Sspx

Cardinal Gerhard Müller appears to have contradicted an explanatory note issued by Cardinal Víctor Manuel Fernández on the canonical status of the sacraments administered by the Priestly Society of Saint Pius X.  In an interview with K-TV on 6 July, Cardinal Müller was asked whether confessions heard by priests of the Society of Saint Pius […] Cardinal Gerhard Müller appears to have contradicted an explanatory note issued by Cardinal Víctor Manuel Fernández on the canonical status of the sacraments administered by the Priestly Society of Saint Pius X. In an interview with K-TV on 6 July, Cardinal Müller was asked whether confessions heard by priests of the Society of Saint Pius X were valid or invalid. His response differed from the position set out in Cardinal Fernández’s explanatory note, published on 2 July. “The confessions are valid, but illicit,” Cardinal Müller said. “The power to forgive or retain sins is conferred through the sacrament of Holy Orders. Its exercise can only be restricted by the bishop or the Pope, as provided by canon law.” His remarks stand in contrast to the explanatory note issued by Cardinal Fernández, which stated in its third point: “Finally, the holy People of God are hereby warned that the sacred ministers of the Priestly Fraternity of St. Pius X administer the sacraments unlawfully and that the sacrament of penance administered by them and the marriages they officiate are invalid.” The suggestion that faculties for the sacrament of confession and the witnessing of marriages could be removed by means of an explanatory note has led some canonists to question the legal nature of the document. Fr Gerald Murray, a canon lawyer and consultant for EWTN, speaking on Raymond Arroyo’s show, argued that the faculties granted by Pope Francis for hearing confessions and witnessing marriages in SSPX chapels had not been validly withdrawn. As a result, he maintained that those sacraments continue to be administered validly. According to Fr Murray, the Church’s legal order requires precision when imposing canonical penalties. Fr Murray argued that penal laws, especially those concerning the grave offence of schism and the penalty of excommunication, must clearly identify both the offence committed and the doctrine allegedly denied. Without such clarity, he suggested, a canonical penalty cannot be presumed. At the same time, Fr Murray maintained that the Society’s bishops remain under excommunication. Aside from the question of confession, Cardinal Müller’s interview also addressed the relationship between the SSPX and the Catholic Church, and questions on the liturgy, ecclesial unity and the legacy of Pope Benedict XVI’s efforts at reconciliation. Cardinal Müller acknowledged that the implementation of the post-conciliar liturgical reforms had often been marred by serious shortcomings. “The implementation of the liturgical reform was marked by many abuses because many failed to grasp the spirit of the renewed liturgy and neglected its essential elements: the worship of God, the communication of salvation, and reverence before God,” the former Prefect of the Dicastery for the Doctrine of the Faith said. The German cardinal also rejected the suggestion that the Traditional Latin Mass had been abolished, reaffirming Summorum Pontificum and rejecting the viewpoint held by Cardinal Roche: “The so-called old rite is not forbidden. Rather, it is permitted to a certain extent and under certain conditions, and it is, of course, valid.” The cardinal also pointed to Pope Benedict XVI’s decision to allow broader use of the older liturgy, describing it as a prudent attempt to overcome longstanding divisions. “Pope Benedict XVI made the wise decision that the same Latin liturgy could be celebrated in both its ordinary and extraordinary forms,” Cardinal Müller said, adding that “the faithful always have the opportunity to attend the Holy Mass celebrated according to the older form.” Cardinal Müller also recognised that some Catholics are drawn towards the Society because they believe it safeguards Catholic doctrine and traditional liturgical practice. “Many people may have sympathies for the Priestly Fraternity of Saint Pius X because they believe that the Catholic faith and the liturgy are being preserved there against many of the abuses found in modernist circles. But that is not a justification,” he said. While acknowledging those concerns, Müller insisted that ecclesial communion ultimately depends upon union with the Roman Pontiff rather than agreement over liturgical preferences. “There may be some errors in the Church, but there is no Catholic unity apart from the Pope,” he said. He likewise defended the legitimacy of Pope Leo XIV, warning against questioning the authority of the reigning pontiff. “One cannot remedy an abuse by using false means. That Pope Leo exists and is the true, legitimate Pope is something no one can really call into question without calling his own Catholic faith into question.” His comments also revisited Pope Benedict XVI’s efforts to restore full communion with the Society after decades of strained relations. His Eminence said: “Benedict XVI was very generous and hoped that this would remove the deadlock and lead to full reconciliation.” Cardinal Müller added, while emphasising that the enduring guarantees of the Church’s unity belong not to any individual priestly fraternity but to the bishops in communion with the Pope: “Christ did not promise the FSSPX the Church’s indestructibility, and infallibility. These belong to the College of Bishops with the Pope at its head.”

