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Altar at a traditionalist setting in a Catholic church Traditionalist Catholicism is a movement of in favour of restoring many or all of the customs, traditions, forms, public and private devotions and presentations of the teaching of the Catholic Church before the 1962—65. They are commonly associated with an attachment to the eucharistic liturgy often called the , or. In general, Traditionalist Catholics were disturbed by the liturgical transformations of the Second Vatican Council, arguing that it stripped the liturgy of its outward sacredness and made it too Protestant, eroding faith in the of Christ in the. Many also oppose the social teachings given by the Church during and after the Council, and that on , claiming that the latter blurs the lines between Catholicism and other religions. The vast majority of traditional Catholics regard the newer rites of the sacraments and the post-Vatican II popes as valid, and attend traditional Masses offered by diocesan priests, the ICRSS , FSSP, or SSPX. Some occasionally attend the newer version of the Mass, or the Novus Ordo form, especially if no Latin Mass is available to them, even while they may regard it as inferior. Others refuse to attend the Novus Ordo Mass even if there is no Latin Mass. The traditionalist movement traces its roots to at least the early 1970s, where conservative Catholics opposed to or uncomfortable with the social and liturgical changes brought about by Second Vatican Council began to coalesce. In 1970, French Archbishop founded the SSPX , made up of priests who would say only the Traditional Latin Mass and who stood opposed to what he saw as excessive liberal influences in the Church. Over time, Lefebvre's movement grew despite split-offs by various offshoot groups. Some Catholics, many never affiliated with Lefebvre, took the position of , which teaches John XXIII and his successors are heretics and cannot therefore be considered popes, and that the new Church and new expressions of the sacraments are not valid. Other, marginal groups known as have elected their own popes in opposition to the men generally considered by the world to be the true popes. The SSPV broke off from Lefebvre over its objections to the SSPX's use of the missal of , preferring the much older 1570 missal of , and publicly questioning the legitimacy of the post-Vatican II popes. Lefebvre officially renounced these positions, but his movement still drew the suspicion of Roman authorities. In 1988, he and another bishop four men as bishops without papal permission, resulting in an for all six men directly involved, not of the Society. The excommunications were lifted for the surviving bishops by in 2009. Some members of the SSPX, unwilling to participate in what they considered , left and founded the FSSP , which celebrates the Traditional Latin Mass but in full communion with the Holy See. During the papacy of Pope Benedict XVI, numerous attempts were made to bring the SSPX back from its separation from the authority of the Church, including the lifting of the excommunications on the four surviving bishops. These failed, but the efforts of the SSPX to negotiate with Rome led to the establishment of the minority. Traditionalists in good standing with the Holy See Since the Second Vatican Council, several traditionalist organizations have been started with or have subsequently obtained approval from the Catholic Church. These organizations accept in principle the documents of the Second Vatican Council, and regard the changes associated with the Council such as the revision of the Mass as legitimate, if often prudentially unwise, but celebrate the older forms with the approval of the Holy See. In addition, many traditionalist Catholics in good standing with Rome are served by local diocesan or religious priests who are willing and able to offer the traditional rites. Many other Catholics who sympathize with or who identify themselves as traditionalist are not able to attend the traditional liturgy regularly because it is not offered in their area at least not with regular canonical standing and attend the , the current ordinary or normal Roman Rite of Mass following the. Others may attend the liturgies of , if they are available. There are also numerous local and international lay organizations of traditionalist Catholics, such as the youth-groups of. Traditionalist Catholics are considered by some to differ from neo-conservatives in that the neo-conservative bases his entire belief system on the teaching of the present magisterium, while the traditionalist interprets the present with the perspective of the past. Traditionalists viewed by the Holy See as of irregular status Some traditionalists receive the Sacraments from priests considered suspended a divinis by Church authorities, though these priests and the Catholics that flock