48. In view of this blindness, were there reactions, was there opposition?
Yes, and of very good quality too. As Bp. De Galarreta predicted, “lots of superiors and priests” had a “problem of conscience” and “opposed” it. But they were not all that numerous in quantity, for: “Do we not already see within the Society the symptoms of a lessening of its confession of the Faith?” (Bps. Williamson, Tissier and de Galarreta)
49. Was not Bp. Fellay misled by “the contradiction reigning in Rome” (Bp. Fellay, DICI 264)
Rome has always used the same wrong but clear and precise language. By contrast, the Superior General during recent years has made use of ambiguity and imprecision in his official communiqués and press statements.
50. Couldn’t it be that we’re mistaken about the Pope’s intentions?
51. Why not?
Because on Weds. 20th April 2005, on the day after his election, Benedict XVI in front of 11 Cardinals addressed his first message to the world. In it, he praised Pope John-Paul II, “his teaching and his example”:
“Pope John Paul II rightly pointed out the [Second Vatican] Council as a ‘compass’ by which to take our bearings in the vast ocean of the third millennium. Thus, as I prepare myself for the service that is proper to the Successor of Peter, I also wish to confirm my determination to continue to put the Second Vatican Council into practice, following in the footsteps of my Predecessors and in faithful continuity with the 2,000-year tradition of the Church... the Conciliar Documents have lost none of their timeliness; indeed, their teachings are proving particularly relevant to the new situation of the Church and the current globalized society.”
(Osservatore Romano, 21/04/2005)
52. What did Bp. Fellay think of Benedict XVI when he was first elected?
“Very briefly, let me summarise the thought by using an image: if we took the allegory of a freefall to describe the Pontificate of John Paul II, we can predict that Benedict XVI will try to open a parachute, but one whose size we don’t yet know. The effect of the parachute will be to slow down the fall to some extent, but the descent will continue. This situation could deceive more than one or two people, making them believe that the restoration of the Church is at hand. Short of a miracle, that is not the case. The standard is still going to be Vatican II, as well as the broad guidelines of collegiality, ecumenism and religious liberty, with an emphasis being placed on “ecumenism” with “our nearest neighbours”, whether the Orthodox, the Anglicans or the Jews. Regarding the question of the liturgy, we can expect a reinforcing of Ecclesia Dei as well as some sort of attempt at “reform of the reform”." (Cor Unum, June 2005)
53. And what about in 2012, when they were all busy celebrating 50 years of Vatican II with indulgences being offered to the faithful who assisted at conferences on Vatican II?
“One may observe a change of attitude in the Church, helped by the gestures and acts of Benedict XVI towards Tradition. ... The hierarchy in favour of Vatican II is losing speed. ... I have been able to observe in Rome that even if the glories of Vatican II are still in the mouths of many, and are pushed down our throats, it is nevertheless not in all the heads.”
54. Be honest: there is some truth in that statement.
Some truth which hides a lot of falsehood. Archbishop Lefebvre, in his judgement, did not omit the most essential thing: principles. In an interview with the magazine Jesus, Cardinal Ratzinger declared that the “values” of “two centuries of liberal culture” which “were born outside the Church” have “found a place in the Church’s view of the world.” But that since the climate was no longer one of 1960s optimism, we have to “continue to look for a new balance.” Archbishop Lefebvre had this to say on the subject:
“It’s clear: religious liberty, ecumenism, it’s the ‘rights of man.’ It’s satanic. And the Cardinal says: ‘That’s one accomplishment, now we have to find a new balance.’ He doesn’t say that we should get rid of principles and values which come from liberal culture, but that we have to find a new balance. This ‘new balance,’ it’s the balance which Opus Dei have: a traditional looking exterior, an exterior piety, an exterior of religious discipline, but with liberal ideas. There’s not concept of fighting against the ‘rights of man,’ against religious liberty and against ecumenism. So, for this balance they’ll have to put down liberation theology a little, put down the French bishops a little due to their catechism, it’ll mean they’ll have to give a little bit of satisfaction to those who have a real nostalgia for the old Mass: and voila! Ultimately, they’ll give the impression of wanting to return to Tradition, but they don’t really want to do so. So we have to warn our faithful, in such a way that they won’t end up being fooled, so that they don’t let themselves be taken in by an exterior traditional reform which would fatally lead them into adopting liberalism and liberal ideas.” (St. Nicolas du Chardonnet, 13/12/1984)
