Traditionalists and the SSPX

In the context of the posts I have been doing lately on the SSPX and the nature of schism, an interesting question was raised: to what degree must a Traditionalist deny the SSPX is in schism in order to be a "sincere" Traditionalist? The question was posed in light of my article that affirmed (albeit tentatively) that the Society of St. Pius X is in a state of formal schism. A reader who disagreed somewhat with my assessment made the comment that one could not be a "sincere" Traditionalist and at the same time believe that the SSPX is in schism. This is the question I want to deal with here - is this assertion in fact true? To what degree is one's identity as a Traditionalist bound up with taking a specific position on the SSPX question?

Let us recall, in the first place, that the status of the SSPX is ultimately a canonical question. It depends upon whether or not, in the events leading up to the 1988 excommunciations and afterward, the SSPX did or did not meet the canonical requirements that place one in schism. It is a question that is legal and juridical in nature. 

Now if we examine what it means to be a "Traditionalist", we see that being a Traditionalist is an issue that is primarily devotional and affective. Whether we define it narrowly as those who are "attached to the Latin liturgical tradition" as John Paul II did in Ecclesia Dei Adflicta, or more broadly as those who enthusiastically receive the entirety of Catholic tradition, cultural, liturgical, historical and theological, the fact remains that to be "Traditionalist" is ultimately a preference or affection for a certain manner of being Catholic that we hold as being superior to all other ways because it is most consistent with our history and the practice of the saints.

Once we note the difference between the two issues, one juridical and one devotional, we can easily see that they do not have a direct correlation. Our devotion, affection or passion for a particular manner of practicing our Faith does not have any direct bearing on the legal question of any group's canonical status. We easily understand this distinction in other areas of life: the fact that a referee might be devoted to one team does not mean that he is bound to take that team's side in a dispute about the rules of the game; a college professor may disagree with the position we take on a research paper, but we expect them to grade it based on objective criteria (whether or not we have followed the guidelines), not on his personal dictates.

A more famous example from our own history: in 1770, several British soldiers were on trial in Boston for their part in the Boston Massacre. Many colonists, fed up with British bullying, were clamoring for the death penalty. Yet John Adams, defense attorney for the accused, got the men acquitted by making a clear distinction between the colonists' hatred of the British and the legal question of whether the soldiers were guilty of murder. He famously stated, "Facts are stubborn things; and whatever may be our wishes, our inclinations, or the dictates of our passion, they cannot alter the state of facts and evidence" ('Argument in Defense of the Soldiers in the Boston Massacre Trials,' December 1770).

As in the case of the British soldiers, here again I would say that "facts are stubborn things." However we feel about the SSPX, the position we take on their canonical status cannot and should not be influenced by our own passions on matters liturgical, theological, or whatever. When looking at whether or not the SSPX is in schism, I do not concern myself with how bad the Church was when they went into schism, nor whether or not they were right to seek to preserve the 1962 Missal, nor the particular virtues of Lefebvre or the vices of Bugnini, nor any of these sorts of considerations - I only consider whether the act of consecrating four bishops illicitly was a schismatic act, from a legal standpoint, in isolation from these other questions. Some have criticized me for taking this narrowly "formal" approach, but I think it is the only reasonable approach if we are trying to get some sort of legal-canonical precision.

Therefore, I do not think it is fair for one to say that you must believe the SSPX is not in schism to be considered a sincere Traditionalist. Imagine being told, "If you do not accept the validity of the Medjugorje apparitions, you cannot consider yourself devoted to Our Lady." The statement would be preposterous! However we feel about Medjugorje, we understand that whatever the status of that apparition is, it is distinct from Marian devotion itself, which is a much larger genus.

Or, to use another example, recall Fr. Corapi before his fall from grace was one of the most well-respected and forceful voices of orthodoxy in the American Church. Yet (and I have seen this happening already), how silly would it be to say, "No one who really cares about bringing the American Church back to orthodoxy could possibly believe Father Corapi is guilty." Regardless of how devoted we are to doctrinal orthodoxy, we know that our personal commitment is logically distinct from the question of whether Fr. Corapi was banging some hooker and doing a lot of blow. The two issues are logically different and how devoted we are to one ought not have any relevance to our position on the other.

