Old Traditions, New Schisms: Part 2

Part 1

After losing his position as the superior general of the Congregation of the Holy Spirit and watching many of the documents passed at the Second Vatican Council go against his conscience, Lefebvre was approached by others in the traditionalist movement and asked to open a conservative seminary. He received permission from the bishop of Fribourg, Switzerland and opened a small seminary in Econe. In 1970, he established a society of priests called the International Priestly Society of Saint Pius X (SSPX). Pius X was chosen as the patron because of his opposition to socialism and his anti-modernist stance. The society initially received episcopal blessing and adhered to call canonical norms. Additional seminaries were opened in Michigan in 1973 and Rome in 1974.

The society focused on the formation of priests, believing well-formed, traditional priests was the most effective means at reforming the Church and society. It viewed the Second Vatican Council critically, believing it to be in line with the modernist and socialist movements of the 20th century, which they believed caused religious and social decline. The society does not outright reject the council, but it questions and even dismisses many of the council’s documents, especially those regarding religious tolerance, ecumenicism, unity, and liturgy.

SSPX is probably best known for its opposition to the liturgical changes of the Second Vatican Council. The New Roman Missel was published in 1970, which made significant changes to the prayers and readings of the Mass and allowed for the use of vernacular language, ad populum positioning, new music, and greater congregational participation. The society rejects the legitimacy of the post-conciliar Mass and openly expresses doubt of the validity of the universal Mass celebrated by more than a billion Catholics. Therefore, the society celebrates the Mass according to pre-conciliar missals.

French bishops were suspicious of the new society and accused Lefebvre of making seminarians sign a condemnation of the current pope. Lefebvre denied the accusation. The French bishops refused to incarnate any of Lefebvre’s priests, while Switzerland agreed to. But in 1975, a new bishop assumed the see of Fribourg and withdrew his approval of the group. He further asked the Sacred Congregation for Religious in Rome to suppress the group; it agreed. SSPX was no longer canonically recognized.

The group continued operations. In 1976, Pope Paul VI rebuked Lefebvre by name. The following day, in open opposition, Lefebvre confirmed hundreds in an unauthorized ceremony in New York. The next month, he ignored specific commands and ordained new priests. Lefebvre was automatically suspended for one year from conferring ordination, and the new priests were automatically suspended from exercising the order of priesthood. When Lefebvre was asked to “repair the scandal caused,” he refused, and the pope extended the suspension indefinitely.

It’s here one starts to see the disconnect in the claims and actions of SSPX. The society claims that it is upholding traditional Catholicism, that they believe in the supremacy of the papal office and obedience to hierarchal authority. But when that authority holds comparatively more liberal views or when that authority demands their submission, they refuse and claim a moral high ground. That is not a Catholic position. It is the same position held by all Protestant groups that have ever split from the Church—that the Church and pope have strayed from the true faith and the faithful must hold their conscience above the rules of the Church.

At this point, Lefebvre was the only bishop of the society; his ordinations were restricted, but the society itself was not. Priests could be validly ordained by bishops of good standing and then be members of the society and licitly celebrate Mass. But in 1987, Lefebvre announced his intent to consecrate a bishop as his successor. In the Church, a bishop requires the mandate of the pope to consecrate another bishop; unauthorized consecration is an act of automatic excommunication, because it disrupts the traceable line of apostolic succession. Even SSPX’s own website states that “the only subject of the power of jurisdiction who receives it directly from God is the pope. The other bishops receive their jurisdiction directly from the pope, not from God.”

Pope John Paul II and Cardinal Joseph Ratzinger (future Pope Benedict XVI), prefect for the Congregation for the Doctrine of the Faith, tried to work out an agreement with the society but warned Lefebvre that he must not carry out unauthorized consecrations. The pope warned the consecrations “would be seen as nothing other than a schismatic act, the theological and canonical consequences of which are known to you.”

On June 30, 1988, Lefebvre consecrated four priests to the episcopacy. The next day, the Vatican announced all five men incurred automatic excommunication. Lefebvre argued he had to do the consecrations out of grave necessity because the faith would become “extinct” without traditionalist clergy. The claim was rejected by the Vatican. Just because the society had worked itself up in a frenzy that the Church would fail without them did not mean “grave necessity” was real.  

From here followers had to decide: were they going to side with Lefebvre or the pope?