55. Bp. Fellay said he was wrong about the Pope because Rome deceived him.
He can say that, but without proving it. The Pope publicly warned Bishop Fellay and the SSPX:
“This will make it clear that the problems now to be addressed are essentially doctrinal in nature and concern primarily the acceptance of the Second Vatican Council and the post-conciliar Magisterium of the Popes ... The Church’s teaching authority cannot be frozen in the year 1962 – this must be quite clear to the Society. But some of those who put themselves forward as great defenders of the Council also need to be reminded that Vatican II embraces the entire doctrinal history of the Church. Anyone who wishes to be obedient to the Council has to accept the faith professed over the centuries, and cannot sever the roots from which the tree draws its life.” (Benedict XVI, Letter to Bishops, 10/03/2009)
56. Perhaps Benedict XVI is praising Vatican II for political reasons, but deep down he doesn’t really believe in it, as Bishop Fellay claimed when he came to the meeting of SSPX priors in Flavigny to talk about the Beatification of John-Paul II?
If Benedict XVI believes what he himself speaks, then he’s a modernist. If he doesn’t, then he’s a hypocrite. In either case, the will of such a person isn’t worth anything. In either case, it is misplaced to say: “For the common good of the Society, we would far prefer the present solution of the intermediary status quo but it is clear that Rome will put up with it no longer.”
57. You only see what divides us, and never what unites us. Benedict XVI, at least, has condemned the “hermeneutic of rupture.”
You talk like a newcomer who knows nothing about modernist doctrine. Everything is ‘living’ for them, everything is history. Everything is a historical continuity, because, for a modernist, truth evolves with the life of the subjective Church.
58. Perhaps Bp. Fellay was badly advised?
In Menzingen yes, but not in the SSPX at large. District Superiors, Bishops, priest friends, and Superiors of religious orders all warned him. Even voices from within Rome warned him not to take the road he was starting out down. Among the latter was Fr. Ferre, the secretary of Cardinal Canizares, as well as others. (Source: Bp. De Galarreta, Albano, 07/10/12)
59. But Bp. Fellay hasn’t made any concession to, or compromise with, modern Rome.
Maybe, maybe not. We still haven’t yet seen all the documents. In any case, there is this strange confidence of Bp. Fellay: “The 13th June interview with Cardinal Levada well and truly confirmed that the Vatican” has proposed for us “a canonical arrangement” based on “my letter of 14/04/12” whereby “we would have to say at the same time that we were in agreement and not in agreement.” “This extremely delicate letter seems to have been approved by the Cardinals and the Pope.” (Cor Unum, Summer 2012)
60. Do I have to remind you that Bp. Fellay didn’t sign anything on 13th June 2012?
“But I say to you, that whosoever shall look on a woman to lust after her, hath already committed adultery with her in his heart.” One can very well commit spiritual adultery in thought or desire, without one’s plans ever coming to fruition.
61. But you’re judging intentions.
Not so! I’m simply reading! Bp. Fellay reproached the other three Bishops for having a vision of the Church which is “too human and even fatalistic.”
- “These gestures over the last few years in our favour are under the government of Benedict XVI.” (Which isn’t true, as we’ve already seen.)
- “Now, these gestures indicate a line - not always a straight line - but a line clearly in favour of Tradition.” (This affirmation is superficial, because it is material and subjectivist, and thus objectively and formally false.)
- “We are in the process of making the Council's errors into super-heresies, as though it is becoming absolute evil, worse than anything... This is serious because such a caricature no longer corresponds to reality.” (One wonders if Bp. Fellay really understood the combat of Abp. Lefebvre, who said: “The Roman replies to our objections tended to show that there was no change, but a continuity of Tradition. These are statements which are worse than the conciliar declaration on religious liberty. This is the real official lie. There is no way we can understand one another, it’s all in continuous evolution. It becomes impossible to speak.” (Abp. Lefebvre, quoted by Bp. De Galarreta, Albano, 07/10/12)
- “Logically it will in the future finish up in a true schism.” (Yet another dishonest sophism, which plays on sentimentality and not cold reflection. In a letter which Abp. Lefebvre wrote to Bp. De Galarreta in 1989, we read: “It seems to me opportune to analyse the action of the devil to weaken our work or reduce it to naught. The first temptation consists of maintaining good relations with the Pope or current bishops. Obviously it is normal to be in harmony with the authorities, as opposed to being in conflict with them. The Society will therefore be accused of exaggerating the errors of Vatican II, of abusively criticising the writings and actions of the Pope and bishops, of being attached to the traditional rites with an excessive rigidity and ultimately of displaying a sectarian tendency which will one day lead to schism. Once the word ‘schism’ starts being mentioned, it will be used as a scarecrow to make seminarians and their families afraid, leading them to abandon the Society more easily than if priests, bishops and Rome itself pretend to offer them guarantees in favour of some sort of ‘Tradition’.”)