This question is actually ground zero of where Traditionalism stands today - and I emphasize today, because though things may have been different before 1984 (Quattuor abhinc annos), or 1988, today the SSPX cannot in any way claim to be the sole custodians of the 1962 Missal. There are numerous societies and fraternities in existence who use the 1962 Missal and are in good standing with Rome; the FSSP are the most well-known, but we could also site the Christi Pauperum Militum Ordo (Order of the Poor Knights of Christ), the Institute of Christ the King Sovereign Priest, and other such groups. Beside these, since Summorum Pontificum, use of the Traditional Latin Mass has been exploding all over the western world. Only a few weeks ago I chronicled its extensive spread in southeast Michigan in parishes that have absolutely no affiliation with the SSPX. Many more parishes are beginning to offer the Extraordinary Form.

In short, the faithful no longer have to turn to the SSPX for the Extraordinary Form. The SSPX do not have a monopoly on it, and frankly, I think this truth makes them uneasy because it pushes them a little bit further into irrelevance. All over the Church the Traditional Latin Mass is being rediscovered, there is an explosion of vocations from traditional parishes, a vibrant interest in Thomism among the young, and in many places none of it has anything to do with the SSPX. The Church is being renewed (albeit slowly) and the SSPX is getting left behind.

Just as Marian devotion is a much broader genus than devotion to Medjugorje, so Traditionalism is much, much broader than the SSPX, or even than the Extraordinary Form. The EF Mass may have been the flash-point for Traditionalism to take hold, and the SSPX may have been the first standard-bearers, but this is no longer the case.

The Traditionalist movement need not be bound up with the fate of the SSPX; indeed, it ought not be. The goal of Traditionalists at this point in time should be to nurture a Traditionalism that is a truly positive force for renewal within the Church in a manner that has nothing to do with the Society in its current state. In fact, this has ever been one of my overarching aims in writing this blog - to let the world know that there are Catholics out there who love our Tradition and are not SSPX or Sedevacantists. Too long have we let these groups, these little parts, speak for the whole. I pray for a speedy reconciliation for the SSPX, but my identity as a Traditionalist Catholic is not bound up with their Society or their fate.

Which brings us to the final question - what is it to be a Traditionalist? This is a question that many are still working out the answer to. Beyond noting that it is important to make the distinction between Traditional and non-Traditional Catholicism (see here), what does it mean to be a Traditionalist? I can only answer this question based on my own convictions.

Traditionalism to me means that the liturgical riches of the old rite are positive goods, capable of most perfectly sanctifying souls and creating saints, and should not only be preserved but promoted actively as a means of renewing the life of the Church.

Traditionalism to me means that the lives, writings and deeds of the saints and fathers of old are more inspiring and helpful in the spiritual life than anything that has been churned out since 1962.

Traditionalism to me means acknowledging that a disturbing spirit of compromise and ambiguity has pervaded the Magisterium since the Second Vatican Council, which has had the effect of watering down the Church's teaching, confusing the faithful, and at least giving the impression that the Church's position on many important issues has changed since the Council.

Traditionalism to me means also acknowledging that, in some part, the popes and Magisterium themselves have contributed to this confusion by means of ambiguous statements, failing to offer decisive leadership when it was needed, and further confusing the faithful by actions and gestures that send a signal different from that taught officially.

Traditionalism to me means acknowledging that traditional expressions of Catholic spirituality are the most suited to producing balanced, well-formed individuals on the path to sanctity.

Finally, Traditionalism to me means positively affirming and valuing all parts of our history and tradition, not sweeping some under the rug, apologizing for others, and trying to pretend like the Church of the old days was fundamentally different from the Church as it should be today. Not to say that everything in Church history is praiseworthy, but over all, Traditionalism means agreeing that the way it was done then is better than the way it is being done now.

Note that none of this has anything to do with whether or not a certain Society is or is not in the canonical state of schism.