Letter 96 published 20 September 2018
Tradition in France: History and State of Affairs in 2018.
Since
the motu proprio Summorum Pontificum was published in 2007, Paix Liturgique has
endeavored to illustrate the universality of the interest in the traditional
liturgy by publishing reports, testimonials, and surveys picked up on every
continent. These demonstrate that attachment to the traditional liturgy and to the Faith
is not, nor has ever been, (as has been stated too often) a “Franco-French
business.” And yet during our travels we have often been asked about
traditional Catholicism in France. The present letter seeks to present a
succinct 2018 summary of Tradition in France, of its present circumstances,
and of its history.
13,000: that is the number of pilgrims who took part in the Our Lady of
Christendom pilgrimage from Paris to Chartres (the pilgrimage organized by
Ecclesia Dei communities) in 2018. To this number must be added the 6,000
faithful frequenting the Society of Saint Pius X who walked from Chartres to
Paris on the same Pentecost week-end. On either side, and therefore in
aggregate, these are significant numbers, which are constantly on the rise and
attest to the extraordinary vitality of French traditional Catholicism.
Cardinal Sarah, who paid a visit to the pilgrims of Christendom Sunday evening
before welcoming them in the Cathedral of Chartres on Monday, declared that he
had been struck by all this youth and all these families that prove that the
Christian roots of France still bear fruit.
Chartres pilgrims (photo Notre-Dame de Chrétienté).
I – Deep Roots
Often, overseas but sometimes also in France, the reaction of French Catholics
to the conciliar and postconciliar upheavals is confined to the person of Marcel
Lefebvre, first archbishop of Dakar and superior general of the Holy Ghost
Fathers at the time of the Council. Yet long before Archbishop Lefebvre decided
to found the Society of Saint Pius X in 1970 for the preservation and
restoration of the Catholic priesthood, many French priests and laymen had
expressed their fears and refusal regarding the modernist reforms.
The reaction of priests was multifaceted. In the first place, an
intellectual aspect involving the publication of many texts criticizing
neomodernist errors—take, for example, the work of Fr. Calmel, the Dominican
theologian, or that of the abbé de Nantes, founder of La Contre-Réforme
Catholique, who may be called the first French traditionalist “resistant”.1
Next, a militant aspect with such priests as the abbé Coache or Fr. Barbara,2
who were to lead hundreds of laypeople on pilgrimage to Rome in the early 1970s
there to express their attachment to the Mass of Saint Pius V. Lastly a local
aspect with a great number of parish priests who, in every diocese, sought to
preserve or even restore in their parish all that the Council winds were
sweeping away. Alas most of them were persecuted, at times most cruelly, by
their hierarchy and confreres until they stopped living their Catholic life as
they had received it and as it had existed time out of mind. Only a few
“witness pastors,” usually in rural areas, were able to make it through those
dark years, but once they were compelled to stop because of old age or because
they had been recalled to the good Lord, their work quickly disappeared,
leaving in near-total isolation the faithful who were attached to what these
priests had maintained. . . .
In
religious communities too there had been reactions before Archbishop
Lefebvre. Of course mention must be made of the role played by the Benedictine
Abbey of Fontgombault and its first “daughter,” Notre-Dame de Randol, which
kept up the traditional Mass until 1973 as well as of Dom Gérard Clavet,
founder of a Benedictine priory at Bédoin in the Vaucluse (and who would later
found the Abbey Sainte-Madeleine du Barroux), not to mention certain
Fathers of Saint-Vincent de Paul. Not to forget, on the women’s side, the
Dominicans of the Holy Ghost (Pontcalec) on the one hand and, on the other hand,
the two branches of the teaching Dominicans of the Holy Name of Jesus (at
Fanjeaux and Brignoles) who assist the work of Archbishop Lefebvre; they too
contributed, through the Catholic education of girls, to the very essence of
the Catholic family.
Besides the clergy and religious, the mobilization of the faithful was
immensely important since laymen were freer to act and react even though, at
times, French ecclesiastical authorities—in this case imagining that they
were still in the good old preconciliar days—tried to use compulsion or the
kind of authority that had become completely anachronistic after the Council,
all in an effort to shut up these free and independent spirits with canonical
penalties . . . .