- “And it may well be that this fact is one of the arguments pushing me to delay no longer in responding to the pressure from Rome. ... As for the most crucial question of all, that of whether we can survive in the case of the Society being recognised by Rome, we do not arrive at the same conclusion as you do.” (What could be clearer than that?)
62. But this private letter was never intended for public consumption.
So? Is it OK to blaspheme in private as long as you don’t do it in public? Isn’t a perverse but private intention still a perverse intention?
63. Menzingen said that the person responsible for this indiscretion had “sinned gravely”.
On the contrary, we think he did nothing more than his duty. When a leader loses his reason, it’s as well if the rest of the group realises it. And if there was any fault involved: o felix culpa, which revealed the thoughts of the heart.
64. These are serious matters. Unimpeachable proof is needed.
We have quite sufficient words of Bp. Fellay which reveal his innermost thoughts.
65. Which words?
Regarding the “text which they presented” to him “in June,” there were some modifications personally desired by the Pope (the three conditions: Magisterium, Vatican II, New Mass). “When they gave me back this document, I thought to myself ‘No, I can’t sign it. The Society can’t sign it.’ ” (Bp. Fellay, 01/11/2013, DICI 264)
66. How do these words condemn Bishop Fellay?
If the modifications are what made Bishop Fellay decide that he couldn’t sign, that means that on that day there was something which he could sign. “No, I can’t sign it” means that there had been another possibility: “Yes, I’ll sign it.”
That being the case, in other words without the Papal modifications, what is it that he could have signed on behalf of the SSPX if not a practical agreement without a doctrinal agreement? And that, contrary to the will of the 2006 Chapter and the more recent extraordinary meeting of Superiors.
67. So without the doctrinal explanations added by the Pope, there would have been a compromise [‘ralliement’]?
Everything points that way. And several indiscretions by the Assistants, Frs. Pfluger and Nely, confirm it.
68. But all the same, Bp. Fellay isn’t a modernist.
Obviously. Nobody has ever thought that. But Cardinal Billot taught that the liberal: “is incoherent, he says yes, he says no, he doesn’t know exactly, who never affirms his position in a completely clear way, who always talks in an ambiguous way, and all due to his concern for pleasing the world.” A liberal inclination is therefore susceptible to the temptation of compromise with an unconverted Rome. That is where the danger lies: in a desire to be accommodating, and not in any direct recognition of the theory of Vatican II. The danger is this liberal illusion which in practice seeks to live in peace with the conciliar system.
69. Why have Bishop Fellay and his General Council been maintaining all the ambiguities? Why were they so imprudent, even to the point of disobedience? Why have they been attempting so dangerous and suicidal a policy?
Because Bishop Fellay and those around him, when all’s said and done, have more in common with the ecclesiology of Benedict XVI than that of Archbishop Lefebvre.
70. What is the ecclesiology of Benedict XVI?
It is that of Cardinal Ratzinger who already in 1988 “insisted on there being only one Church: the Church of Vatican II.” (Abp. Lefebvre, 19/06/1988)
71. Didn’t Archbishop Lefebvre warn us about this false ecclesiology?
Of course! “Cardinal Ratzinger always told me, ‘But Monsignor, there is only one Church, you mustn’t make a parallel church.’ Which is this Church for him? The Conciliar Church, this is clear! And if we mention Tradition to him, Cardinal Ratzinger replies: ‘But the Council, that’s what Tradition is today! You have to return to the Tradition of the Church of today and not of the past! Rejoin the Church of today!’” And Abp. Lefebvre comments: “I could sense very well that that was what was in his mind: it might take a few years perhaps, but he had to bring us back to the spirit of the Council.” (Econe, 09/06/1988)
