, as to what will contribute most to his own well-being and welfare of society, becomes the final court of appeal in moral matters.  This of course is simply the modern version of Satan’s lie: “You shall be as gods, knowing good and evil.”  The educational policy of any age reflects the philosophy of the age, and therefore we have in today’s education no mention of the sublime commandments of religion: “thou shalt” and “thou shalt not.”  Instead, we have the deification of human reason and an insisting upon the all-sufficiency of knowledge and enlightenment.  Intellectual development, tests and measurement, and individual differences receive most of the attention, while character formation and the will are largely overlooked.
 
The fruits of this policy are abundant: the amoral and immoral conditions it promotes, the increase of lawlessness and crime, and the riotous freedom of our youth to name just a few.

The solution to this moral dilemma can be found only in religion as Pope Pius XI said in his Encyclical on the Christian Education of Youth:

Disorderly inclinations must be corrected, good tendencies encouraged and regulated from tender childhood, and, above all, the mind must be enlightened and the will strengthened by supernatural truth and by the means of grace, without which it is impossible to control evil impulses, impossible to attain the full and complete perfection of education intended by the Church, which Christ has endowed so richly with divine doctrine and with the Sacraments, the efficacious means of grace.

To overcome this moral dilemma it is important that we lay solid foundations; that we once again attend to character formation.  The word “character” is derived from the Greek word meaning an instrument used to engrave or cut furrows.  Therefore, when we speak of character, we refer to the sum total of all the qualities that have been engraved upon the soul and that have become part and parcel of a man.  Character is life dominated by principle, or in other words the completely formed will.
 
The development of character in children should be the supreme objective of priests, parents, and teachers.  As Pope Pius XI described in the same encyclical:

Hence the true Christian, the product of Christian education, is the supernatural man who thinks, judges, and acts constantly and consistently in accordance with right reason illumined by the supernatural light of the example and teaching of Christ; in other words, to use the current term, the true and finished man of character.  For, it is not every kind of consistency and firmness of conduct based on subjective principles that makes true character, but only constancy in following the eternal principles of justice, as is admitted even by the pagan poet when he praises as one and the same “the man who is just and firm of purpose.”

Character training must therefore be made the center of the educational scheme from our earliest years.  When this has been done then the child, when he comes to the critical years, will readily respond to the appeal of the higher motives to which he has reacted so often before.  When this has not been done we can expect ruin.  Individuals and nations are brought to ruin not by a lack of knowledge, but by a lack of proper conduct as Pope Pius XI explains: “particularly in young people, evil practices are the effect not so much of ignorance of intellect as of weakness of a will exposed to dangerous occasions, and unsupported by the means of grace.”

While grace is all-powerful, it does not relieve us of the duty of developing to the utmost the natural strength of character of which our young people are capable.  We need to awaken in young people the spirit of the conqueror.  There is a nobility that lies in their souls, dormant perhaps, but never dead.  If we would have them win out in the battle for virtue this nobility must be aroused and spurred on.

To aid in this it is important that proper attention be given to forming good habits in the young.  Our character is the result of acquired habits added to our natural temperament.  Hence, character education is largely the formation of habits.  Therefore, parents and teachers must ceaselessly endeavor to prevent the formation of habits of wrong doing; for such habits weaken the will and cause misery.  The formation of an evil habit happens so easily that it may take a long time before one even realizes that he is bound by it.  Habits are neither made in a moment nor are they broken in a moment. But at any moment one can begin to make or break them.  Acts develop habits, and habits form character, and character determines destiny.  As the old saying goes: Sow an act reap a habit, sow a habit reap a character, sow a character reap a destiny.

  The boy, who, at the age of fourteen, is rude, selfish, or offensively loud, is likely to retain these habits as a man.  Many psychologists affirm that, on the average, habits are formed from the ages of three to fourteen.  If so, then it behooves parents to begin early with habituating their children to what will form the basis of their character and therefore their protection when they are passing through the fire and water of the many temptations incident to adolescence.

