Instaurare Omnia in Christo

On 1 July, the Society of Saint Pius X will ordain more bishops. Its schism will become realistically insurmountable. Of course the SSPX thinks that this Pope is a Modernist. It has thought the same thing about the last five, 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 was considered an aberration that the last Superior General was a bishop, rather than being a simple presbyter to whom the Society's bishops would have be subject, as they are again now, with more soon to be added. 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 Blaise 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. But 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 likewise reviled 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. Yet 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.

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 may not always be the last word on any given subject. But there is now an American Pope with deep French roots.