UPDATE 12 July:
An interview with the new SSPX Superior.
UPDATE 11 July:
Turncoat Tornielli at Inside Vatican has put a negative spin on this election, concluding that an “agreement is farther off”. How he gets to that conclusion is anyone’s guess. I suspect that it is his wishful thinking. “Sun sets on the line of dialogue with Rome”. Oooo! Dramatic.
Tornielli quotes from the old interview that Pagliarani gave:
I can only repeat what was explained clearly by my superiors from the start: the canonical situation in which the Society presently finds itself is the result of its resistance to the errors that infest the Church; consequently the possibility of the Society arriving at a regular canonical situation does not depend on us but on the hierarchy’s acceptance of the contribution that Tradition can make to the restoration of the Church.
If we do not arrive at some canonical regularization, that simply means that the hierarchy is not yet sufficiently convinced of the urgent need for that contribution. In that case we will have to wait a few more years, hoping for an increase in that awareness, which could occur along with and parallel to the acceleration in the process of the Church’s self-destruction.
That was some years ago. Yet today we see the “process of the Church’s self-destruction” may be accelerating. Motus in fine velocior, after all.
Tornielli pointed out that De Gallareta, elected as an assistant, is intransigent. On the other hand, Fr. Christian Bouchacourt knew Card. Bergoglio from his time in Argentina: Bergoglio had helped the SSPX in Argentina with their legal status.
Who know what will happen now? Nobody. People had expected that Pope Benedict might be the one to reconcile the SSPX, because of his understanding of Tradition. That didn’t happen. Then an unliturgically-minded seeming anti-traditional Pope is elected and the SSPX is suddenly allowed to receive sacramental confessions and to witness marriages.
So, now there is a new leadership in the SSPX.
Who can predict what will happen? Nobody.
However, given the past turns and surprises, maybe this is the team that will finally succeed.
___ Originally Published on: Jul 11, 2018 @ 12:32
This is interesting. From what I had been reading, Bp. Fellay was the favorite for re-election. Things went another direction.
I wonder what this means for rapprochement with Rome.
Communiqué of the General House of the Society of Saint Pius X
July 11, 2018
Election of the Superior General
On July 11, 2018, Father Davide Pagliarani was elected Superior General, for a mandate of 12 years, by the 4th General Chapter of the Society of Saint Pius X.
The new Superior General is 47 years old and is of Italian nationality. He received the sacrament of Holy Orders from the hands of Bishop Bernard Fellay in 1996. He exercised his apostolate in Rimini (Italy), then in Singapore, before being appointed Superior of the District of Italy. Since 2012, he was Rector of Our Lady Co-Redemptrix Seminary of La Reja (Argentina).
After accepting his office, the elected pronounced the Profession of Faith and took the Anti-Modernist Oath at the seminary church. Then, each of the members present came before him to promise their respect and obedience, before singing the Te Deum in thanksgiving.
The 41 capitulants will proceed tomorrow with the election of the two Assistants General, for the same mandate of 12 years. The Chapter will continue until July 21st at the Seminary of St. Pius X of Ecône (Switzerland)
Ecône, July 11, 2018
(Source : FSSPX – FSSPX.News – 07/11/2018)
There is an 2011 interview (in English) with Fr Pagliarani HERE. A lot has changed since then, including a change of Popes.
“But Father! But Father!”, I can hear some of you over-wrought readers yowling in frustration. “What is this Oath? What does it say? Does it HATE VATICAN II?!?”
Glad you asked! My emphases and comments.
THE OATH AGAINST MODERNISM
Given by His Holiness St. Pius X September 1, 1910.
To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.
I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. [Consider the context of the late 19th and early 20th centuries. This could still apply today.] And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:90), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical’ misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. [This would be hard for some people to understand today. There is a difference between development of doctrine and change of doctrine.] I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.
Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendiand in the decree Lamentabili, [remember the historical context.] especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. [This would knock a few people out of their present offices.] I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.
Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in sacred tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history-the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.
I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. . .
Election of the General Assistants
Just as the day was coming to an end, the new Superior General of the Society of Saint Pius X, Father Davide Pagliarani, and the 40 other capitulants have decided to proceed to the election of the two General Assistants.
The 1st Assistant elected is Bishop Alfonso Gallareta, auxiliary bishop of the Society, of Spanish nationality. Aged 61, he was ordained priest in 1980 at Buenos Aires, Argentina, where he lived for a certain time. In the past he has held the roles of Rector of Our Lady Co-Redemptrix Seminary at La Reja, Argentina, and superior of the Autonomous House of Spain and Portugal. He was 2nd Assistant of the Society from 2002 to 2006. Until now, he resided in Geneva, Switzerland.
The 2nd Assistant elected is Father Christian Bouchacourt, of French nationality. Aged 59, he was ordained priest in 1986 by Archbishop Lefebvre. For a long time he was stationed in Paris, especially at Saint-Nicolas du Chardonnet, before becoming District Superior of South America and then, in 2014, District Superior of France.
Now that these elections have taken place, the General Chapter will be able to address the numerous questions which have been proposed for discussion, until July 21st 2018.
Ecône, the 11th of July 2018