This work of character formation must then begin with the pre-school child.  Every day in a child’s early life is part of the forming and determining of his future.  Good habits of courtesy, table manners and speech have a part to play in forming their character, as do good health habits, habits of orderliness and play habits.  Even more important are the general moral habits which must also be formed early.  Among these are: truthfulness and honesty, the foundations of character; respect for parents and authority; co-operation with others; sense of responsibility; sympathy; sense of modesty, so important for the proper training in chastity.

Among the most important habits to be formed in children is to teach them to be moderate in their wants.  This is not a question of denying them joys and pleasures, as childhood should be filled with joy.  Yet they should learn that no one can satisfy all his wishes, one who doesn’t learn this will be miserable later in life when he is not able to get everything that his heart desires.  A child, who has had each and every whim gratified, will be habituated to yield to every urge, and will not hesitate to push aside even moral considerations if they stand in the way of satisfying sensuous impulses. On the other hand, if they have been trained to abstain cheerfully they will develop the basis of the habit which will assist them in saying no when these same sensuous impulses tempt them.
 
In our world it is not too difficult to see the urgent need of training children in habits of self-control.  Many years ago the late Archbishop John Spalding made an appeal in this regard to mothers: “O mothers, you whose love is the best any of us have known, harden your sons, and urge them on, not in the race for wealth, but in the steep and narrow path wherein, through self-conquest and self-knowledge, they rise towards God and all high things.”

Parents should urge their children on to what one bishop called “the strategy of the Holy War.”  They can do this if they train their children every now and then to deny themselves some favorite food, or to ignore some little pain, or to make a heroic conquest of laziness. These things will train them to exercise themselves spiritually and will help to harden them for the spiritual war that wages daily against us all.  If, however, they have never been trained to deny themselves permissible indulgences how will they be able to abstain from gratifying the non-permissible desires.

Nor is it difficult to arouse children’s enthusiasm for such little acts of self-denial.  Some children may whine at first, especially if they are just beginning to form good habits, but, as the principle of doing not what they like but what is right begins to sink in, they will soon take interest in doing these little “acts of heroism” as beneficial to their own character development.  Self-control should therefore be represented to them as an act of growth, of strength, of freedom; it must be made evident that the apparent repression is only a step towards a higher life.  They should be shown how a gradual process of practice on the smallest things builds up willpower, and how every act of self-conquest in one sphere of life makes the battle easier in all the other spheres.  In the work of self-discipline and the war for the control of our emotional nature the offensive is the best defense of the higher nature.

By training our children along these lines, we shall give them a conception of that true liberty which is the enjoyment of our privileges without trespassing on the rights of one’s soul, of our neighbors, or of God. They must be trained to obey the principle not the impulse.  Only in this will they find true happiness, both in this life and, one day, in the next.

On another note I would like to encourage you to join the crusade for vocations announced this past August by Fr. Griego, the rector of Holy Cross Seminary in Goulburn.  The prayer crusade will run until the Feast of the Immaculate Conception in December.  There will be a second collection taken up in each of our Mass centers to help support the seminary as it deals with necessary building maintenance in preparation for next year when it expects quite an increase in seminarians from other districts.  Your prayers and sacrifices can help the youth of our own district to answer Christ’s call as well.

Sincerely yours in Christ the King,

Fr. John Fullerton
District Superior

SSPX Australia District Newsletter – July 2013
 

20 July, 2012

My Dear Brethren,

 

I recently returned from a meeting of SSPX superiors in Econe, Switzerland, where we celebrated the Silver Jubilee of the episcopal consecrations performed by Archbishop Lefebvre together with Bishop de Castro Mayer on June 30, 1988.