to them affirm their loyalty to the Church, while at the same time affirming that teachings of the Second Vatican Council on ecumenism, religious liberty, and collegiality are inconsistent with Catholic teaching and doctrine. The largest priestly society to fit this description is the SSPX , which was founded in 1970, with the authorisation of the bishop of , by Archbishop. Members of this category view many of the post-Conciliar changes as doctrinally and pastorally unacceptable. They recognise the official Church hierarchy, while generally functioning independently of them and rejecting some decisions which they perceive as inconsistent with the Catholic faith, or ineffective in terms of catechesis and how the Catholic faith is passed down. This way of acting draws accusations of disloyalty and disobedience from many, including from members of the preceding groups that are recognised by the Holy See; on the other hand, the SSPX and groups like them consider their accusers guilty of blind obedience, which is not imposed by—and can be contrary to—the requirements of Catholic faith and morals. Discussions between the SSPX and the Holy See have been in progress for some years. In January 2009 the Prefect of the remitted the excommunications which the Congregation had declared to have been incurred by the Society's bishops in 1988. Bishop of the Society expressed his gratitude for this act, though the Society has always held that the excommunications never took effect in the first place citing canon 1323, §4, canon 1323, 7 and canon 1324, §3; §1, 8 of the 1983. More recently, the Vatican has granted priests of the SSPX the authority to hear confessions and has authorised local ordinaries, in certain circumstances, to grant delegation to SSPX priests to act as the qualified witness required for valid celebration of marriage. Sedevacantists Main article: Sedevacantists hold that the post-Vatican II popes have forfeited their position through their acceptance of connected with the Second Vatican Council and consequently there is at present no known true pope. They conclude, on the basis of their rejection of the revised Mass rite and their rejection of certain aspects of postconciliar Church teaching as false, that the popes involved are also false. This is a minority position among traditionalist Catholics and a highly divisive one, so that many who hold it prefer to say nothing of their view, while other sedevacantists have accepted episcopal from sources such as Archbishop. The most well known, and most likely well-organized, Sedevacantist organization is the CMRI. Many often refer to the SSPV as being a Sedevacantist organization as well, however, it has never formally adopted this position, and considers the question of the validity of recent Papacies to be unresolved. Conclavists Main article: Conclavism is the belief and practice of some who, claiming that all recent occupants of the are not true popes, elect someone else to whom the allegiance of Catholics is due. They are often classified as sedevacantists because they reject the official papal succession for the same reasons. Coat carved in a wooden door, of , Bishop of , , one of the most important members of Catholic traditionalism in the world, the Lion symbolizes the fight of faith, that must be fought by Catholics. Many traditionalists further believe that errors have crept into the presentation and understanding of Catholic teachings since the time of the Council. They attribute the blame for this to liberal interpretations of the documents produced by the Second Vatican Council, to harmful post-conciliar pastoral decisions, to the text of the conciliar documents themselves, or to some combination of these. Most traditionalists view the Council as a valid, albeit problematic, of the Catholic Church, though most regard it as wholly invalid. Support for this view is sought in Pope John XXIII's Opening Address to the Council, 's , statements from Pope Benedict XVI, and the lack of formal dogmatic definitions in the Conciliar documents. The Catholic Church in union with the Pope is, according to him, the 'Conciliar Church' which has broken with its own past. It seems indeed that he is no longer able to see that we are dealing with the Catholic Church in the totality of its Tradition, and that Vatican II belongs to that. There is some tension between different traditionalist groups at the official level: the SSPX, for example, condemns the FSSP and attendance at its Masses and is also often in conflict with other traditionalists. On other questions, there are a variety of opinions. Many traditionalist Catholics associate themselves with a particular priestly society. Some leaders of also claim to be traditionalist Catholics and to be preserving the and ancient traditions. Examples are the , the , and the. Traditionalists' claims of discontinuity and rupture This section