Over a half-century after those dark times particular homage is due to Jean
Madiran. At the helm of the review Itinéraires he played, with courage,
intelligence, and obstinacy a decisive role in the “Great Refusal” of the Novus
Ordo, of the abandonment of the Catechism, and of the falsification of
Scripture. Other personages had an outstanding role, such as inter alios Michel
de Saint-Pierre, Louis Salleron, Jacques Perret, or such inspiring—and
inspired—personalities as Henri and André Charlier, and also Jean Ousset who,
though he was not directly implicated in religious or liturgical matters, made
this reaction possible though the human seed-bed he formed over at La Cité
Catholique. Also essential was the creation of Una Voce by Georges
Cerbelaud-Salagnac in 1964, as well as Pierre Debray’s movement Les Silencieux
de l’Église (The Silent Ones of the Church).4 On the militant side we recall L’Alliance
Saint-Michel which was on the front lines fighting against the most glaring
abuses. Likewise we’ll note the creation of the Scouts d’Europe in 1958 (who at
the time were clearly committed to opposing religious innovations) and of the
Mouvement de la Jeunesse Catholique de France (Movement of the Catholic Youth
of France) in 1967.
II –
Overview of the situation in 2018
A) Chapels and
churches
Starting in the late 1960s the French hierarchy, whose authority covered
parishes and Catholic institutions, worked to end anything that might resemble
opposition to conciliar novelties. Men and women who remained attached to the
traditional mind-set were persecuted within Church structures; so were laymen
who had to suffer many obstacles whenever they wished to have
access to the traditional Mass and to an orthodox catechism for their
children.
There arose a wind of resistance among some of them—old and young, men and
women—to help faithful priests celebrate a now-forbidden Mass, and to provide
themselves with the means to continue to attend it. And so, by dint of
purchasing a garage here (or a former butcher shop, as on the Rue de la
Cossonnerie, in Paris!), renting a music-hall transformed into a makeshift
chapel there, within a decade they established an extraordinary network of
“illegal Masses” so that France might still be irrigated by a truly Catholic
Mass.
Only in 1988 did the motu proprio Ecclesia Dei, promulgated by the Roman
authorities as a firewall to Archbishop Lefebvre’s episcopal consecrations,
allow for the vice-grip to be gently released—recall the words of Dom Gérard:
“all the benefits obtained after the consecrations were only obtained thanks to
the consecrations” . . . . Then came the motu proprio Summorum Pontificum
in 2007, which legitimized this “resistance” to the conciliar Mass by deciding
that the traditional Mass had never been forbidden—which was at least debatable
as a point of fact, especially in France—and finally allowed, though not always
very generously, to broaden the number of churches and chapels where the
liturgy that this text terms “extraordinary” is celebrated.
In 2018
the celebration of the traditional Mass remains absent in only three
continental French départements out of ninety-five. These are all three rural
départements: Ardèche; Creuse; and Haute-saône. In concrete terms
this means that there always exists a traditional Mass less than one hour away
by car wherever one finds himself in France. There are 285 Mass venues (whether
or not on Sundays) recognized by the dioceses in our country, as opposed to 132
when Summorum Pontificum was promulgated in 2007. If one adds the 203 SSPX Mass
venues (against 184 in 2007), there is a total of 488 traditional worship
venues in 2018 as opposed to 316 in 2007. Naturally, if this number is compared
to the 4300 parishes that exist in France, it may not seem like much. Yet one
may now say that the traditional Mass is celebrated one way or the other in
over 10% of French parishes—fifty years after that Mass was suppressed,
crushed, persecuted!
B) Traditional Community Seminaries
For about twenty years the best way to eradicate the engine of Catholic
resistance, namely the traditional priesthood, seemed to be a strategy
consisting in persecuting faithful priests and forbidding the ordination of
even slightly conservative seminarians.