After 25 years this “Operation Survival”, as Archbishop Lefebvre called it, has proven a key element in the survival of tradition amidst the continuing crisis within the Catholic Church.  Words seem inadequate for expressing our great gratitude to the mercy of Divine Providence that directed him to perform this heroic act which has allowed not only the Society of St. Pius X but all its affiliated communities to continue their growth and defense of the faith.  This gratitude was expressed in a public declaration issued by the Society bishops and read by our superior general, Bishop Bernard Fellay, during the Solemn Pontifical High Mass celebrated on June 27th (attached below).

Evidence of this growth is the large number of ordinations that will take place by the end of this year.  Already, in June there were twenty new priests ordained at our seminaries in Econe, Winona and Zaitzkofen.  In December, God willing, another group will be ordained in La Reja, bringing the total to twenty eight.  In a few years time we hope and pray to also see ordinations taking place at Holy Cross Seminary in Goulburn.

I am happy to welcome Fr. Damien Fox back home to Australia.  Since his ordination in 1999, he has been stationed in the United States and Canada.  He will arrive in August to take up his new assignment at Australia’s largest parish in Tynong.

I thank you for your spiritual and material support for all our parishes and schools.  May God reward you a hundredfold.

Sincerely in Christ through Mary,

 

Fr. John D. Fullerton

District Superior

 

Declaration on the occasion of the 25th anniversary of the episcopal consecrations
(30th June 1988 – 27th June 2013)

1.      On the occasion of the 25th anniversary of the episcopal consecrations, the bishops of the Society of Saint Pius X would like to express solemnly their gratitude to Archbishop Marcel Lefebvre and Bishop Antonio de Castro Mayer for the heroic step they courageously took on June 30, 1988. Most especially they would like to express their filial gratitude towards their venerable founder who, after so many years spent serving the Church and the Sovereign Pontiff, so as to safeguard the Faith and the Catholic priesthood, did not hesitate to suffer the unjust accusation of disobedience.

2.      In his letter addressed to us before the consecrations, he wrote, “I beseech you to remain attached to the See of Peter, to the Roman Church, Mother and Mistress of all churches, in the integral Catholic Faith, as expressed in the Professions of Faith, in the catechism of the Council of Trent, in conformity with that which you have been taught in the seminary. Remain faithful to the transmission of this Faith so that the reign of Our Lord may come.” It is indeed this phrase which expresses the profound reason for the act which he was going to undertake “so that the reign of Our Lord might come,” adveniat regnum tuum!

3.      Following Archbishop Lefebvre, we affirm that the cause of the grave errors which are in the process of demolishing the Church does not reside in a bad interpretation of the conciliar texts – a “hermeneutic of rupture” which would be opposed to a “hermeneutic of reform in continuity” – but truly in the texts themselves, by virtue of the unheard of choice made by Vatican II. This choice is manifest in its documents and in its spirit; faced with “secular and profane humanism,” faced with the “religion (as indeed it is) of man who makes himself God,” the Church as unique custodian of Revelation “of God who became man” has wanted to make known its “new humanism” by saying to the modern world, “we too, we more than any other, have the cult of man.” (Paul VI, closing speech, 7th December 1965). But this coexistence of the cult of God and the cult of man is radically opposed to the Catholic Faith which teaches us to render the supreme cult and to give the primacy exclusively to the one true God and to only His Son, Jesus Christ, in whom “dwelleth all the fullness of the Divinity corporeally” (Col. 2:9).

4.      We are truly obliged to observe that this Council without comparison, which wanted to be merely pastoral and not dogmatic, inaugurated a new type of magisterium, hitherto unheard of in the Church, without roots in Tradition; a magisterium resolved to reconcile Catholic doctrine with liberal ideas; a magisterium imbued with the modernist ideas of subjectivism, of immanentism and of perpetual evolution according to the false concept of a living tradition, vitiating the nature, the content, the role and the exercise of ecclesiastical magisterium.

