The Founding of the SSPXThe feast of All Saints, 1970, is a date

that may very well figure prominently infuture Church histories. It was on that daythat the International Priestly Society of St.Pius X (SSPX) was erected as a “piousunion” in the diocese of Fribourg,Switzerland. Its purpose, as stated byfounder Archbishop Marcel Lefebvre, wasclear: “the Priesthood and whatever pertainsto it and nothing but that which concerns it;that is, the Priesthood as Our Lord JesusChrist willed it when He said, ‘Do this for acommemoration of Me.’”

The Archbishop, a missionary withdecades of experience in forming priestsand leading souls to God, had been calledout of retirement by seminarians looking fora truly Catholic formation in the wake ofVatican II. This call placed him in an unex-pected situation. He had never anticipatedstarting his own congregation of priests, buthe was long used to obeying the directivesof Providence. The Catholic priesthoodmust be preserved. The Archbishop woulddo his part, taking for his model Christ theHigh Priest, and following Him whereverHe willed.

The Society Comes to the United StatesIn 1967, two years after the close of

the Second Vatican Council, in another cor-ner of the globe, a group of Catholic lay-men, concerned by the novelties appearingin their parishes, organized the Committeeof Concerned Catholics (CCC). These con-servative-minded Catholics from the south-eastern corner of Michigan met in RoyalOak, in order to do what they could to pre-serve the Faith.

In 1971, certain CCC membersbecame affiliated with a Benedictine priest,Fr. Bonfil Batazzo, who offered daily Massfor them. Seeing that the number ofCatholics under his care was growing, and

recognizing the need of an organized forceto help him feed his flock, Fr. Bonfil calledupon the newly formed SSPX. In the fall of1972, he and CCC leader Mr. RobertBartnick met with Archbishop Lefebvre in

Ecône to ask the Archbishop whether itwould be possible to send priests to takeover Fr. Bonfil’s apostolate.

The Archbishop agreed to Fr. Bonfil’srequest, but explained that the Society’swork was dedicated primarily to the forma-tion of Catholic priests according to theTraditions of the Church and so its first pri-ority would be the establishment of a semi-nary, while the formation and service ofparishes would have to be secondary. Thusthe doors of the Society’s first AmericanSeminary were opened. The “Seminary”was, in fact, a house purchased by the CCClocated on Ravenna Avenue in Royal Oak.It was here that Fr. Anthony Ward, anAmerican priest recently ordained by theArchbishop, oversaw the formation of thefirst four American seminarians. Shortlythereafter, three more seminarians joinedand it became necessary to obtain alarger facility.

A House to Call Their OwnIn the summer of 1974, the Society

purchased a large old farmhouse on a three-acre plot of land in nearby Armada. A dilap-idated barn and an old chicken coop werealso part of the bargain. The new Seminarywas christened “St. Joseph’s House ofStudies” and Fr. Ward was named thefirst rector. A garage adjoining

the house initially served as chapel but wasconverted into a sacristy after a much larg-er and more suitable chapel was built with-in months. On November 10, 1974, thechapel and grounds were blessed and dedi-

cated in solemn fashion as the Society’sfirst American Seminary.

Generous faithful found the means tofurnish St. Joseph’s House of Studies just asthey had found the means to purchase it.The Seminary needed little that they werenot able to salvage from “renovating”churches of the diocese, be it statues, books,vestments or pews.

The Archbishop had always envisionedthe Society as extending well beyond theborders of Switzerland. His first Americanseminarians had no qualms in submittingtheir formation to a “foreign” bishop. Hisnationality did not matter; his Catholicitydid. It was clear on the one hand that theCatholic Faith was being destroyed world-wide by the wolves in sheep’s clothing thatwere the Vatican II reformers, while on theother hand the Archbishop had long provenhimself a true shepherd, unwilling to com-promise the Faith in any way.

A Pattern is EstablishedAlthough it was a small

band in humble surround-ings that occupied thefirst choir stalls of

the fledgling Seminary, the confirmation ofGod’s blessing on the work of theArchbishop was beginning to appear in theUnited States. Yet the early history of theSeminary illustrates a recurring pattern inits 32-year lifespan: crosses followed byrenewal and great blessings. Our Lord hadsaid to His disciples: “He that taketh not uphis cross, and followeth Me, is not worthyof Me. He that findeth his life, shall lose it:and he that shall lose his life for Me, shallfind it” (Matt. X, 38-39). God always testsHis servants in order to purify their inten-tions and strengthen them for greater trialsto come. Contrary to the wisdom of theworld, these crosses are a sign of God’sapproval.

