The last several months’ developments in Vatican/SSPX relations have been misinterpreted by extremists of all ideological stripes.
Michael J. Miller
Thelast official meeting between the EcclesiaDei Commission and the authorities of the Society of Saint Pius X tookplace in the offices of the Congregation for the Doctrine of the Faith on June13, 2012. Some sanguine observers expected the return of the Society to thefold in months if not weeks, while the more cynical opined that the meetingmarked the end of the CDF-SSPX negotiations. SinceJune there were major personnel changes at the CDF, and the Society held aGeneral Chapter, defined the parameters for its future dealings with theVatican, and neutralized an internal threat to its unity. Commentators weighedeach of these developments in turn as though it could seal the ultimate fate ofthe Society. Often lost in the shuffle was the key fact that the SSPXauthorities still had not responded officially to Rome’s latest offer—a facthelpfully pointed out in a communiqué from the Ecclesia Dei Commission issued in late October.
Thisarticle reviews these events and offers a perspective on the controversiessurrounding them.
A new phase of discussions Atthe June 13 meeting at the Vatican Cardinal William J. Levada, then-prefect ofthe CDF, presented to Bishop Bernard Fellay, superior general of the SSPX, a doctrinaldeclaration and a proposal for the canonical regularization of the Society. Thefirst document was the most recent form of the “Doctrinal Preamble” drawn up bythe Ecclesia Dei Commission in late2011; the acceptance by the SSPX of the principles stated therein was to be thebasis for any arrangement to reinstate the Society in the Church with acanonical mission. It was understood that the Society could modify the wordingbut not the substance of the Doctrinal Preamble; as of June 2012 the SSPXauthorities were waiting for Rome’s response to a version that they hadproposed.
Theywere surprised, therefore, that the “Doctrinal Declaration” presented for themto sign on June 13 was almost identical to the original Preamble. They wereeven more perplexed by the canonical proposal. When the Society began itsdoctrinal discussions with the CDF, it assured its members that there would beno talk about regularizing its canonical status until after the doctrinalissues were settled. Now Rome was asking for both at once. Bishop Fellay andhis assistants prudently deferred their response to Rome’s proposal until theyhad the opportunity to consult widely with other SSPX members.
Lessthan three weeks later, on July 2, the Vatican announced the retirement ofCardinal Levada and the appointment of Bishop Gerhard Ludwig Müller ofRegensburg as the new prefect of the CDF. Over the years the prelate had beenon none-too-neighborly terms with the SSPX seminary in Zaitzkofen, within theterritory of his diocese. One German theologian from the Society hadproactively responded to early rumors of Müller’s appointment by circulating inseveral languages a few excerpts from the latter’s voluminous scholarlywritings that purportedly demonstrated his heterodox views on fundamentaldogmas, such as the Virgin Birth and the Real Presence. In several of the manyinterviews that he granted after his appointment, now-Archbishop Müller flatlystated that the doctrinal discussions with the SSPX were “over.”
So, militanttraditionalists could repeat their battle cry, “Rome is ruled by Modernists!”while liberal ideologues could gloat that the thick-headed Lefebvrists hadpassed up their last opportunity to get with the times and join the post-conciliarChurch. Except that both extreme views of the situation were false.
Theexcerpts, all taken out of context, were flimsy evidence of heretical teaching.As a university professor of dogmatic theology, Father Müller had forcefullydefended unpopular Catholic doctrines (such as the ineligibility of women forHoly Orders), and as a bishop he had defunded a dissident group in his diocese.On the other hand, while the CDF had unilaterally declared that the “doctrinaldiscussion” phase was concluded after eight sessions with the SSPX panel, theyhad also started a new phase of negotiations by putting on the table a concreteproposal to recognize the Society canonically.
PopeBenedict XVI also filled the vice presidency of the Ecclesia Dei Commission, an office that had been vacant for sometime, by appointing Archbishop Joseph Augustine DiNoia, OP, an expert onecumenism and interreligious dialogue who was instrumental in preparingtheologically correct liturgical texts for the new Anglican Ordinariates.Although Archbishop Müller is the ex-officiopresident of Ecclesia Dei, theSociety of St. Pius X will now deal directly with Archbishop DiNoia. To make a clean sweep, the former secretary of theCommission, Msgr. Guido Pozzo, was appointed Almoner of His Holiness andTitular Archbishop of Bagnoregio in early November.
The General Chapter TheGeneral Chapter of the SSPX, which is held every 12 years, is its supreme andextraordinary authority. Ordinarily the Society is governed by its superior generalwith the help of his council. In 2006, when he was re-elected head of theSociety, Bishop Fellay announced that he would convene a special “midterm”chapter in 2012 to review current affairs. Bishop Fellay had had an audiencewith Benedict XVI on August 29, 2005, during the newly-elected pope’s firststay at Castel Gandolfo, and so he had every reason to expect that the thirdChristian millennium would be kinder to the Society than the second had been. Hemay not have foreseen the extent and rapidity of the favorabledevelopments: the 2007 motu proprioliberalizing the use of the 1962 Roman Missal, the lifting of theexcommunications of the four SSPX bishops, then a year and a half oftheological discussions with the CDF. The 2012 General Chapter was so perfectlytimed that it must have been providential. TheGeneral Chapter is composed of the Superior General and his council, thebishops of the Society, former superiors general, district superiors, seminaryrectors and superiors of autonomous houses, plus a certain number of seniorpriests who do not hold any of the previously mentioned offices. The 2012General Chapter took place on July 9-14, following a five-day spiritual retreatby the participants. Bishop Richard Williamson wassuspended from his office as a capitulary, because of “serious breaches ofdiscipline.”