5.     Henceforth the reign of Christ is no longer the preoccupation of the ecclesiastical authorities, despite the fact that Christ’s words, “all power is given to me on earth and in heaven,” (Mt 28:18) remain an absolute truth and an absolute reality. To deny them in action is tantamount to no longer recognising in practice the divinity of Our Lord. Hence because of the Council, the sovereignty of Christ over human societies is simply ignored, and even combatted, and the Church is imbued with this liberal spirit which manifests itself especially in religious liberty, ecumenism, collegiality and the New Mass.

6.      Religious Liberty, as exposed by Dignitatis humanae and its practical application these last fifty years, logically leads to demanding God-made-Man to renounce His reign over man-who-makes-himself-God, which is equivalent to dissolving Christ. In the place of a conduct which is inspired by a solid faith in the real power of Our Lord Jesus Christ, we see the Church being shamefully guided by human prudence and with such self-doubt that she asks nothing other from the State than that which the Masonic Lodges wish to concede to her: the common law in the midst of, and on the same level as, other religions which she no longer dares call false.

7.      In the name of a ubiquitous ecumenism (Unitatis redintegratio) and of a vain inter-religious dialogue (Nostra Aetate), the truth about the one true Church is silenced; also, as a large part of the clergy and the faithful no longer see in Our Lord and the Catholic Church the unique way of salvation, they have renounced to convert the adepts of false religions, leaving them rather in ignorance of the unique Truth. This ecumenism has thus literally killed the missionary spirit through seeking a false unity, too often reducing the mission of the Church to that of delivering a message of a purely terrestrial peace and of a humanitarian role of lessening want in the world, placing it thereby in the wake of international organisations.

8.     The weakening of faith in Our Lord’s divinity favours a dissolution of the unity of authority in the Church, by introducing a collegial, egalitarian and democratic spirit, (see Lumen Gentium). Christ is no longer the head from which everything flows, in particular the exercise of authority. The Sovereign Pontiff who no longer exercises effectively the fullness of his authority, and the bishops who – contrary to the teaching of Vatican I – esteem that they can collegially and habitually share the fullness of the supreme power, commit themselves thereby, with the priests, to listen to and to follow ‘the people of God,’ the new sovereign. This represents the destruction of authority and in consequence the ruin of Christian institutions: families, seminaries, religious institutes.

9.     The New Mass, promulgated in 1969, diminishes the affirmation of the reign of Christ by the Cross (“regnavit a ligno Deus”). Indeed, the rite itself curtails and obscures the sacrificial and propitiatory nature of the Eucharistic Sacrifice. Underpinning this new rite is the new and false theology of the paschal mystery. Both one and the other destroy Catholic spirituality as founded upon the sacrifice of Our Lord on Calvary. This Mass is penetrated with an ecumenical and Protestant spirit, democratic and humanist, which empties out the sacrifice of the Cross. It illustrates the new concept of ‘the common priesthood of the baptised’ which undermines the sacramental priesthood of the priest.

10. Fifty years on, the causes persist and still engender the same effects. Hence today the consecrations retain their full justification. It was love of the Church which guided Archbishop Lefebvre and which guides his sons. It is the same desire to “pass on the Catholic priesthood in all its doctrinal purity and its missionary charity” (Archbishop Lefebvre, Spiritual Journey) which animates the Society of Saint Pius X at the service of the Church, when it asks with insistence for the Roman authorities to regain the treasure of doctrinal, moral and liturgical Tradition.