The first trial faced by the Seminarywas the departure from the SSPX of Fr.Ward in the winter of 1976-1977, alongwith a few of the already small number ofseminarians. Fr. Donald Sanborn wasnamed the new Rector in February byArchbishop Lefebvre. The teaching staffwas now composed almost entirely ofyoung American priests recently ordainedin Ecône.

In late September and early October of1979, the Seminary loaded a caravan ofHertz rental trucks for its move to a morefitting and spacious former Jesuit retreatcenter in Ridgefield, CT.

3. 1974: Blessing of “St. Joseph’s House of Studies”4. 1978: Seminarians Stephen de Lallo and Christopher Hunter

1. November, 1974: First taking of the cassock 2. Fr. Batazzo (left), Fr. Ward and the “Concerned Catholics”

MARCH, 2005

Winona, Minnesota, U.S.A.www.stas.org

Twenty-five years ago, the first VERBUM writers took up the pen in order to communicate to benefactors events at St. Thomas Aquinas Seminary. Since the printing of the first issuein April of 1980, VERBUM has changed in outward appearance, while maintaining its mission of providing readers with a closer look at life and formation at the Seminary. In celebrat-ing its silver anniversary, VERBUM sets out to do nothing other than what it has always done: tell its readers about St. Thomas Aquinas Seminary. This four page history is meant as asmall, though heartfelt, thank-you to the many benefactors who, by their prayers and donations, have made the formation of priests here possible. May God reward your generosity.

VERBUM Turns 25!Silver Anniversary Issue Tells the History of

St. Thomas Aquinas Seminary

ISSUE No. 96

Saint Thomas Aquinas SeminaryStockton Hill

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During the first academic year, seminar-ians and faithful worked together onSaturdays to renovate the long-neglectedbuilding. While improvements were under-way, Seminary superiors were alreadyplanning an ambitious addition that wouldinclude 50 new rooms, five classrooms anda chapel in order to accommodate the antici-pated growth in vocations. Three priestsordained in 1982 were the first to have beenformed entirely in the United States. Buteven as the American Seminary was begin-ning to firmly establish itself, God’sProvidence determined to send another andmore painful trial.

The Great Split of ’83In April, 1983, nine of the eleven

Society priests in what was then theNortheast American District, among themthe District Superior, the District Bursar andthe Seminary Rector, brought their increas-ing differences with the line fixed byArchbishop Lefebvre for the SSPX to thepoint of open conflict, forcing the Archbishopto dismiss them from the Society. The precip-itating act was the refusal of one of thenewly ordained priests of 1982 to report toSt. Mary’s, Kansas, because only the “JohnXXIII Mass” – that is, the rite of Mass foundin the 1962 Missal – was said there. His dis-obedience was endorsed by the Rector andseven other American SSPX priests.

The priests dismissed had formed atight-knit clique that finally exploded intoopen rebellion against the Archbishop and theSSPX. Their brilliant minds, administrativeabilities and profound sense of liturgicaldecorum were ruined by (in the Archbishop’swords) “an extremist way of thinking and atendency to schism in the domain of the litur-gy, the papacy and the sacraments of the

modern Reform” that con-flicted with the broad,Catholic vision of Archbishop Lefebvre.They extended their opposition to almosteverything done since the pontificate of St.Pius X, and rejected all confirmations, ordi-nations, annulments, and liturgical reformsdone in accordance with Vatican II. Afterattempts at reconciliation, the Archbishop hadno choice but to expel these priests from the

Society before they poisoned its work in theUnited States. Lawsuits followed, as therebellious priests tried to obtain control of theproperties and assets of the SSPX in theUnited States.

The split could have proved fatal for theSeminary. Most of the faculty had left andthe Society was forced to take immediateaction to save this house of formation thatwas so vital to the growth of the Americandistricts. Englishman Fr. RichardWilliamson, a convert from Anglicanism,had arrived at the Seminary the previousyear and was named Rector in 1983. Hisfirst-rate intellect, keen insight into the mod-ern world, absolute fearlessness in standingfor Catholic principles and unflinching obe-dience to Eternal Rome and the Archbishopwould be the hallmarks of his stewardship ofthe Seminary for the next twenty years. Frs.Goettler, Bourmaud and Delaplace arrivedfrom Europe to fill the other vacated profes-sorships. Representing three different nation-alities – English, German and French – the

new professors gavethe Seminary the inter-national character it

retains to this day. They were to formCatholic priests for the Catholic Church andnot American priests for an “AmericanSSPX.” One important aspect of the trueCatholic spirit of the Seminary’s new profes-sors was well expressed in a May 6, 1983letter of then Superior General Fr.

