I am very glad that the Society of Saint Pius X is holding talks with the Sacred Congregation for the Doctrine of the Faith. But I would not set any great store by that news.
Of course the SPPX thinks that this Pope is a Modernist. It has thought the same thing about the last four, the only others under whom it has ever existed.
We must be clear exactly what Lefebvrism is, and is not.
Of course the SPPX thinks that this Pope is a Modernist. It has thought the same thing about the last four, the only others under whom it has ever existed.
We must be clear exactly what Lefebvrism is, and is not.
It is certainly not "just
traditional Catholicism", or even just Catholicism as widely practised
during the Pianische Monolothismus. Rather, it makes sense only in
certain very specific terms peculiar to France. Terms that, for very French
reasons, it assumes to be universal when they are not.
Lefevbrist devotional and
disciplinary practice is an obvious expression of, if not direct Jansenist
influence, though probably so, then at least the strain in the French character
that made it receptive to Jansenism. Likewise, Lefebvrist theory and organisational
practice are no less obviously expressions of Gallicanism, and sometimes of
very advanced Gallicanism indeed.
For example, rule of the SSPX is by a
General Chapter in which not only do bishops and simple presbyters have equal
status, but it is considered an aberration that the Superior-General is at
present a bishop, rather than being a simple presbyter to whom the Society's
bishops would be, and in the past have been, subject. Shades of the extreme
Gallican attempts to prove a Dominical institution of the office of parish
priest.
Lefebvrism gives perhaps the first
ever formal institutional shape to the situation created by the seventeenth
century, which began with three competing parties in the French Church, but
which ended with two, the Gallicans and the Jansenists having effectively
merged against the Ultramontanes due to the deployment of Gallican
ecclesiological arguments against the Papal condemnations of Jansenist
soteriological ones.
By the wayside had fallen such features as Jansenist belief, with the sole if notable exception of Pascal, in the infallibility of Papal definitions ex cathedra, and Gallican use of belief in Our Lady's Immaculate Conception as a mark of party identity due to its having been defined by the Council of Basel.
By the wayside had fallen such features as Jansenist belief, with the sole if notable exception of Pascal, in the infallibility of Papal definitions ex cathedra, and Gallican use of belief in Our Lady's Immaculate Conception as a mark of party identity due to its having been defined by the Council of Basel.
The popular attraction of the Lefebvrist clergy in terms of the old Latin Mass and traditional or "traditional" devotions echoes that of the Gallican clergy in terms of the old diocesan Missals and Breviaries and a sympathy for the entrenched local devotional practices reviled, like those entrenched local liturgical forms, by the Ultramontanes.
The French Church, or an idea of the
French Church, is assumed to be fundamentally autonomous, so that the
incompatibility of Dignitatis Humanae with a very specifically
French Counter-Revolutionary theory of the relationship between Church and
State means that it is the Conciliar Declaration that must yield. This is
simply taken to be self-evident.
In reality, such a position is as
schismatic and as heretical as John Courtney Murray's attempt to conform Dignitatis
Humanae to the American republican tradition's reading of the First
Amendment as taught to high school students, an approach comprehensible only
within Manifest Destiny and all that.
That has therefore ended up, for now,
in George Weigel's signature to the Project for the New American Century, and
in the public support for the Iraq War on the part of the late Richard John
Neuhaus, known to George W Bush as "Father Richard".
American "conservative"
Catholicism sees the American Church as autonomous as surely as does American
"liberal" Catholicism, and freely disregards Catholic Teaching on
social justice and on peace as surely as the other side freely disregards
Catholic Teaching on bioethical and sexual issues.
As a result, both alike are blind to
the Magisterium's brilliant and unique global witness to the inseparability of
all of these concerns. In both the French and the American cases, there is a
strange inability to recognise that what one was taught at 13 or 14 might not
always be the last word on any given subject.
Well, they are dealing with a new,
and a very different, Pope now.
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