72. Doesn’t Bishop Fellay also think that there’s only one Church, the concrete Church?
Yes, and he preaches it! “The fact of going to Rome doesn’t mean that we agree with them. But it’s the Church! And it’s the true Church! In rejecting the bad bits, we mustn’t reject everything. It remains the One, Holy, Catholic and Apostolic Church.” (Flavigny, 02/09/2012)
73. Does that really contradict the thinking of Archbishop Lefebvre?
Obviously. “The visible church is recognized by the features that have always given to visibility: one, holy, catholic and apostolic. I ask: Where are the true marks of the Church? Are they more in the official Church (this is not the visible Church, but the official church) or in us, in what we represent, what we are? Clearly we are who preserve the Unity of the faith, which disappeared from the official Church. ... It is not us, but the modernists who are leaving the Church. As for talk of ‘leaving the visible Church,’ it is a mistake to the visible Church one and the same as the official Church. We belong to the visible Church, to the faithful under the authority of the Pope, since we aren’t denying Papal authority, just what he is doing. ... How about ‘Leaving the official Church’, then? In a certain sense, obviously, yes.” (Econe, 09/09/1988)
74. But Archbishop Lefebvre used to go to Rome too.
Yes, but with a very precise and non-negotiable goal: “I can hear them say: ‘You exaggerate! There are more and more good bishops who pray, who have the faith and are edifying!’ - Can they be saints when they admit false Religious Liberty and therefore the secular state? When they accept false ecumenism and therefore the admission that there are many paths leading to salvation? When they accept the liturgical reform and therefore the practical denial of the Sacrifice of the Mass? And the new Catechism with all its heresies and errors? Are they not rather officially cooperating with the revolution within the Church and its destruction? ... One thing alone is necessary for the continuation of the Catholic Church: bishops who are fully Catholic, without any compromise with error, who found Catholic seminaries. ” (Archbishop Lefebvre, Spiritual Journey)
75. Where does this phrase “Conciliar Church” come from?
It comes from a letter from Abp. Lefebvre to Mgr. Benelli (25/06/1976), and since the time of Paul VI (Consistory of 24/05/1976) who viewed as “outside the Church” anyone who “refuses the teachings of the Council”, and on into the era of John-Paul II (Sacræ Disciplinæ Leges 25/01/1983) who saw “in the Code a great effort to translate into the language of canon law the very doctrine of conciliar ecclesiology ... which constitutes the essential novelty of the Second Vatican Council, in continuity with the legislative tradition of the Church,” leading us all the way up to Benedict XVI, there is a perfect (if unique) continuity.
76. How long has Bp. Fellay thought like this?
For several years. “To identify the official Church with the modernist Church is an error, because we’re talking about a concrete reality.” (Bp. Fellay, Flavigny, 16/02/2009)
77. Have people pointed out his error to him?
Of course. At a priests meeting, a theologian and former seminary professor asked him to get rid of this ambiguity regarding the Church: Catholic or Conciliar? He was heard to reply: “I am tired of all this quarrelling over words.”
78. Well that’s a surprising reply!
It is more than just surprising. It is distressing. Forty years of theological combat over the orthodoxy or heterodoxy of words just to end up hearing that from a successor of Abp. Lefebvre! Who himself, in an interview one year after the Consecrations, said the following:
“The talk of ‘visible Church’ by Dom Gerard and M. Madiran is childish! It’s incredible that anyone could talk of the ‘visible Church’ to mean the Conciliar Church in opposition to the Catholic Church which we are trying to represent and to continue. I’m not saying that we are the Catholic Church. I have never said so. But we represent the Catholic Church as it used to be since we are continuing what it has always done... Obviously we are against the conciliar Church which in practical terms is schismatic, even if they don’t accept it. In practice it is a Church which is virtually excommunicated, since it is a Modernist Church.”
79. That’s why Menzingen and its press organs (DICI...) always avoid using terms such as “Conciliar Church”, “Church of Vatican II”, etc...
Undoubtedly. And more worrying still, most recently the General Chapter of 2012 didn’t want to take up and make their own again either the words of the 1974 Declaration: “We refuse and have always refused to follow the Rome of neo-Protestand and neo-Modernist tendencies, which is manifested clearly in Vatican II and after the Council in all the reforms which came from it” or the words of the Open Letter to Cardinal Gantin: “We never wanted to belong to this system which calls itself the Conciliar Church, and which defines itself by the Novus Ordo Missae, indifferentist Ecumenism and the secularisation of all society. Yes, we have nothing whatever to do, nullam partem habemus, with the Assisi Pantheon of religions. We can ask for no better than to be declared ex communione...”