Following the Vatican’s declaration that the Society of St Pius X has entered into schism, bishops across the US and Europe have begun issuing guidance to clergy and faithful. AdVaticanum has compiled the key statements Following the Society of St Pius X’s episcopal consecrations on 1 July 2026, carried out without papal mandate, the Dicastery for the Doctrine of the Faith issued a decree on 2 July declaring the act a schismatic offence and excommunicating the six bishops. The accompanying explanatory note emphasised that, despite decades of dialogue since the time of Pope Paul VI, the SSPX’s rejection of papal authority and Vatican II teachings had now been aggravated by these unauthorised consecrations, declaring SSPX clergy schismatic, their sacraments (especially Penance and Matrimony) invalid, and warning the faithful against formal adherence under penalty of excommunication. There have been many statements from bishops regarding the SSPX since the decree. AdVaticanum has compiled what the bishops are doing and what they have said so far, with public statements from diocesan leaders across the US and Europe expressing sorrow over the division. Bishop Terry R. LaValley of Ogdensburg, New York, was among the first to issue a pastoral letter. In it, he declared that the Priestly Fraternity of St Pius X was in “final schism with the Roman Catholic Church due to today’s unauthorised episcopal ordinations of four bishops without papal mandate”. He instructed Catholics in his diocese not to participate in SSPX liturgies or receive sacraments from its clergy, directing them instead to approved locations offering the Traditional Latin Mass in full communion. “It is with great sadness that I must share with you that the Society of St Pius X (SSPX) is in final schism,” Bishop LaValley wrote. He noted that the action constituted “a formal separation from the Church’s communion” and made it “illicit and forbidden for Roman Catholics to participate in and receive the Sacraments from bishops and priests associated with the Society of St Pius X, including Baptism, Confirmation, the Holy Eucharist, Penance, Marriage, and Holy Orders”. The only exception, he recalled, citing canons 976 and 1752, was the Sacrament of Penance in danger of death. The bishop urged those attached to the SSPX to seek nourishment at St Mary’s Church in Potsdam or St Mary’s in Evans Mills, while extending an open invitation to any SSPX priests wishing to return to unity. Bishop Douglas J. Lucia of Syracuse, New York, issued one of the earliest statements on 2 July, expressing “much sadness” and forbidding participation in SSPX sacraments or activities except in danger of death. He rescinded permissions for the SSPX to use diocesan property. “I must make it very clear that today’s announcement without a doubt forbids Roman Catholics of good standing to participate in and to receive the Sacraments from bishops and priests associated” with the SSPX, the bishop said, listing the seven sacraments. Continued participation would constitute “formal adherence” to the schismatic state, he warned. In Missouri, where the SSPX has its United States headquarters, Bishop James V. Johnston of Kansas City-St Joseph described the ordinations as “unfortunate and indeed, a source of grief”. In a 2 July statement, he announced he would prepare guidance for clergy and laity, particularly those worshipping at St Vincent de Paul in Kansas City. “Despite the fruitful efforts of past decades from the Holy See and our local Church to move towards a fully restored ecclesial communion, the schism which has occurred will impact those who choose to formally adhere to the Society of St Pius X,” Bishop Johnston wrote. He stressed that valid reception of Matrimony and Penance would no longer be possible within the SSPX, while reassuring SSPX members of his “pastoral concern as a shepherd”. Archbishop McKnight, whose archdiocese includes the largest SSPX-built church in the world, the Immaculata, spoke of “profound sorrow” for the wound to visible unity. He recalled years of reconciliation efforts, including the lifting of excommunications by Pope Benedict XVI and faculties granted by Pope Francis. “The actions taken by the Society’s leadership stand in contrast to our repeated efforts at reconciliation,” Archbishop McKnight said. The canonical penalties were “medicinal measures” ordered towards repentance. He warned the faithful that SSPX sacraments were illicit, with Penance and Matrimony invalid, and that participation expressed separation from the Church’s communion. “Fidelity to Sacred Tradition is never opposed to fidelity to the Successor of Peter,” McKnight added. Bishop Donald J. Hying of Madison, Wisconsin, detailed the canonical violations, in particular canon 1013 on the need for papal mandate and canon 1387 on the penalty of excommunication. “Schism, which is ‘the refusal of submission to the Supreme Pontiff or of communion with the members of the Church subject to him’, also carries the penalty,” he wrote. The Wisconsin bishop urged Catholics to refrain from attending Mass at SSPX chapels, including St Therese in Waunakee, and to seek licit and valid sacraments elsewhere. The SSPX’s actions had “harmed these