Except that in 1970 Archbishop Lefebvre erected a seminary open to young men
wishing to become priests in the classical mold. The extraordinary respect and
stunning enthusiasm of a crowd of laity for the resistant-prelate simply rested
on the fact that he was “making priests”: the Mass, the catechism, and Catholic
family life were going to be able to continue just as before. In this,
Archbishop Lefebvre was carried by all the institutions of so-called “integral”
Catholicism which, from the 1950s to the 1970s, made up what was to become
fertile ground for French traditional Catholicism,5 and which allowed for half
a century of spiritual, liturgical, catechetical, and family-based resistance
marked by extraordinary perseverance and at times heroism on the part of
Catholic laypeople and families.
The SSPX and the Fraternity of Saint Peter, the Institute of Christ the King
and the Institute of the Good Shepherd were born on a solid French foundation.
The first two were both established in Switzerland and have each their European
seminary in Germany, although the SSPX long ago set up its year of spirituality
in Falvigny, near Dijon in Burgundy, France. The Institute of Christ the King Sovereign
Priest has its seminary in Tuscany, Italy. The Institute of the Good Shepherd
alone, for the time being, has its seminary in France. One can pray for these
institutes to have a seminary on French soil soon. . . .
C) Religious
Communities
We’ve mentioned above the religious communities that had resisted, or attempted
to do so, during the years of darkness and tears. Archbishop Lefebvre’s
inauguration of a seminary producing ordinations caused numerous religious
vocations to flock to him, which ultimately yielded a flowering of new
religious institutes. These new communities are now quite numerous, be they of
pontifical or diocesan right, such the foundation at Riaumont, the religious of
Saint-Vincent-Ferrier, the Canons of the Mother of God, the Missionaries of
Divine Mercy, or allied to the SSPX, such as the community of the
Transfiguration, the Capuchins of Morgon, the Benedictines of Bellaigue, the
Carmelite communities, the Dominicans of Avrillé who later became independent,
etc. One might also mention assimilated foundations such as the community of
Saint Thomas Becket which, in one way or another, are fruits of the French
Catholic resistance in the immediate aftermath of the Council.
D) Vocations
For the past few years we have drawn up a precise
account and analysis of traditional priestly vocations as compared to diocesan
vocations. In these years an average of one new priest in five was ordained in
and for the extraordinary form of the Roman rite. This phenomenon also affects
religious vocations, which are more difficult to count accurately but whose
growth is identical. Since the liturgical reform, Fontgombault, itself a
daughter foundation of Solesmes, produced the abbeys of Randol, Triors, and
Donezan in France and Clear Creek Abbey in the United States, and has also
revived the moribund abbey of Wisques. For its part the Abbey of Le Barroux,
founded by Dom Gérard Calvet, has produced the priory of La Garde and,
indirectly, several other foundations linked to the SSPX (from Brazil to New
Mexico, whence arose the foundation of Bellaigue, in France). The same
astonishing dynamism is found among religious women, starting with the teaching
Dominicans of Fanjeaux and Brignoles (SSPX) and those of the Holy Ghost
(Ecclesia Dei), among the Benedictines and the contemplative Dominicans of
Avrillé and elsewhere . . . .
E) Youth, Family, and
Social Organizations
The
extraordinary ferment we have just presented keeps going. Its effect has been
the surprising development of associations, reviews, and a flowering of
websites on the net dealing with news, piety, and meditation. There are also
scouting, long-distance catechesis, youth movements, spiritual direction for
families (Domus Christiani), pro-life or charitable initiatives, not to forget
of course Our Lady of Christendom, which organizes the Paris-Chartres
pilgrimage mentioned at the beginning of this letter, etc. These works have an
impact beyond the traditional world, for instance the March for Life or SOS
Christians of the Orient to mention only two pilot initiatives of the past few
years.
F) Schools
There
was, at the time of the Council, a very rich network of Catholic schools. Like
all Catholic institutions, however, they ended up excluding any connection with
the traditional spirit, when they didn’t become militant centers of opposition
to that spirit. This is why Catholic families, once their prayers and decisive
work had been rewarded with venues to attend Mass in, immediately shifted their
attention to the creation of schools where an authentic Catholic spirit would
reign. The result was spectacular: the map of fully Catholic independent
schools to date numbers 172 schools that do not have a contract with the State
and are in principle free from diocesan control. The number has exploded these
past fifteen years, as indeed has the independent school movement as a whole.