80. But isn’t talking of a new Church dangerous for one’s faith?
It’s not dangerous, it’s necessary. It’s reality!
“It is a new Church which has arisen. ...They are obsessed with fidelity to Vatican II which for them is the new Church, it’s the conciliar Church with its own sacraments, its own faith, its own liturgy, catechisms, all in all it’s terrifying, terrifying. We can’t submit to that, it’s impossible! ...So what would I be asking? Ask the seminarians to swear an oath of submission to the conciliar Church? That’s not possible. No, no, it’s clear now that we’re dealing with a new Church, a Church which is twelve years old.” (Cospec 33B, 1976)
81. Today the conciliar Church is fifty years old. Has nothing changed, deep down?
Yes, one thing has changed. Today Bp. Fellay, the superior of the Society founded by Abp. Lefebvre intends to make the Catholic faithful believe that this fifty-year-old conciliar Church is the same reality as the Catholic Church, whereas the former is the corruption of the latter.
82. Is it unacceptable for you?
Not for me. In itself. Just as it was unacceptable for everyone who assisted at the Consecrations in 1988 and who applauded the anathema which Abp. Lefebvre hurled upon the conciliar spirit:
“What is this truth for them if not the truth of Vatican II, the truth of the Conciliar Church? Consequently, it is clear that the only truth that exists today for the Vatican is the conciliar truth, the spirit of the Council, the spirit of Assisi. That is the truth of today. But we want nothing to do with this for anything in the world! For anything in the world!” (Long and thunderous applause follows.) (Abp. Lefebvre, 30/06/1988)
83. For you, neither Rome nor Benedict XVI should be spared?
Not for me! For Abp. Lefebvre, with whom I agree. For Abp. Lefebvre, “we abandon, practically speaking, the fight for the faith,” when we cease, “attacking Rome.” (Fideliter, quoted by Bp. de Galarreta, Albano, 07/10/2011)
84. OK, so even if the head of the SSPX is no longer in its right mind, at least Rome won’t try anything again, after the failure and refusal of an agreement by the SSPX?
Rome may have lost one battle, but not the war. “If they break with us, a pause in the constant tension which these contacts bring the Society would be welcome, and, in my eyes, providential. In any case, knowing them, they won’t waste any time in getting back into contact with us.” (Bp. de Galarreta, Albano, 07/10/11)
85. Is that so?
As it happened, it didn’t take long. In December 2012 Abp. Di Noia addressed a letter to all the members of the Society regarding “an agreement”. For that, we have to “rise above the seemingly insurmountable disagreements on the authority and interpretation of the Council” in order to “truly desire unity.” He invited us not to lose “the zeal of [our] founder.” For that, we have to “stop publicly correcting others in the Church” and not “usurp the mission of the Sovereign Pontiff.” That way, “the authentic charism of the Society” which “consists of forming priests” will be of use to the Church. We have to abandon our “desire for autonomy” and “seek reconciliation.” “The only future for the SSPX,” he claimed, “is to be found on the road to full communion with the Holy See.”
86. What ought we to think of that?
“Vatican II is the uncrowning of Our Lord Jesus Christ and the denial of His rights over societies. Vatican II is an immeasurably harmful and scandalous ‘kindness’ towards souls in relation to these societies, factories of error and vice and purveyors of Hell, which are quite improperly called ‘other religions.’ Vatican II is the triumph of democratism inside the Church which renders all authority illusory, and any command nigh on impossible, and which permits the proliferation of heresy and schism. Vatican II is, in reality, the greatest ever disaster in the Church... To recover, we must get rid of it. In no way whatsoever, therefore, could the SSPX cease from its immense fight to confess the faith, which must include the denouncing of error. The SSPX must remain humble and respectful, but intrepid, fearless, to continue to say what needs to be said, to confess what must be confessed, to denounce everything that needs to be denounced.” (Fr. de Cacqueray, Suresnes, 31/12/2008)
87. But since Bp. Fellay has declared, three times, that he doesn’t want to sign, why do Rome say that they’re still waiting for a response, and giving the Society more time?