discussions and wounded the path to unity”, he noted, calling for prayer that all might be one. In Texas, Archbishop Gustavo García-Siller of San Antonio notified the faithful of the “schismatic actions” and announced he would no longer grant delegations for weddings or ministry. “The actions taken by bishops Alfonso de Galarreta and Bernard Fellay of the SSPX in ordaining Fathers Pascal Schreiber, Michael Goldade, Michel Poinsinet de Sivry, and Marc Hanappier to the episcopacy without the necessary papal mandate… have deeply wounded the unity of the Church,” he wrote. The Archbishop instructed Catholics to stop attending St Joseph Chapel and encouraged attendance at approved Traditional Latin Mass locations. Furthermore, the Archdiocese of Denver updated its guidance on “so-called Catholic Masses”, explicitly listing SSPX chapels as illicit. It named St Isidore in Watkins and Annunciation Chapel in Fort Collins, stating that Catholics should not participate in their liturgies or receive Holy Communion there, as such services did not fulfil the Sunday obligation. The statement reiterated the Vatican’s declaration of schism and excommunication for formal adherence. Archbishop Bernard A. Hebda of St Paul and Minneapolis expressed “great sadness” at the SSPX’s rejection of Pope Leo’s pleas. He mentioned the impact on sincere families and noted the availability of the 1962 Missal at six locations in the archdiocese. “I am confident that those who prefer the Traditional Latin Mass could find a home here,” Archbishop Hebda said. He recalled the ancient principle, “Ubi Petrus, ibi ecclesia” — “Where Peter is, there is the Church” — and prayed for those affected to remain united to the Successor of Peter. Bishop Frank J. Caggiano of Bridgeport wrote yesterday with “deep sadness” about the invalidity of SSPX confessions and marriages from that point forward. He acknowledged the devotion of families attached to the SSPX but invited them home to approved traditional liturgies in Norwalk, Bridgeport, and Georgetown. “What the Church now asks is straightforward: knowing the situation as it now stands, the faithful of the Catholic Church can no longer take part in the liturgies of the Society,” Bishop Caggiano stated. In Europe, Bishop Fredrik Hansen of Oslo condemned the schismatic act and urged no participation in SSPX activities. “This is sad, painful, and calls us to prayer and penance,” he said. Addressing traditionalists directly, he acknowledged their attachment to the 1962 Missal and pledged to expand its celebration if beneficial: “If there is a need for it, and if it would be for the good of the Church and of souls, I will also expand this form of Mass celebration in our local Church.” Bishop Fredrik Hansen stood out as the only bishop to announce plans to expand the Traditional Latin Mass in his diocese in response to the crisis. The Bishops’ Conference of France issued a collective statement signed by Cardinal Jean-Marc Aveline, Archbishop of Marseille and its president, along with vice-presidents Archbishop Vincent Jordy and Bishop Benoît Bertrand. “We have received with sadness and sorrow the choice of the Priestly Fraternity of Saint Pius X, and we take note of its canonical consequences,” they wrote. Acknowledging the Fraternity’s presence in France and its impact on families, they expressed paternal solicitude and encouraged a return to full communion. “We invite all the Catholics of France to pray for this intention, and to deploy the charity necessary to welcome those who will make the courageous choice of unity and fidelity to the Successor of Peter.” Bishop Luc Crepy of Versailles associated himself with the conference statement. “I share the sorrow and sadness at this choice of the Priestly Fraternity of Saint Pius X, which gravely wounds ecclesial communion,” he wrote. He invited prayer for unity and expressed goodwill towards local SSPX priests and faithful, assuring them of a welcome in parishes celebrating the ancient liturgy.

Cardinal Kurt Koch has expressed hope that dialogue between the Holy See and the Society of Saint Pius X can one day resume despite the recent episcopal consecrations. Speaking on the Communion podcast, the Prefect for Promoting Christian Unity also questioned whether the current situation can yet be described as a formal schism. Cardinal Kurt Koch has expressed hope that dialogue between the Holy See and the Society of Saint Pius X (SSPX) can eventually resume despite the Society’s recent episcopal consecrations. Speaking on the Communion podcast, the Swiss cardinal, Prefect of the Dicastery for Promoting Christian Unity, described excommunication as a “medicinal penalty” intended to encourage repentance rather than permanently sever communion with the Church. He insisted that the penalties incurred should not be viewed as the final chapter in relations between Rome and the traditionalist movement. “An excommunication is a medicinal penalty. It is not intended to be definitive; rather, it is meant to invite repentance so that one may find the way back,” Cardinal Koch said. Although the Prefect acknowledged that prospects for renewed discussions appear remote in the immediate aftermath of the consecrations, he nevertheless