Themost important business on the agenda concerned the Society’s relations withRome. The Chapter formulated conditions to be set by the Society in anynegotiations leading to canonical normalization. These conditions weresubsequently made public in a declaration designed to reassure the members ofthe Society and the faithful who are under their pastoral care. The sine qua non conditions areverbatim:
1. “Thefreedom to preserve, transmit and teach the sound doctrine of the constant Magisterium of the Church and of the unchangeable truth of divineTradition; the freedom to prohibit,correct and reprove, even publicly, those who foment the errors or innovationsof modernism, liberalism, the Second Vatican Council and theirconsequences; 2. Thefreedom to use the 1962 liturgy exclusively. To preserve the sacramentalpractice that we presently have (including: Holy Orders, Confirmation,Matrimony); 3. Aguarantee of at least one bishop.”
Three“desirable conditions” were also mentioned: that the Society should have itsown tribunals, that its houses should be independent from the local bishops,and that a Pontifical Commission for Tradition should be instituted “answeringdirectly to the Pope, with the majority of its members and governing board infavor of Tradition.” A procedural rule was established: the superior generaland his council will not exercise their own authority to accept a proposedcanonical normalization, but will convoke an Extraordinary General Chapter thatwill have a deliberative vote, with an absolute majority required foracceptance.
Internal unity preserved BishopWilliamson was excluded from the General Chapter in July 2012 and expelled fromthe Society of St. Pius X in October for precisely the same reasons. They aretactfully explained in a letter dated October 26 to the friends and benefactorsof the Society by his former seminary classmate and former superior general, FatherFranz Schmidberger.
It is the painful conclusion of adevelopment that has lasted for years now and that dramatically came to a headin recent months. [Bishop Williamson’s] dislike of the Superior General and hiscouncil became refusal to acknowledge them, this refusal became resistance, andthis resistance became open rebellion. He missed no opportunity to exasperatethe leadership of the Society, divulged confidential documents and finallycalled publicly for the resignation of the Superior General.... On June 29, 1976, at his priestly ordination,Bishop Williamson, like any other candidate for Holy Orders, vowed “obedienceand reverence” to Archbishop Lefebvre and his successors.... Since BishopWilliamson, despite much advice, fraternal admonishment and many warnings, wasnot ready to change his attitude, ultimately the only thing left wasseparation....
Catholicsacquainted with the SSPX only through media coverage might mistakenly pictureit as an association of Catholic clerics who prefer the old Latin Mass and clingto the pre-conciliar Magisterium of the Church. While that description is notinaccurate, it misses the heart of the matter: the priests and brothers of theSociety of St. Pius X are traditional religious,members of a priestly society of apostolic life which is dedicated to thepreservation of the Church’s doctrinal and liturgical tradition. ArchbishopLefebvre could be likened in some respects to St. Vincent de Paul, who made along-term investment in the restoration of the Church in 17th-century France byfounding the Congregation of the Mission to preach the Gospel in rural areasand to staff seminaries. Just as the mission of “the Vincentians” eventuallyspread to the New World, so too the foundation of Archbishop Lefebvre grewrapidly—during the post-conciliar “vocation shortage”—and today has hundreds ofpriests serving on all five continents.
Thework of the Society of St. Pius X is a community apostolate, which is why vowedobedience is so important to them. The insubordination of Bishop Williamsonstruck at the root of the Society and posed an existential threat. Through acourse of action approved by the 2012 General Chapter, the Superior Generaldisciplined the offender and preserved unity within the Society.
Encouraging words AnEnglish-language statement by the EcclesiaDei Commission dated October 27 announced that “in its most recent officialcommunication (6 September 2012), the Priestly Fraternity of St. Pius X hasindicated that additional time for reflection and study is needed on their partas they prepare their response to the Holy See’s latest initiatives.” Thedocument speaks about “the current stage in the ongoing discussions between theHoly See and the Priestly Fraternity” and cites several “critical steps in thispositive process of gradual integration” since 2007.
The Ecclesia Dei document is remarkably evenhanded anddiplomatic: “After thirty years of separation, it is understandable that timeis needed to absorb the significance of these recent developments.” Thisobservation applies to both parties in the discussions. The document concludes,“As Our Holy Father Pope Benedict XVI seeks to foster and preserve the unity ofthe Church by realizing the long hoped-for reconciliation of the PriestlyFraternity of St. Pius X with the See of Peter…patience, serenity, perseverance,and trust are needed.” About the Author Michael J. Miller
Michael J. Miller writes from Glenside, Pennsylvania. He headed a team of translators who prepared the English edition of The Second Vatican Council: An Unwritten Story by Roberto de Mattei.
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