Schmidberger: “We are firmly convincedthat the Church still continues and lives ontoday, even if the corn can hardly be seen forthe weeds. Let us not forget that the Churchis not going to be saved through our erectingourselves into self-glorifying judges; ratherwe must imitate the love and patience of thecrucified Savior by begging for Her resur-rection as a gift of grace, and offer ourselvesup in this sense.”

Looking back with a supernatural per-spective on this troubled time, which almostended the Society’s presence in the U.S., onesees the guiding hand of Providence at work.Archbishop Lefebvre was a model of fidelityand obedience to his superiors throughouthis long career of service to the Church. Inthe end, however, he was snubbed andbetrayed: first by his Congregation, the HolyGhost Fathers, who made him step down asSuperior General because he refused to fol-low the doctrinal deviations of Vatican II,and then by the Pope and bishops, who had

A New Bishop, A New SeminaryBishop Williamson was soon exercising

his episcopal powers. Archbishop Lefebvrehad not been in the United States since Aprilof 1986, and many seminarians were await-ing the conferral of Orders. On the 1st ofOctober, the new Bishop tonsured seventeenseminarians and, on the 7th of October, con-ferred all four Minor Orders on these sameseminarians. On Saturday, October 8,Bishop Williamson re-dedicated theSeminary building and put it under the pro-tection of the Seminary’s patron, St. ThomasAquinas. Addressing seminarians, clergy andfaithful that day, Fr. Schmidberger said,“This building, we dare to say, is the mostimportant in North America,” since it wasthe only one dedicated to the traditional for-

mation of priests.There had been a time

when no one would have

conceived of the crucial role the site wouldplay in preserving the traditional Catholicpriesthood. The 60,000 square-foot stonestructure had been built in 1950-51 as thenovitiate for the Dominican Order’s CentralAmerican Province and was named St. PeterMartyr Priory. It was closed in 1970 due to alack of vocations. In 1969, its last year as anovitiate, a Louisiana native, Mr. ByronBascle, entered as a postulant. He left theDominicans in 1970 and returned to theclosed-down St. Peter Martyr Priory. He wasto act as the building’s caretaker for all buttwo and a half of the next 17 years whileliving in the adjacent building that is nowreferred to as “the convent” since it hadoriginally housed Dominican Sisters. Duringthat time, he saw the former priory open as atreatment center for juvenile delinquents(though later closed by the state ofMinnesota for abuses), defended it fromlooters, endured its being picketed by neigh-bors protesting the United States govern-ment’s plans to use it as a Cuban refugeerelocation center (the government dropped

its plans), worked with investors whoopened and soon closed it as a luxury chem-ical dependency rehabilitation center andsaw Playboy Enterprises take an interest inpurchasing it as a luxury resort.

Mr. Peter Sardegna, the former missioncoordinator for St. Michael the ArchangelChapel in Farmingville, New York, closeddown his construction contracting businessin New York in the space of four weeks andmoved to Winona in the spring of 1988 torenovate the Society’s future Seminary. Heand his crews were to continue intensivework on the building until well into 1989.Mr. Sardegna and his family have remainedparishioners at the Seminary to this day.

Fruitful YearsFor the next several years, the Seminary

occupied itself with the continued formationof traditional priests. Numbers of seminari-ans remained fairly constant, hovering atroughly fifty by the end of each year.Seminarians continued to go on East Coasttrips, and the first of several European trips

(left) Bishop Richard Williamson, Rector: 1983-2003 5. 1983: Fr. Wolfgang Goettler comes from Germany 6. 1985: New professor Fr. James Peek 7. Ridgefiel

9. Newly ordained deacon Charles Ward 10. Ordinations, 1984 11. Ridgefield seminarian James Doran 12. Construction halts on Ridgefield Seminary churc

14. The Dominicans of St. Peter's Priory 15. The Priory abandoned and blocked off for 17 years 16. Mr. Peter Sardegna (right) with two sons during Seminary

19. 1988: Bishop Williamson and Mr. Schwanbeck 20. Mrs. Sherry Mehren: Seminary secretary since 1989 21. Building the Seminary’s Grotto, 1992 22. 1992

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took place in 1995. In the same way that theEast Coast Trips were meant to deepen theseminarians’ understanding of American his-tory, the European trips were meant to deep-en their understanding of the history of the

Catholic Church. Witnessing the civilizingand sanctifying influence of the Church evi-dent in the monuments of Her glorious pastwould both foster a love for the Church inseminarians and help them see beyond thepresent crisis to hope in and work for Herfuture restoration.