expressed confidence that reconciliation remains possible over the longer term. “I hope it will be possible in the future to resume new talks, so that they may find their way back into the Catholic Church,” he said, before adding: “At the moment I do not see that happening, but it would also be far too early.” Cardinal Koch suggested that patience would be required, pointing to previous ecclesiastical disputes that took years before meaningful conversations could begin again. Drawing a historical comparison, he noted that meaningful dialogue with the Old Catholics only became possible after several decades. He suggested a similar period of reflection may now be necessary before relations with the Society can progress. The cardinal also questioned whether it is yet accurate to describe the current situation as a formal schism. “I am not entirely convinced that one can already speak of a schism,” he said. Referring to the illicit episcopal consecrations carried out by Archbishop Marcel Lefebvre in 1988, Koch observed that Pope John Paul II had deliberately used the expression “schismatic act” rather than declaring that a completed schism existed. “Even in 1988, Pope John Paul II spoke of a ‘schismatic act.’ That is not necessarily the same thing, because a schismatic act concerns those who carried out the act and those who submitted themselves to it. That is not yet schism in the proper sense.” The distinction suggests that, in Koch’s view, the canonical consequences of the recent consecrations should not automatically be understood as creating a separate ecclesial body. Cardinal Koch also rejected suggestions that the Society has already established a fully fledged parallel Church. While acknowledging that the Society possesses bishops, he argued that it lacks the ordinary hierarchical structures that would normally characterise such a body. According to Koch, the Society has consistently maintained bishops for the sacramental power of orders rather than granting them ordinary jurisdiction. The Prefect noted that the Society continues to be governed by a priest superior rather than by a diocesan-style episcopal hierarchy, making the description of a parallel Church difficult to sustain. Earlier this year, when asked by this publication’s Vatican correspondent about dialogue with the SSPX, Cardinal Koch replied: “I am not involved in the dialogue with the SSPX. It is the responsibility of the Dicastery for the Doctrine of the Faith. Because of that I cannot be disponible for the meetings.” Cardinal Koch devoted considerable attention to what he sees as the deeper theological issues that continue to divide Rome and the Society. The Prefect argued that one of the central contradictions lies in the Society’s attitude towards papal authority. “This amounts to a form of self-authorisation for carrying out episcopal consecrations,” he said. He continued, “…a self-contradiction: on the one hand, they invoke the authority of the Pope in the most beautiful terms, yet on the decisive issues they go their own way.” Furthermore, Cardinal Koch argued that disagreement with particular papal decisions amounts to an incomplete acceptance of the post-conciliar papacy. “To me, this gives the impression of an abstract recognition of the Petrine primacy rather than a concrete recognition of the present Pope and of all the Popes since the Second Vatican Council.” Alongside his criticisms of the Society, however, Koch argued that recent events should also prompt self-examination within the wider Church. “It would be good to take the present dispute with the Society of St. Pius X as an opportunity to beat our own breast and reflect on what needs to be corrected,” the Prefect said. The prefect identified three areas where he believes misunderstandings or distortions have emerged in the decades following the Second Vatican Council. The first concerns the continuing relationship between the traditional Roman liturgy and the post-conciliar form of the Roman Rite, which he described as an unresolved question. Secondly, he criticised what he called ecclesiological pluralism within modern ecumenical thinking, arguing that some approaches wrongly treat all Churches and ecclesial communities as essentially equal, thereby obscuring the Catholic Church’s unique identity. His third concern was religious pluralism, which he described as the widespread belief that all religions provide equally valid paths to God. Koch maintained that these developments should not be confused with the authentic teaching of the Second Vatican Council itself. Instead, he suggested they represent later interpretations that have developed in the years since the Council. Furthermore, Cardinal Koch appeared to acknowledge that some of the concerns long raised by the Society relate to genuine post-conciliar tendencies, even while insisting that these should not be attributed to the Council’s actual texts. Despite the tensions created by the latest consecrations, Cardinal Koch believes that any return to formal discussions will require time, patience and, ultimately, the work of the Holy Spirit. As he put it, while the Church is responsible for what is possible, “the impossible is the realm of the Holy Spirit.”