11. This love of the Church explains the rule that Archbishop Lefebvre always observed: to follow Providence in all circumstances, without ever allowing oneself to anticipate it. We mean to do the same: either when Rome returns to Tradition and to the Faith of all time – which would re-establish order in the Church; or when she explicitly acknowledges our right to profess integrally the Faith and to reject the errors which oppose it, with the right and the duty for us to oppose publicly the errors and the proponents of these errors, whoever they may be – which would allow the beginning of a re-establishing of order. Meanwhile, faced with this crisis which continues its ravages in the Church, we persevere in the defence of Catholic Tradition and our hope remains entire, as we know by the certitude of Faith that “the gates of hell will not prevail against her.” (Mt 16:18)

12. We mean to follow well the injunction of our dear and venerable Father in the episcopacy: “Dear friends, be my consolation in Christ, remain strong in the Faith, faithful to the true sacrifice of the Mass, to the true and holy Priesthood of Our Lord, for the triumph and the glory of Jesus in heaven and on earth” (Letter to the bishops). May the Holy Trinity, by the intercession of the Immaculate Heart of Mary, grant us the grace of fidelity to the episcopacy which we have received and which we want to exercise for the honour of God, the triumph of the Church and the salvation of souls.

Ecône, 27th June 2013, on the feast of Our Lady of Perpetual Succour

Bishop Bernard Fellay
Bishop Bernard Tissier de Mallerais
Bishop Alfonso de Galarreta



SSPX Australia District Newsletter – October 2012


29 October, 2012

My Dear Brethren,                                                                                                       

 

I wish to thank you for your prayers and the warm welcome extended to me as I settle in as the new district superior of the Australian district. I have already met a good number of the faithful and look forward to meeting many more as the opportunity may arise.

 

As the Church approaches the end of Her liturgical year, She places before us several great feasts: Christ the King, All Saints day and All Souls day. From these She wants us to draw great profit for our spiritual lives.   Indeed it is for this very purpose that the Church has instituted feasts. Pope Pius XI in the encyclical “Quas Primas” tells us that “people are instructed in the truths of faith, and brought to appreciate the inner joys of religion far more effectually by the annual celebration of our sacred mysteries than by any official pronouncement of the teaching of the Church. Such pronouncements usually reach only a few and the more learned among the faithful; feasts reach them all; the former speak but once, the latter speak every year – in fact, forever. The church’s teaching affects the mind primarily; her feasts affect both mind and heart, and have a salutary effect upon the whole of man’s nature. Man is composed of body and soul, and he needs these external festivities so that the sacred rites, in all their beauty and variety, may stimulate him to drink more deeply of the fountain of God’s teaching, that he may make it a part of himself, and use it with profit for his spiritual life.

 

So let us profit by considering the greatest of these three feasts, which we have just celebrated - the feast of Christ the King. This feast was placed at the end of the liturgical year and just before the feast of All Saints, by Pius XI, to set the “crowning glory upon the mysteries of the life of Christ” and to “proclaim and extol the glory of Him who triumphs in all the Saints and in all the Elect.” 

 

If we consider the three holy kings who sought out the King of kings we are struck by a great contrast. For while they made great sacrifices to undertake and complete a long journey filled with many dangers the world around them was fleeing from that King and even seeking to put him to death. The guiding star, which they followed, to the world was nothing but a star, whose light men continue to turn away from, refusing its leadership.

 

What is the real significance of the three holy kings, as they follow the star, and at last fall down on their knees before the Infant in the crib? Can it be anything else but true, sincere submission to the divine authority, and to all other authority representing it?

 

Today many claim to fight for freedom. They claim we must especially be liberated from the old ideas of religion and revelation. But how incongruous it all is! As if good order and success are at any time dependent on anything else than submission to some guidance or authority! Can an automobile, for instance, be expected to be safe on the highway, if it is started and no one guides the wheel? Such freedom always leads to disaster, because it is no freedom at all, but rather slavery to falsehood. God’s Law is supreme and must be obeyed by all.

 

Now, if God’s law is not respected, how can it be brought about that man’s law will be observed? Christ was consistent; for He taught that we owe temporal allegiance to temporal rulers, as we owe spiritual allegiance to spiritual rulers. No one has the right to despise the laws of his country, if they are not openly unjust; for they are joined to and support the divine laws. If he doubts their justice, he must have a valid reason, before he can resist them.