The remoteness of Winona as com-pared with Ridgefield did not stop BishopWilliamson from supplementing theSeminary’s standard curricu-lum with choice guest speak-ers flown in from all parts of

the country. Bishop Williamson set out toexpose the modern world’s lies and perver-sions of the natural law, to teach seminari-ans how to distrust and despise (to para-phrase the Bishop) “the glitz and glitter;the artificial, plastic world with its senti-mental slush.” The speakers regularly sacri-ficed the sacred cows of the modern world

on the stone-cold altar of reality: feminism,rock music, television and the mass media,suburbia and modern universities.Meanwhile, seminarians were exposed tothe beauty of the true music and arts thatpop culture has rejected. The Seminaryfarm, by exposing seminarians to real cows(they, too, were sacrificed), pigs and chick-ens, also brought home some hard lessons

of reality: food doesnot come fromMcDonald’s and thelife of man on this

earth is not to seek pleasure, but to work bythe sweat of his brow.

The work of forming laymen continuedas well. During its last full summer inRidgefield (1987), the Seminary had offered,in addition to its complement of Ignatianretreats, an “experimental” seminar on papalencyclicals that focused on social questions.The seminar was prompted by requests fromfaithful who, after making an Ignatianretreat, desired to learn more about Catholicdoctrine. In June, 1989, its first full summerin Winona, the Seminary offered a secondseminar entitled “Workshop on Modernism.”Since these initial sessions in the late ‘80s,the Seminary has consistently hosted weeksof study and formation for the faithful.

After the death of Archbishop Lefebvreon March 25, 1991, neither the Seminary northe Society of St. Pius X changed the coursecharted by their founder. This was proof ofthe Archbishop’s often-repeated assertion thatthe SSPX and its seminaries were not basedon his personal prefer-ences and opinions, butrather on unchangingCatholic doctrine. Hehad only passed on tothe Society what hehad received fromthe Church.

In the fall of 1993, the Seminaryreceived two new professors: Fr. Juan Iscaraand Fr. Carlos Urrutigoity. Fr. Iscaraassumed duties teaching Moral Theologyand Church History. Fr. Urrutigoity becameprofessor of Dogma, Latin and SacredMusic. Through Fr. Urrutigoity’s influence,the Seminary would soon begin to focusheavily on perfecting the Gregorian chant ofthe seminarians.

At the start of the 1995 academic year,the Seminary received 22 new seminarians– the largest entering class since 1982. ByJune of 1996, preparations had begun forthe Seminary’s largest ordination ceremonyever, with nine men stepping forward togive their lives to God. Among the ordi-nands was Fr. John Fullerton – the presentDistrict Superior of the United States. Atthe summer’s close, seminarians returned tothe Seminary to commence the year with anew professor. Fr. Kenneth Dean, Seminary

set in motion the destruction of the Churchand proceeded to persecute the Archbishopfor trying to save Her. It only remained forthe Archbishop to suffer a cross rarely grant-ed even to the saints: betrayal by membersof the very congregation he had founded. Yethe suffered all with admirable fortitude.“The servant is not greater than his master. Ifthey have persecuted me, they will also per-secute you. Every one that beareth fruit, theFather will purge it, that it may bring forthmore fruit” (Jn. XV).

Growth and ProgressAs the Seminary’s new Rector, Fr.

Williamson was faced with a great chal-lenge. Not only was the Church undergoingpossibly the greatest crisis of Her existence,but society as well was breaking down at analarming rate. Although he had the trueCatholic pattern of priestly formation, Fr.Williamson was applying it in a world con-sumed as never before by errors that directlydenied the validity of this pattern of Catholicpriesthood. He had to confront these errorsand eliminate them from the minds andhearts of his seminarians, so that the grace ofGod would make them good and faithfulpriests in a world gone mad.