Following the excommunications of the SSPX bishops, Bishop Fredrik Hansen of Oslo has appealed to Catholics attached to the Traditional Latin Mass to remain in communion with Rome. He also said he is willing to expand provision for the 1962 Missal in the Diocese of Oslo Bishop Fredrik Hansen, the Bishop of Oslo in Norway, has offered to expand provision for the Traditional Latin Mass in his diocese following the excommunications of the bishops of the Society of Saint Pius X. The 47-year-old prelate, who has served as bishop since July last year, explained that the “four bishops who were ordained removed themselves from ecclesial communion and from unity with the Pope” by taking part in the consecrations without papal mandate. He further said that the bishops had “incurred the most grave ecclesiastical penalty: latae sententiae excommunication”. The bishop also addressed one of the most significant consequences of the consecrations: whether SSPX priests can validly hear confessions and grant absolution. He stated that the “priests belonging to the Society, now marked by the schismatic act and its consequences, can no longer validly grant absolution in the sacrament of confession.” This is a contested point among SSPX priests and faithful, who argue that canon law, which exists for the salvation of souls, still allows them to validly administer absolution. Towards the end of the letter, the bishop turned his attention to “the Catholics of our diocese who feel a draw toward and affection for the pre-conciliar liturgy and its associated spirituality, and who have therefore attended Masses celebrated in our diocese by priests from the Society”. He acknowledged that “these are difficult and distressing days for you” and that “you may find yourselves pulled in different directions.” His first instruction to these Catholics is “to hold fast to unity with our Holy Father, the Bishop of Rome, and with me as Bishop of Oslo.” In response to their attraction to the pre-conciliar liturgy, the bishop wrote: “I understand this,” and advised them that “Masses according to the 1962 Missal are celebrated every Sunday at St. Joseph Church in Oslo”. He further assured them that “if there is a need for it, and if it would be for the good of the Church and of souls, I will also expand this form of Mass celebration in our local Church.” The Society of Saint Pius X currently celebrates two Masses each week in Oslo, both at a Society chapel in the Ullern borough, in the western part of the city. The Society also has a presence in Stavanger, a city in southwestern Norway, and Bergen, also in the southwest of the country. The Masses are generally celebrated by Fr Raivo Kokis, an Estonian priest of the Society, and Fr Håkan Lindström, a Swedish SSPX priest. Just 3 per cent of Norway’s population is estimated to be Catholic. The country has one diocese, the Diocese of Oslo, which Bishop Hansen leads, and two missionary territorial prelatures, both led by Bishop Erik Varden. Both bishops are notably young, are converts to Catholicism, and studied in England. They have also had a noticeable impact across the wider Church, with Bishop Varden being chosen to lead the annual Lenten Spiritual Exercises for Pope Leo XIV and the Roman Curia this year. Bishop Hansen’s letter is reproduced in full below: Announcement from Bishop Fredrik Hansen on the “SSPX” and the Excommunications Diocese of Oslo July 3, 2026 Dear brothers in priestly ministry, Dear faithful, (1) “By unity with the bishop of Rome, in fellowship and in the profession of the true faith, the Church of Christ is one flock under the supreme shepherd. This is the teaching of Catholic truth, and no one can depart from it without endangering his own faith and salvation” (Vatican I, Pastor Æternus, ch. III). (2) Our unity with the bishop of the Roman Church, with the Pope, is a concrete expression of our belonging to the one, holy, catholic and apostolic Church, which Our Lord Jesus Christ founded to “spread the truth” to all people (Vatican II, Lumen Gentium, 8). (3) On July 1st — contrary to Pope Leo XIV’s earnest and fatherly appeal, and without the required pontifical mandate — four priests belonging to the Society of Saint Pius X (also known as the “St. Pius X Fraternity” or the SSPX) were consecrated as bishops at Écône in Switzerland. The consecrating bishop and one co-consecrating bishop also belong to this society. (4) The two consecrating bishops and the four bishops who were ordained removed themselves from ecclesial communion and from unity with the Pope by this act (ipso facto). They thereby incurred the most grave ecclesiastical penalty: latae sententiae excommunication reserved to the Apostolic See (CIC, can. 1387). (5) The Church and her unity have been dealt a serious wound. This is sad, painful, and calls us to prayer and penance. As a concrete expression of this, I urge you all to pray the Rosary for the unity of the Church on the Feast of Saint Sunniva, July 8, 2026. (6) The Apostolic See has defined the episcopal consecration at Écône as a “schismatic act” (Explanatory Note from the Dicastery for the Doctrine of the Faith, July 2, 2026). The same document also points out that the priests belonging to the Society, now marked by the schismatic act and its consequences, can no longer validly grant absolution in the sacrament of confession. (7) In order not to spread and further aggravate the consequences of this schismatic act, the Holy See’s appeal is clear: stand firm and stand secure in unity with the Pope and with the bishops in communion with him. This means that Catholics should refrain from participating in Masses and other activities organized by the Society of Saint Pius X. (8) A word to the Catholics of our diocese who feel a draw toward and affection for the pre-conciliar liturgy and its associated spirituality, and who have therefore attended Masses celebrated in our diocese by priests from the Society: I understand that these are difficult and distressing days for you. You may find yourselves pulled in different directions, and perhaps stand bewildered before all that has now come to pass. Some of you may be experiencing uncertainty about the future. (9) As your shepherd, I therefore offer you an encouragement and some words about what lies ahead. The encouragement is simple: hold fast to unity with our Holy Father, the Bishop of Rome, and with me as Bishop of Oslo. (10) As for the future: You wish to be able to take part in the liturgical celebration according to the 1962 Missal. Many of you also look to a spiritual expression and a spirituality shaped by the pre-conciliar liturgy. I understand this. Masses according to the 1962 Missal are celebrated every Sunday at St. Joseph Church in Oslo. This will continue. If there is a need for it, and if it would be for the good of the Church and of souls, I will also expand this form of Mass celebration in our local Church. (11) In closing: Pray for unity in the Church. Pray for the Pope. And pray that those who have now placed themselves outside ecclesial communion will repent and return.

