Father Etienne Ginoux’s rebuttal to Cardinal Sarah is more of the same disheartening SSPX apologetics, not only for the illicit episcopal consecrations but also for the Society’s widening departure from Catholic unity. But it is nonsensical to imagine that the SSPX can preserve doctrinal integrity when it pits itself against the living Magisterium of the one true Church instituted by Christ and protected by his grace and the guiding hand of the Holy Spirit. The Pope and other churchmen are not impeccable and certainly there is no guarantee that every loose opinion or practical judgment will be infallible. However, despite the presence of weak men, and even the intrusion of ambiguity, the charism of truth remains with the Catholic Church. Sacred Scripture and Tradition are the sources of Christian revelation that are handed down to us through the teaching authority appointed by our Lord— through the ordinary and extraordinary teaching authority of the successors of Peter (the Popes) and the bishops in union with him. Our doctrines are preserved and develop through their transmission by the Holy Father and through the many ecumenical councils where bishops gathered to formulate truth and to establish discipline for the Holy Church. Vatican II was one of these councils. While it may sound cynical, I suspect that SSPX intransigence is largely due to its origins of rebellion and over a half century of stubborn juridical autonomy from the Holy See. The Lefebvrites are reluctant to hand over what they have built, especially to a larger Church in which they no longer have supernatural faith and to a leadership they mistrust. Despite what the SSPX would have us believe, the Church today may face many afflictions, but she is not ready for hospice and is certainly not dead. Indeed, the emergency crisis of faith does not require the poison of illicit consecrations but rather the medicine of obedience and fidelity.
Schismatic groups represent a lesser share of the overall Latin Mass community than they would make out. The SSPX has 103 chapels in the U.S., compared to the some 500 non-SSPX parishes that offer the TLM. Before the 2021 restrictions took effect, more than 800 parishes offered the TLM. The crisis in the Church does not demand what the SSPX plans to do. We must not catch the disease of atheistic or secular humanism from the left nor an inflexible legal dogmatism on the right. Both the schismatic anachronists and the heretical progressives suffer from a profound wariness, a deficiency of trust and faith in the Pope and the living magisterium. They are opposite sides of the same coin and that coin is the price of departure from Catholic unity.
Of course, as with the “churches” of the Eastern schism and the “ecclesial communities” of the Protestant reformation, once union is broken, time only cements the separation. An individual here or there or a few lesser groups might return to Catholic unity, but generally the fracture persists and there is a continuing divergence in teaching or beliefs. Reconciliation may yet be possible, but it is unlikely. While the SSPX level the charge of doctrinal “rupture” upon the leadership of the Catholic Church, the real estrangement or even schism rests upon them.
Cardinal Sarah writes: “How many souls are at risk of being lost because of this new division?” Father Etienne Ginoux of the SSPX returns, “One might rightly ask whether it is truly the souls of the faithful who attend the chapels of the Society that are in danger, or whether we should fear more for the salvation of those who follow the ‘prelates who renounce teaching the deposit of faith’ or the ‘wolves in sheep’s clothing’ — denunciations that come from the cardinal himself.” This is his rationale for the excommunications and disobedience to the Pope should the pending consecrations take place. While currently lacking juridical standing, what is left unspoken is that should the SSPX sever its ties with the Vatican, the bishops involved will be excommunicated and schism will be threatened. You cannot save the Church by leaving the Church. Fundamental to all the other amassing errors of the SSPX is their divergent ecclesiology.
I am reminded of the Protestants, particularly those that followed Martin Luther. The errant Augustinian friar never intended to establish a new church, but like the SSPX, sought to reform the Catholic Church. He also did not trust the Pope. It is ironic that the SSPX which so thoroughly spurns the “heretics” should mimic their disobedience and rebellion. The fealty that SSPX past generations gave the Pope will likely dissolve altogether in the next. There can be little to nothing of allegiance with the loss of respect.
Seeking to rationalize disobedience and rebellion, Father Ginoux offers a litany of complaints against the Holy See. His argument is that a Church that has compromised itself cannot demand compliance. No reconciliation on these matters will make any difference because they are “excuses” for an autonomy that has become habitual. Nevertheless, what are some of these matters?
He first mentions the opening of Eucharistic communion to remarried divorcees and yet what has changed in general practice? While we do not interrogate communicants or violate the seal of confession, there is no encouragement for those in mortal sin to receive the Eucharist (this includes adulterers, fornicators, and active homosexuals). Despite talk and speculation, nothing has changed. All are still urged to be in a state of grace to receive the sacrament. Those who are not Catholic or spiritually prepared are asked to make a good act of contrition and pray for spiritual communion. Divorced Catholics desiring to regularize their situations may explore the possibility of an annulment and con-validation. We do not interrogate believers or risk breaking the seal of confession for would-be communicants. We do not lock out those in bad marriages from attending Mass. We do not refuse to baptize children from questionable or compromised unions. Despite speculation and questionable statements from certain churchmen, where is the codification of change on this matter? It is nowhere to be found.
While there is a certain ambiguity over the possibility of blessing same-sex couples, these irregular unions are not directly blessed or affirmed, rather individuals are blessed and we prayerfully ask that they might know contrition, repentance and healing. The Church does not bless sin. The Holy See has directed that the so-called blessings cannot be directed toward any validation or solemnization of unions. Fr. James Martin, SJ, might be given a certain deference for his work as a priest to an alienated population, but he is not the Pope. Indeed, Pope Leo XIV recently met with and praised those who continue the COURAGE ministry that urges celibate love, charitable service and prayer from those with the same-sex disorientation. This is where we find the mind of the Church.
God does not directly will religious pluralism as such would constitute the sin of indifferentism. Our Lord instituted the Catholic Church as the true faith, and we should work and pray for the day that all might be one. While other churches or faiths might have elements of the truth mixed with error, we have an obligation as missionary disciples to bring others to the truth and Catholic unity.
The titles of Mary are not so much questioned as there is a concern about misunderstanding. The sole Mediator of Christianity is Jesus Christ. But Mary as the Mediatrix of All Graces always directs her children to Jesus. As some of the fathers have speculated, she functions as the neck of the Mystical Body with Christ as the head and the rest of us as the body. All graces pass through the neck to the body! Mary is also called Co-Redemptrix. But this must be properly defined. She cooperates with the saving work of her Son. Jesus is the redeemer who buys us back from the devil at the price of his bruised flesh and saving blood. As the first disciple of her Son, Mary cooperates with his saving work. She is there at the nativity and at the cross and after the resurrection. Jesus gives himself to the Father. At the nativity God comes down from heaven and she holds him in her arms. At Calvary, the dead body of her Son is placed in her arms and taking a priestly stance, she offers him back to the Father. She joins her suffering to the Lord’s passion. The terms may or may not be employed, but nothing changes in terms of Marian agency.
The so-called emergency in the Church is real, but if the SSPX goes ahead with illicit episcopal consecrations, it will prove itself as not part of the solution but of the problem. I suspect the future will find them as a breakaway church and one that disavows ecumenical dialogue and collaboration. They will become a spiritual ghetto outside the Catholic Church.
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