A great aid in this battle against modernerrors would be the Spiritual Exercises thatFr. Ludovic-Marie Barrielle, spiritual direc-tor at Ecône, had passed on to the Society.The Seminary professors, who for years hadgiven the five-day Ignatian spiritual exercis-es to the faithful, finally had the joy ofpreaching the first 30-day retreat to seminar-

ians during the summer of 1985.In 1986, Fr. Williamson inaugurated the

“East Coast Trip” to fill gaps in seminarians’knowledge of American history by visitingthe locations where it had been made. Therewas also the deeper purpose of uncoveringAmerica’s non-Catholic – and even anti-Catholic – roots. He had to make the semi-narians realize how they, themselves – sim-ply by virtue of growing up in America –had been shaped by an American spirit con-trary to Catholicism, and to help ensure thatthose who proceeded on to the priesthooddid not confuse this “Americanism” with thetrue Catholic apostolate entrusted to them bythe Church.

By 1986, it had become clear thatRidgefield was simply too small. Fr.Williamson, in his August Rector’s Letter ofthat year, mentioned the need for moreroom: “We shall soon have to build again atRidgefield, unless someone can swiftly findus a bargain 100-room seminary ready-built,within easy reach of a major airport andwhich the Seminary could buy. Keep lookingfor Providence’s bargain!”

The Biggest Month in Seminary HistoryIn March, 1987, a brief, unexplained

visit by Fr. Schmidberger sparked rumorsthat the purchase of a new seminary wasimminent. Indeed, by fall the transactionwas complete. A new building had beenpurchased in Winona, Minnesota, with thesale finalized on September 14, feast of theHoly Cross – a symbolic date both for theyears in Ridgefield and those to come in

Winona. But as the seminarians and priestssettled into their last school year inRidgefield, they little suspected that June,1988, the month selected for the big move,was destined to prove vitally significant forquite another reason.

During the last months of 1987,Archbishop Lefebvre met with CardinalGagnon to discuss the Archbishop’s requestto consecrate bishops. The seminarians knewthat a crucial moment in the Society’s histo-ry had come. By May, with the final meet-ings in sight, the Seminary fasted, a Triduumof Masses was offered and Holy Hours werearranged. After discussions with Rome brokedown, the Archbishop declared his decisionto proceed with the episcopal consecrations.The excitement of the period only increasedwhen it was announced on June 13 that Fr.Williamson would be one of the four bish-ops consecrated.

On June 21, the seminarians spent along afternoon loading the 48-foot trailerwhich would transport the Seminary’s mate-rial possessions to Winona. The first Masson the new Seminary’s high altar was cele-brated five days later on the Fifth Sundayafter Pentecost. Later that week, during theearly morning hours of June 30, the seminar-ians again gathered in the chapel. With the

bell breaking forth in joy-ful song, they chanted theTe Deum as the episcopalconsecrations were takingplace in Switzerland: “Wepraise Thee, O God.” Atthat moment, with God’sgrace, a decisive stephad been taken in thework of ensuring thefuture of both the trueCatholic priesthoodand the Society of St.Pius X.

ld Seminary cook Mrs. Emely Johnston 8. Entering class, 1986

ch 13. Move to Winona

renovation 17. Fathers of priests and Seminary repairers Mr. Frank Scott (left) and Dr. Frank Novak 18. The Seminary's "Guardian Angel" Mr. Byron Bascle (left)

2: First profession of Br. Marcel 23. Dr. David Allen White, visiting lecturer for over 15 years 24. Seminary chef Mr. Scott Johnsrud, hired in 1993

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professor since 1990, was being relievedafter a six-year term by Fr. James Doran(named Vice-Rector in 1998), who took upthe classes of Metaphysics, Latin andCanon Law.

Another TrialThe 1996-97 academic year began

smoothly, but as the second semesterapproached, there was a certain restlessnessat the Seminary. Cliques had formed, and anever-widening rift became perceptible,dividing seminarians in everything from theLiturgy to Gregorian Chant to recreationalactivities. The initial signs of the problemseemed insignificant, but underlying theminor differences in taste was an unhealthy“Medievalism” – the desire to “restore” thetried and true Seminary curriculum accord-ing to a romanticized “medieval model,”leaving behind what were termed the excess-es and deviations of the Counter-Reformation. Five months later, it was dis-covered that a break-away society wassecretly being planned. The Society of St.John was to establish a religious life withoutthe despised “deviations” (which were inreality the glories of the Church).