Following the Vatican’s declaration that the SSPX bishops have excommunicated themselves, Dom Alcuin Reid calls for renewed work for Catholic unity + Ad te Domine, clamabo, Deus meus, ne sileas a me; ne quando taceas a me, et assimilabor descendentibus in lacum, the Church sings the Introit of this Holy Mass. “To thee, O Lord, I call; my rock, be not deaf to me, lest, if thou be silent to me, I become like those who go down to the Pit.” With these first words of Psalm 27 the Sacred Liturgy aptly expresses the distress of many souls in the light of ecclesial events of recent days. Whether or not one accepts that conscientious disobedience to positive (i.e. man-made, not divine) law (in respect of the consecration of bishops) is or was justified in current circumstances, and can therefore tolerate material but not formal (i.e. in fact gravely sinful) disobedience to ecclesiastical authority, we now face a new crisis—one of the pastoral order, whereby the faithful whose sole desire is to be faithful to the Church and save their souls and those of their families are menaced by the threat of the sin of schism and of the penalty of excommunication. Their distress is real and it is compounded by commentary that is often far from accurate and is lacking in the necessary pastoral precision. Rightly, they feel that this is all simply too much. With just cause do many cry out this morning: “To thee, O Lord, I call; my rock, be not deaf to me, lest, if thou be silent to me, I become like those who go down to the Pit.” So let us be clear: there is no sin (of schism or of any other sort) in simply seeking the salvation of one’s soul through the traditional liturgical rites of the Church, as the prayers for the Pope and the Diocesan Bishop which they contain attest. These prayers in fact bear witness the exact opposite of schism. They are public manifestations at the very heart of our public worship of Catholic unity and of communion, not of sectarian division. And one is not excommunicated because one’s access to the older liturgical rites is sometimes or usually through a community who, before God, believed that they had no choice other than to engage in conscientious material disobedience to Church law in order to survive and remain faithful to their vocation and mission. Whatever of the culpability of clerics—and this is not the occasion to discuss that—even the official documents cited by the Holy See in recent days make it clear that the lay faithful simply seeking to worship Almighty God and receive the sacraments do not incur the penalty of excommunication thereby. (see: Explanatory Note, Pontifical Council for Legislative Texts, 24 August 1996) In the face of the ongoing brouhaha, one might well say: ‘Keep trad and carry on.’ For it remains true that “what earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful.” (Benedict XVI, Letter to the Bishops, 7 July 2007) Of course, this truth was subjected to an orchestrated attack through that scandalous back-room ideological plot fuelled by the paranoia of ageing ecclesiastical liberals and based on downright lies that shamelessly manipulated the will of world’s bishops that we know only too well: the pastoral, liturgical and ecclesial disaster Traditiones Custodes (16 July 2021) that sought to end the peaceful worship of God according to the older rites that increasing numbers had grown fruitfully to love, driving faithful Catholics underground or away from parishes and dioceses and at times even outside of the visible communion of the Church. That orchestrators of this scandal and the high priests of its heartless implementation remain at the centre of power to this day is a cause of very deep concern. It may also go some way to explain the technocratic severity with which the Vatican has acted in recent days. That Traditiones Custodes has not yet been set aside—quietly or otherwise—and that diocesan bishops continue to use it to forbid the celebration of the older liturgical rites cries out to heaven for justice. Rightly, this morning, do we sing: “To thee, O Lord, I call; my rock, be not deaf to me, lest, if thou be silent to me, I become like those who go down to the Pit.” The matter-of-fact severity with which the Vatican has responded to the events of recent days, and indeed the silence of the Holy Father in their wake, is indeed another source of serious concern. For some time now we have been repeating the words of Pope Benedict XVI—a pope who worked earnestly and fruitfully for ecclesial unity and liturgical peace: “Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew.” (Letter to the Bishops, 7 July 2007) This morning, unfortunately, his words, are all the more pertinent. More could and should have been done in recent months, weeks and days. More must be done to build bridges and to open doors. The teaching of the Parable of the Lost Sheep (Mt 18:12-14) applies no matter what one thinks of the sheep concerned or how obstinate one believes it or they to be. In his pursuit of Church unity, in 2008 Pope Benedict XVI lifted the excommunications from the (then) four bishops of the Society of St Pius X. In his own words, “the quiet gesture of extending a hand gave rise to a huge uproar, and thus became exactly the opposite of a gesture of reconciliation.” So much so that the Pope found it necessary to write an unprecedented apologia to the bishops of the world. The questions he raised therein are more than pertinent in these days: “Was it, and is it, truly wrong in this case to meet half-way the brother who ‘has something against you’ (cf. Mt 5:23ff.) and to seek reconciliation? … Can it be completely mistaken to work