 

The Catholic Church, more than any other institution on earth, was founded to uphold and enforce the divine laws. She is therefore the most potent factor in civil liberty, and the greatest safety of the individual citizen, protecting him against tyranny.

 

But the skeptic outside the Church will say: “The Catholic Church destroys all liberty; her children must bow down like slaves to whatever she ordains.” On the contrary, the Church champions individual liberty. This becomes plain when we consider her idea of liberty, which is this: Each man may think or do what he has a right to think or do, but not what he wishes to do. For a man can wish the greatest wrong or injustice.

 

The Holy Mass, which we Catholics see enacted before us, represents this true idea of liberty in a most clear manner; for it is a sacrifice and it therefore teaches us sacrifice. If we wish to do something God does not want, we must sacrifice our desire – that is the only true liberty; otherwise we become slaves to our own desires.

 

It is this Sacrifice that has truly set us free and has won for Him the title of King of the human race. As St. Thomas explains to us, Christ’s claim to kingship rests upon three titles. Two of these are natural rights, and the third is an acquired right. Christ’s first title comes by virtue of the Hypostatic Union, where as man he transcends every creature, even the highest angels who must adore and serve him. The second, by virtue of his fullness of grace, Christ enjoys the highest degree of glory and of charity thus excelling all creatures and is the head of the Church. Finally, by virtue of the Redemption, he has acquired the right of Kingship. 

 

Nor is this Kingship limited, covering every aspect of our lives, as Pius XI tells us: “Not one of our faculties is exempt from his empire. He must reign in our minds, which should assent with perfect submission and firm belief to revealed truths and to the doctrines of Christ. He must reign in our wills, which should obey the laws and precepts of God. He must reign in our hearts, which should spurn natural desires and love God above all things, and cleave to Him alone. He must reign in our bodies and in our members, which should serve as instruments for the interior sanctification of our souls.” 

 

So let us meditate upon the mysteries of our Lord Jesus Christ in the feasts that the Church, throughout the year, places before us and drink deeply so that we become worthy and obedient subjects of the King of kings.

 

Sincerely yours in Christ the King,

 

Fr. John D. Fullerton

District Superior

 

SSPX Australia District Newsletter – August 2012

My Dear Brethren,

As most of you will be aware I recently attended the General Chapter Meeting of the Society which took place at Econe Switzerland from 3rd to 14th July.  After a five-day retreat the various Superiors of the Society were able to discuss and assess various matters, most particularly the recent relations with Rome and the question of a possible canonical normalization of the Society and its recognition by the Vatican as a Personal Prelature.

 It was not that long ago, in October of last year, that we met to discuss the same question.  It appears that the present Pope wanted to find a solution to the fraught relations between our Society and the Vatican and to that end presented us in September of last year with a Doctrinal Preamble which we were to accept in view of a canonical regularization.  However, the Rome meeting concluded that this could not, in fact, be accepted without compromising the position which the Society has always adopted in regard to the reforms which have devastated the Church since the Second Vatican Council.  However, this was not the end of the matter as Rome’s proposal was open to negotiation which was subsequently conducted between the Vatican and our Superior General and his Assistants.  Unfortunately, the fact that this was conducted in secret for various diplomatic reasons gave rise to wild speculation and although details of these negotiations were not revealed the general understanding seemed to be that Rome was becoming more and more generous in our regard with the result that it was soon being affirmed that the Society would shortly be erected as a Personal Prelature. 

This situation was greeted with enthusiasm by those Traditional Catholics who perceived something of a return to the Church’s traditions during the present pontificate and who looked forward to the day when the stigma of being “excommunicated”, “schismatic” and the like would be lifted and a much wider apostolate would be opened up to the Society.  Others regarded this development with dismay, arguing that any return to Tradition is purely superficial, that the basic policies of the Vatican have not changed since the Council, that the general state of the Church continues to deteriorate and that it would be foolhardy and premature to entrust ourselves to the ecclesiastical authorities who have continued to persecute us.  Many priests and laity in different countries became vociferous about the matter with various declarations appearing on the Internet.  This confusion was compounded when it was revealed that even the four bishops of the Society were not in agreement in regard to the question.