This return to an imagined Golden Agewas, in fact, the construction of somethingcompletely new; the Middle Ages are pastand their return is impossible. In trying toexecute such a project in today’s world, itwould be necessary to introduce noveltiesthat never existed in the history of theChurch, much less in the Middle Ages. Thisis precisely what the Modernists did atVatican II. Every innovation was justified bythe call for a return to the pristine purity ofthe ancient Church and was accompanied bythe unstated intention of avoiding the bur-dens that the Church’s doctrine and laws –and our own statutes – impose upon us.

After a long build-up, BishopWilliamson dismissed from the Seminary the“talented but proud young Argentinian priest”(to quote the Bishop) who had spearheadedthe plans for the new society. He had seenthis happen before: a recently-ordained, intel-lectually brilliant priest using his skills in an

effort to reshape the SSPX in his own imageand finally, when frustrated in his plans,resorting to subversion and disobedience –taking others with him in his fall. Such asthese would have to go their own ways, whilethe Seminary continued to hand on what ithad received from Archbishop Lefebvre.

As a consequence of this affair, theSeminary lost two priests and over 12 semi-narians. Following these painful events, theSeminary was solemnly consecrated to theSacred Heart of Jesus on June 6th, to giveglory to His name and reaffirm that theSeminary is His domain.

The Humanities and Further GrowthIn 1999, Bishop Williamson expanded

the regular visits of literature and music pro-fessors into a formal preliminary year – aseventh year of formation that was offered toseminarians. As previously mentioned, theBishop had been inviting speakers on theliberal arts – most notably, Dr. David AllenWhite, professor of Literature at the UnitedStates Naval Academy. But as more andmore young men were entering with headsfull of math and science, without the properunderstanding of human nature so necessaryfor a priest, the Bishop found a solution inthis additional year. He knew that the studyof the humanities was an unparalleled schoolof life and human nature. History, music andliterature would help the Bishop “form moresolid priests for the future work of sanctify-ing souls.” Fr. Brendan Dardis, aBenedictine priest who had decided to assistthe Society in its apostolic labors, became aresident of the Seminary in the winter of1999 and was soon put to work teachingLatin to the Humanities seminarians.

Change of CommandThe Seminary was thriving and again

there were whispers that it would either needto expand or relocate. A change of locationwas, in fact, pending – but not for theSeminary. In his June, 2003 SeminaryRector’s letter, Bishop Williamson wrote:“This is one of the last Seminary letters yourservant will write, because this August he isbeing appointed to head up the Society’sSeminary in the Argentine, SouthAmerica…” Priests and seminarians weresaying good-bye to the Bishop who, in his

20 years as Rector, had takensuch a firm hand in their formation and hadled the Seminary through so many changes.Fr. Yves le Roux, a French priest ordained in1990 by Bishop Williamson, was re-assigned from Québec in order to assumeduties as the Seminary’s new Rector.

The 28 members of the incoming classof 2003-2004 broke all former records, mak-ing St. Thomas Aquinas Seminary thelargest among the Society’s six seminaries.To make room for the newcomers, the con-vent building was filled to its maximumcapacity as were half of the empty roomsusually reserved for visiting priests. Therewere now 80 men at the Seminary, 68 ofwhom were seminarians. Among them werethe first Benedictine monks entrusted to theSeminary from the monastery at Silver City,NM, for the purpose of forming them for thepriesthood.

ConclusionHindsight clearly reveals the prudence,

balance and foundation in unchangingCatholic doctrine of Archbishop Lefebvre’svision. He alone had the courage to organizea worldwide body of priests in order to pre-serve the priesthood and the integralCatholic Faith in the face of almost univer-sal opposition. If the Seminary finds itself in2005 with a full house and forming goodpriests in the midst of an apostate world, itis because it has managed not to stray fromthe line set forth by its founder. The crisesof ’83 and ’97 were caused by deviations toeither side of this path. One priest saw him-self as more traditional than the Archbishop,the other more open-minded. Both ended inrebellion and betrayal, the normal outcomeof pursuing any extreme position. The mid-dle course traced by the Archbishop is theclear reference for the Seminary’s past andfuture. There have been severe trials in thepast, and there will be more crosses tocome. As long as we remember that theseare permitted by God for our sanctification,they will strengthen rather than harm theSeminary. May the Sacred Heart guide andprotect St. Thomas Aquinas Seminary in itswork of carrying out its founder’s vision offorming true priests tofollow the EternalHigh Priest, Our LordJesus Christ.

(left) Fr. Yves le Roux, Rector: 2003-Present