to break down obstinacy and narrowness, and to make space for what is positive and retrievable for the whole? …Can we be totally indifferent about a community which has 733 priests, 264 seminarians, 5 seminaries, 94 schools, 2 university-level institutes, 144 religious brothers, 250 religious sisters and thousands of lay faithful? Should we casually let them drift farther from the Church? I think for example of the 733 priests…I do not think that they would have chosen the priesthood if…they did not have a love for Christ and a desire to proclaim him and, with him, the living God. Can we simply exclude them, as representatives of a radical fringe, from our pursuit of reconciliation and unity? What would then become of them? [statistics updated to those published in 2025] Certainly, for some time now, and once again on this specific occasion, we have heard from some representatives of that community many unpleasant things – arrogance and presumptuousness, an obsession with one-sided positions, etc… But should not the great Church also allow herself to be generous in the knowledge of her great breadth, in the knowledge of the promise made to her? Should not we, as good educators, also be capable of overlooking various faults and making every effort to open up broader vistas? And should we not admit that some unpleasant things have also emerged in Church circles? …During the days when I first had the idea of writing this letter, by chance, during a visit to the Roman Seminary, I had to interpret and comment on Galatians 5:13-15. I was surprised at the directness with which that passage speaks to us about the present moment: “Do not use your freedom as an opportunity for the flesh, but through love be servants of one another. For the whole law is fulfilled in one word: ‘You shall love your neighbour as yourself’. But if you bite and devour one another, take heed that you are not consumed by one another.” …sad to say, this “biting and devouring” also exists in the Church today, as expression of a poorly understood freedom. Should we be surprised that we too are no better than the Galatians? That at the very least we are threatened by the same temptations? That we must always learn anew the proper use of freedom? And that we must always learn anew the supreme priority, which is love?” (Letter to the Bishops, 10 March 2009) The purpose of these observations is not to declare for or against any group or person, let alone to judge them or to seek to exclude them. Let us not forget that whilst the prodigal son sinned shamelessly, his self-righteous elder brother did so also. (cf. Lk 15:11-32) Both were guilty of grave matter of which they needed to repent. And this is most certainly not an attack on our Holy Father—we do know his motivations or intentions, and even if his silence leaves a significant vacuum, we own him the patience that is part of filial respect. Let us pray earnestly for the Holy Father in these days! The purpose of these observations is solely to recall some fundamental truths and to insist that we are all called to pray and work in whatever way we can for their recognition and for reconciliation and Catholic unity. Even as we may share the distress and fear of the psalmist that all may be lost and that we are descending ever more rapidly into the Pit (or that we have already been cast into it) the Sacred Liturgy now takes us up to the Altar of God, where, by the infinite merits of Christ’s Sacrifice on the Cross, all that seems lost can be found again, and all that was dead can rise to new life (cf. Lk 15:32). Much as our hearts may be heavy, and much as we may feel wounded and distressed and even abandoned, let us never doubt that if we are faithful the Lord shall hear our plea and save us. For the grace of that fidelity and for an increase of the grace of supernatural hope in ourselves and in others, let us pray earnestly in this Holy Mass. +

The Superior General of the Society of Saint Pius X has responded to Pope Leo XIV following the decree of excommunication issued by the Dicastery for the Doctrine of the Faith. In a letter sent from Écône on 3 July 2026, Fr Davide Pagliarani responded to the notification signed by the Prefect of the Dicastery, […] The Superior General of the Society of Saint Pius X has responded to Pope Leo XIV following the decree of excommunication issued by the Dicastery for the Doctrine of the Faith. In a letter sent from Écône on 3 July 2026, Fr Davide Pagliarani responded to the notification signed by the Prefect of the Dicastery, Cardinal Víctor Fernández. Fr Pagliarani opens his letter with a pointed reference to St Luke’s Gospel, asking whether a father would give his son a stone instead of bread, a serpent instead of a fish, or a scorpion instead of an egg. He applies this imagery to the Society’s recent appeals to the Holy See. The decision, he suggests, demonstrates the difficult situation facing the universal Church. He goes on to explain that what the SSPX has done, and continues to do, is simply an effort to save souls amid confusion. The Society does not seek to replace the Church but only to remain faithful to her. He writes that, in conscience, the SSPX could not ignore its duty towards souls, a point previously made to the Pope both privately and publicly. The letter continues by explaining that the Society had asked only for “a measure of understanding for a sincere case of conscience”. “We are certain that one day a Pope will wish to employ it for the good of the universal Church,” Fr Pagliarani states. Despite the sanctions, Fr Pagliarani renewed an earlier promise made to the Holy Father. He quotes from his personal