 I quite deliberately made no public observation about these matters as so much speculation made it unclear as to what was the reality of the situation, the full details of which were yet to be revealed.  I also congratulate you all in being calm and patient and thus the Society in Australia was spared much useless controversy.  This was well advised, as shortly before the Chapter Meeting the Vatican advised Bishop Fellay that, in substance, the conditions expressed in the Doctrinal Preamble of September were, in fact, non-negotiable and this effectively brought the whole question to an end even before the Chapter was convened. 

 The Chapter Meeting therefore was conducted in a manner which was far less charged with contention than might otherwise have been the case and the unity and peace of the Society has providentially been preserved.  At the end of the Meeting the following declaration was released:

At the conclusion of the General Chapter of the Society of St. Pius X, gathered together at the tomb of its venerated founder, Archbishop Marcel Lefebvre, and united with its Superior General, the participants, bishops, superiors, and most senior members of the Society elevate to Heaven our heartfelt thanksgiving, grateful for the 42 years of marvellous Divine protection over our work, amidst a Church in crisis and a world which distances itself farther from God and His law with each passing day.

We wish to express our gratitude to each and every member of our Society: priests, brothers, sisters, third order members; to the religious communities close to us and also to our dear faithful, for their constant dedication and for their fervent prayers on the occasion of this Chapter, marked by frank exchanges of views and by a very fruitful common work. Every sacrifice and pain accepted with generosity has contributed to overcome the difficulties which the Society has encountered in recent times. We have recovered our profound unity in its essential mission: to preserve and defend the Catholic Faith, to form good priests, and to strive towards the restoration of Christendom. We have determined and approved the necessary conditions for an eventual canonical normalization. We have decided that, in that case, an extraordinary Chapter with deliberative vote will be convened beforehand.

We must never forget that the sanctification of souls always starts within ourselves. It is the fruit of a faith which becomes vivifying and operating by the work of charity, according to the words of St. Paul: “For we can do nothing against the truth: but for the truth” (cf. II Cor., XIII, 8), and “as Christ also loved the church and delivered himself up for it… that it should be holy and without blemish” (cf. Eph. V, 25 s.).

The Chapter believes that the paramount duty of the Society, in the service which it intends to offer to the Church, is to continue, with God’s help, to profess the Catholic Faith in all its purity and integrity, with a determination matching the intensity of the constant attacks to which this very Faith is subjected nowadays.
For this reason it seems opportune that we reaffirm our faith in the Roman Catholic Church, the unique Church founded by Our Lord Jesus Christ, outside of which there is no salvation nor possibility to find the means leading to salvation; our faith in its monarchical constitution, desired by Our Lord Himself, by which the supreme power of government over the universal Church belongs only to the Pope, Vicar of Christ on earth; our faith in the universal Kingship of Our Lord Jesus Christ, Creator of both the natural and the supernatural orders, to Whom every man and every society must submit.

The Society continues to uphold the declarations and the teachings of the constant Magisterium of the Church in regard to all the novelties of the Second Vatican Council which remain tainted with errors, and also in regard to the reforms issued from it. We find our sure guide in this uninterrupted Magisterium which, by its teaching authority, transmits the revealed Deposit of Faith in perfect harmony with the truths that the entire Church has professed, always and everywhere.

The Society finds its guide as well in the constant Tradition of the Church, which transmits and will transmit until the end of time the teachings required to preserve the Faith and the salvation of souls, while waiting for the day when an open and serious debate will be possible which may allow the return to Tradition of the ecclesiastical authorities.