While American Catholics often opt for homeschooling, French traditional
Catholics prefer to send their children to schools that they create and finance
themselves, whose curricula perpetuate the values they are attached to and where
religious education is generally entrusted to priests and religious from
Ecclesia Dei communities or institutes, the SPPX, or diocesan priests in the
Summorum Pontificum mold who celebrate the extraordinary form of the Roman
rite.
G) Future perspectives:
French Catholics and the Traditional Liturgy
In
2001, 2006, and 2008, Paix Liturgique commissioned independent professional
entities to conduct three surveys covering the entirety of continental France
concerning the relationship between French Catholics and the traditional
liturgy of the Church: IPSOS in April 2001; CSA in November 2006 and September
2008. From the end of 2009 on, we completed these national surveys with
diocesan and parochial polls. For two years, until the summer of 2011, and once
again in 2018, we commissioned fourteen surveys in those French dioceses we deemed to be most significant to complete and sharpen the results of our
national surveys. The results of these surveys—to date the only serious
statistical studies on the question—reveal a great coherence across time and
space in the attitude of French Catholics regarding what is now conventionally
called the “extraordinary form of the Roman rite.” Their results are clear: IN
FRANCE ONE CATHOLIC LAYMAN IN THREE (at least!) DECLARES HIMSELF READY TO
ATTEND THE TRADITIONAL MASS SO LONG AS IT IS CELEBRATED IN HIS OWN PARISH.
There is, therefore, a long way to go, some misunderstandings to overcome, some
men of good will to convince, and many years of work and prayers to get there;
but what a joy, and what a hope, for us and for our families: Nunc dimittis
servum tuum Domine . . . .
III -
Conclusion
Is this not the fruit of Providence and of men raised by Providence, is it not
the application of the motto of Saint Joan of Arc, Patroness of France: “Men of
arms will battle and God will grant them victory”? God is never defeated in
generosity; He has shown as much by permitting a situation that NO ONE WOULD
HAVE BELIEVED POSSIBLE 50 YEARS AGO!
What has happened in France, however, is only an example of what has happened
in different ways in the United States, in Mexico, or elsewhere, and which may
happen in many other places in the next few years.
And all this is but a beginning, a first participation in the revival of the
Church and her institutions, her mission, and her liturgy. As the Benedictine
motto has it, we must continue to pray and work—ceaselessly.
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1 -
Although it no longer is very influential, La Contre-Réforme Catholique had a
great aura from its foundation in 1967 because of the notoriety formerly
acquired by the newsletter that the abbé de Nantes had been writing to his
friends from the late 50s on.
2 -
Abbé Coache, at the time pastor of Montjavoult in the diocese of Beauvais, was
removed by his bishop after he had restored the Corpus Christi procession in
his parish, which transformed it into a hub of Catholic resistance in the
greater Paris area. He then opened the Maison Lacordaire in
Flavigny-sur-Ozerain, in Burgundy, where he preached retreats. His presence in
the village encouraged the installation there of an Olivetan Benedictine abbey
and of the Society of Pius X, to which he later donated his house.
Fr. Noël Barbara, pastor of the diocese of Constantine and author of a
Catechesis on Catholic marriage, for a time joined the Parish Cooperators of
Christ the King, a congregation devoted to preaching the spiritual exercises of
Saint Ignatius according to the method of Fr. Vallet, their founder. He then
settled in the region of Touraine where he directs Forts Dans la Foi, which is an
association and the title of its review.
3 -
They gave it up under pressure from Paul VI at the time . . . only to pick it
up again under the provisions of the 1988 motu proprio Ecclesia Dei.
4 - The
Silencieux de l’Église, like Canon Catta’s Opus Sacerdotale (see our
French-language Lettre 400), have not placed the defense of the traditional
liturgy at the heart of their struggle; they focus on putting the brakes on
modernist trends rather than on promoting traditional restoration.
Nevertheless, by virtue of their great numbers and their inclusiveness, these
two initiatives have played an important role in preserving the sensus fidei
among French Catholics.
5 - We here allude to an article by the abbé Grégoire Célier, “Un terreau
fertile: La Tradition en France avant la Fraternité Saint-Pie X (1958-1976),”
Regard Sur le Monde (30 April 2014).