letter of 21 November 2025: “The Society promises You […] to devote all its energies to preserving Tradition and placing it at the service of the Church. In doing so, the Society of Saint Pius X does not merely maintain ancient customs; it fosters and preserves priestly vocations, religious vocations, and large, deeply Christian families—in a word, everything that manifests the vitality of the Church, of grace, and of the Catholic faith. Our intention is not to offer the Church a museum of antiquities, but rather the entirety of Tradition: fruitful, a source of spiritual life, embodied and lived out within souls.” The SSPX promises not to receive the new sanctions “with bitterness or revolt”. Instead, Fr Pagliarani writes, the suffering will be offered for the good of souls and of the Church. The sanctions, he says, compel the Society to love the Church more deeply and to provide for her needs with even greater determination. Looking ahead, the Superior General of the SSPX expressed confidence that a future Pope will adopt St Pius X’s programme, Instaurare omnia in Christo (“To restore all things in Christ”). On that day, the Holy Father will find in the SSPX “not a nest of serpents and scorpions, but a small army of loyal sons, ready to do anything to sustain Him in the restoration of all things in Our Lord, and to vindicate before all mankind the imprescriptible rights of Christ the King over all souls and over all nations”. Those souls, he adds, are bound to the Church not upon the “shifting sands of an ambiguous dialogue”, but upon “the rock of the faith of Peter”. Fr Pagliarani asks the Blessed Virgin Mary to hasten that day and prays that Pope Leo XIV may soon experience the joy it will bring. In the meantime, he humbly requests a blessing “as Your sons”, despite the recent decision. “For us, nothing has changed, and nothing ever will change.” The letter closes with an expression of trust in Divine Providence, which sees into every heart, and is signed as the Pope’s “most devoted son in the Lord”. This response comes after the Dicastery for the Doctrine of the Faith (DDF) issued its decree on 2 July. The document declares the excommunications incurred automatically by those involved in the recent consecrations. It refers to earlier admonitions addressed to the Superior General and cites the canonical penalties for the schismatic act. The explanatory note accompanying the decree reviews the history of reconciliation efforts since Pope Paul VI, noting that the latest consecrations without pontifical mandate have worsened the situation. It reaffirms the 1988 judgment that such disobedience constitutes a schismatic act and sets out the implications for ministers and faithful associated with the SSPX, including the illicit administration of the sacraments and the invalidity of marriages assisted by its clergy. The note nevertheless presents the Church as a loving mother, open to those seeking full communion. “Notwithstanding the admonitions addressed to the Superior General of the Priestly Fraternity of Saint Pius X, Bishop Alfonso de Galarreta, having performed a schismatic act by means of the episcopal consecration of four priests, without pontifical mandate and against the will of the Supreme Pontiff, has incurred ipso facto the penalties provided for in can. 1387 and can. 1364 §1 CIC 2021.” Signed by Cardinal Fernández, Prefect of the Dicastery for the Doctrine of the Faith, Mons. Armando Matteo, Secretary for the Doctrinal Section, and Archbishop John J. Kennedy, Secretary for the Disciplinary Section, the decree continues: “It is therefore declared, for all legal effects, that the aforementioned Bishop Alfonso de Galarreta, as well as Pascal Schreiber, Michael Goldade, Michel Poinsinet de Sivry, and Marc Hanappier, have incurred ipso facto the penalty of latae sententiae excommunication reserved to the Apostolic See.” The decree goes further than the excommunications declared in 1988 by stating that “clergy and lay faithful are admonished not to adhere to the schism of the Priestly Fraternity of Saint Pius X, lest they incur ipso facto the penalty of latae sententiae excommunication.” Accordingly, SSPX faithful may also incur the excommunication declared by Rome. Unlike in 1988, when the decree was issued by the Congregation for Bishops, this decree has been issued by the Dicastery for the Doctrine of the Faith. The explanatory note further advises the faithful against formal association with the Society, stating: “Finally, all the faithful are exhorted to remain steadfast in communion with the Roman Pontiff, with the bishops in communion with him, and with the whole Church (cf. Lumen Gentium , 22; can. 751 CIC), and to abstain from participating in the celebrations and activities promoted by the aforementioned Priestly Fraternity of Saint Pius X.” The explanatory note also raises further questions for SSPX faithful by stating: “It is finally noted that the Holy People of God are informed that the sacred ministers of the Priestly Fraternity of Saint Pius X administer the sacraments and the sacrament of Penance illicitly, and that the marriages assisted by them are invalid.” Archbishop Marcel Lefebvre founded the SSPX to preserve traditional priestly formation and liturgy in the years following the Second Vatican Council. The 1988 episcopal consecrations without papal approval led to the original break. Periods of dialogue followed under successive popes, including the lifting of the bishops’ excommunications in 2009 as a gesture intended to facilitate reconciliation. Nevertheless, differences over authority, doctrine, and the role of Tradition have persisted.