Because Bp. Fellay, due to his false ecclesiology, and the perpetual temptation of compromise [‘ralliement’] refuses to denounce Benedict XVI publicly as an instigator of error. He remains fixed on the documents of Abp. Lefebvre in 1987 saying “We accept being recognised as we are by the Pope and to bring our assistance to a renewal of the Church, we never wished to break with the successor of Peter...” (Letter to Cardinal Gagnon, 21/11/1987)
He refuses to see the evolution and conclusion of Abp. Lefebvre after 1988 who said himself that he had gone too far in his dealings with Rome.
88. So, is this condition which Bp. Fellay has made his own, that we be “recognised as we are” therefore ambiguous?
Yes, because it can be made to fit with the “hermeneutic of continuity” and because this formula is a form of ecumenism, mixing truth and error together in the same ecclesiastical structure.
89. When will this crisis in the Society come to an end?
The crisis will come to an end when Menzingen:
- gets rid of the ambiguities;
- calls things by their name: a modernist is a modernist, even if he’s the Pope; a virtually schismatic conciliar Church is a virtually schismatic conciliar Church, even if it shows favour towards the cassock and the so-called “extraordinary form”;
- and decides to publicly demand the conditions laid down by Abp. Lefebvre.
90. To finish: “What’s going to happen with Rome? Excommunication? Things staying as tey are? Or the situation becoming unblcocked?” (Bp. Fellay, Econe, 07/09/2012))
Bp. Fellay answered the question himself: “I’ll tell you: expect a bit of everything.”
91. What does that mean?
It means that we’re not out of the doctrinal area of turbulence. The proof is in these words of Bp. Fellay at a time when they’re trying to beatify Paul VI:
“But look and that’s very interesting. Who, during that time, was the most opposed that the Church would recognize the Society? The enemies of the Church. ... I may say that’s the kind of argument we’re going to use with Rome. Trying to make them reflect, trying to make them reflect. ... I have absolutely no idea when there will be an agreement, and the term “agreement” is not the right word, but “recognition”, “normalisation.” ... [in spite] of everything that is not well, there is some hope. I am optimistic in this situation. ... I say, if you look at the situation in the Church, it’s still winter. But we start to see the little signs that start to say that spring is coming.” (New Hamburg, 28/12/2012)
92. What are we to do?
Follow the advice of a confrere: when you go through a patch of turbulence, you’re told “put your seatbelt on” but “don’t buckle it.” (‘Le Chardonnet’ newsletter, July-August 2012)
93. You’re a pessimist.
No, I’m a realist. Our Superior sees the devil at work everywhere in the SSPX, everywhere that is except in Menzingen. He is incapable of questioning himself. As a confrere said, in reference to the unjust persecutions by the General Headquarters (intimidations, monitions, transfers, delaying ordinations, and the expulsion of priests and one of our bishops):
“In the final analysis, they’ve established a veritable dictatorship in the Society. They have knowingly ignored the warnings of prudent people who counselled them not to go after a practical agreement with modernist Rome. They have undermined the unity and the common good of the Society, exposing it to the danger of a compromise with the enemies of the Church. And finally, they contradict themselves by affirming the opposite of what they themselves were saying only a few years ago. They have thus betrayed the legacy of Abp. Lefebvre, the responsibility of their duties, the trust of thousands of people, and even of those who, fooled by them, continue to trust them. They have manifested a determined will to lead the Society, cost what it may, into a compromise with our enemies. It hardly matters if the agreement with the conciliar Church isn’t yet concluded today, or if it doesn’t happen in the immediate future, or ever... a grave danger for the Society remains, since they haven’t retracted the false principles which have been guiding their destructive actions...”
(Fr. Ortiz, December 2012)
94. Is that your last word?
No. To every lord, every honour. I will allow our Superior General to have the final word, despite all the harm that he has done.
“We should expect Rome to try to bring us into a universalist amalgam, where we would end up being offered a place “among others”, a little bit like they are already declaring the Orthodox to be “sister churches”. We can think that the temptation to re-enter “officialdom” could be very great, in proportion to the offers which ecumenist Rome could offer us; refusing therefore to enter into this confusion, we would be made to look like wicked villains. At the moment, this is just a hypothesis...” (Bp. Fellay, Cor Unum, March 1995)