We wish to unite ourselves to the other Christians persecuted in different countries of the world who are now suffering for the Catholic Faith, some even to the extent of martyrdom. Their blood, shed in union with the Victim of our altars, is the pledge for a true renewal of the Church in capite et membris, according to the old saying sanguis martyrum semen christianorum.

“Finally, we turn our eyes to the Blessed Virgin Mary, who is also jealous of the privileges of her Divine Son, jealous of His glory, of His Kingdom on earth as in Heaven. How often has she intervened for the defense, even the armed defense, of Christendom against the enemies of the Kingdom of Our Lord! We entreat her to intervene today to chase the enemies out from inside the Church who are trying to destroy it more radically than its enemies from outside. May she deign to keep in the integrity of the Faith, in the love of the Church, in devotion to the Successor of Peter, all the members of the Society of St. Pius X and all the priests and faithful who labor alongside the Society, in order that she may both keep us from schism and preserve us from heresy.

“May St. Michael the Archangel inspire us with his zeal for the glory of God and with his strength to fight the devil.

“May St. Pius X share with us a part of his wisdom, of his learning, of his sanctity, to discern the true from the false and the good from the evil in these times of confusion and lies.” (Archbishop Marcel Lefebvre; Albano, October 19, 1983).

Given at Ecône, on the 14th of July of the Year of the Lord 2012

Therefore the Society will continue its work much the same as before until God’s Providence decides that the propitious moment has come when the Church Authorities recognise the disastrous impact which the Second Vatican Council and the new liturgy have had upon the Church and our Society can be recognised and work with them for a true restoration of all things Catholic.

Various administrative changes will soon take place in the Society in Australia.  Many of you are aware that the Superiors of the different countries are appointed for terms of six years.  I am about to complete my second term as Superior of Australia and I will be replaced in that role by Father John Fullerton who is an American priest who has already served a term as the Superior of the United States and who is at present the Rector of St. Mary’s College Kansas.  Once Father Fullerton arrives in Sydney, which may not be for several weeks yet, I will take up my new position at Hampton in Melbourne.  It has been a great privilege for me to serve you during these last twelve years during which time I have become very fond of Australia.  I am most grateful for all of your prayers and support and therefore I am very pleased I will be staying with you for a little while longer.

Several further changes will take place amongst the priests.  As previously stated I am to go to Hampton where I will replace Fr. Doran who has been transferred to Canada.  Fr. Todd Stephens will replace Fr. Taouk who in turn will go to Brisbane to replace Fr. Anderson who has been appointed to the United States.  We welcome to Australia a newly ordained priest, Fr. Christopher Polley, who will come to Rockdale to take the place of Fr. Todd Stephens.  It is envisaged that at the end of the year an exchange will take place between Fr. Polley and Fr. Vachon who is presently at Park Ridge.

New appointments have also been made amongst the Sisters at Rockdale.   Sister Mary Gemma who has spent many years with the community here and latterly as Superior will soon leave Australia for the United States where she will become the Superior of the convent at Browerville.  She will be succeeded by Sister Mary Theophane, an American, who at present is Superior of the community at Marseille in France.  We welcome back to Australia our own Sister Mary Michael, the first member of the Sisters of the Society of St. Pius X who has spent the last few years at St. Mary’s Kansas.  Sister Mary Joachim recently left us for America and will be replaced shortly by Sister Mary Monica from the Philippines.

Our heartfelt thanks and prayers go with the Priests and Sisters who are leaving us and we wish them every grace, strength and blessing in their new apostolate.

I am delighted to announce that our Superior General Bishop Fellay will be visiting Australia very soon from 4th until 21st August and will visit our principal churches in Perth, Adelaide, Melbourne (Hampton and Tynong) Sydney and Brisbane.  He will also spend several days at the seminary in Goulburn.  Precise details of his visit will be announced at these different centres.
With every good wish and blessing,

Yours most sincerely in Christ,

Fr Edward Black
District Superior