includes a , but its sources remain unclear because it has insufficient. Please help to this section by more precise citations. They see this as contradicting the teachings of the , Pope 's , 's and other documents. They therefore generally refuse to attend it. They see this orientation as contradicting 's , Pope Leo XIII's , and other papal and conciliar documents. They believe that Pope Pius X's warnings in , Leo XIII's and other and other alleged enemies of Christianity have gone unheeded. Example of one such claimant Georges de Nantes, a priest of the and founder of the traditionalist Catholic , criticized the for encouraging and reform of the Church, and accused of heresy and of turning the Church into a movement for advancing democracy, a system of government that de Nantes abhorred. It added that the refusal of de Nantes to retract his previous attacks on Pope Paul VI and the Second Vatican Council, to which he was now adding attacks on Pope John Paul II, made it impossible to believe in the sincerity of his declaration in 1978 and 1981 of a desire for the reconciliation for which the Pope remained always disposed. As theories of religious dissent go, Catholic liberals couldn't ask for anything more. Sedevacantists' criticisms of certain other traditionalists Sedevacantists claim that they avoid much of the mainstream Catholic critique of traditionalism because their view is that, beginning with or , one or both of whom and all their successors they consider to be heretics, there is no valid Catholic Pope or body of bishops to whom allegiance or obedience is owed. They say this problem applies to the FSSP and even to many SSPX priests, since the SSPX accepts priests ordained in the new rite, although it ordains its own new priests in the old. According to this line of reasoning, Benedict XVI and Francis are only priests, and never received valid episcopal consecration, and therefore have been given no true authority to be Pope, i. It is both anti-Masonic and anti-Communist. It finds a voice in the Right-wing press. The annual Joan of Arc procession in Paris brings together integrists and supporters. The annual National Front party celebration is preceded by a , celebrated according to. Just before his death in March 1988, was fined eight thousand francs by the Court of Appeal in Paris for 'racial defamation' and 'incitement to racial hatred', for suggesting publicly that immigrants, beginning with Muslims, should be expelled from Europe. In 1976, he declared his support for Latin American dictatorships. He was an admirer of and , and supported the cause of. Many of their leaders have been condemned and even by the official church. It faces both east and versus populum towards the people. The best-known and most visible sign of Catholic traditionalism is an attachment to the form that the liturgy of the had before the of 1969—1970, in the various editions of the published between 1570 and 1962. This form is generally known as the , though traditionalists usually prefer to call it the Traditional Mass. Many refer to it as the , though the that replaced it can also be celebrated in Latin Latin is the original language of all liturgical documents in the Roman Rite. Different traditionalist priests use different editions of the to celebrate the Tridentine Mass. Most, not only those in good standing with the Holy See but also such as those in the SSPX, use the 1962 edition, the only one that the Holy See authorises. A series of modifications to the 1962 liturgy introduced in 1965 are used by some traditionalists in good standing with Rome. Since sedevacantists consider John XXIII not to have been a Pope, they reject the 1962 typical edition of the Roman Missal, which he promulgated. They generally use the 1920 typical edition, updated to some date previous to 1962. The follows the Missal as in 1955, accepting the changes introduced by Pius XII, but others reject of the calendar of saints and of the rites of. Thus these others reject both John XXIII's 1962 edition and Pius XII's changes, seeing them as steps that led to the. There are no reports of priests regularly using any typical edition of the Missal earlier than that of 1920, which incorporated the rubrical and calendar changes made by Pope Pius X in 1910. Linked with the celebration of the Tridentine Mass is the observance of the liturgical calendar of saints' days as it existed before the revision of 1969 see. Some also ignore the revisions of 1960 by Pope John XXIII, and of , and use instead the. Present discipline maintains Fridays and Lent as days and times of penance, declares that abstinence from meat or some other food as determined by the local is to be observed on all Fridays excluding solemnities and on Ash Wednesday, and allows episcopal conferences to permit other practices of personal penance to take the place of abstinence from meat. It was in 1966, after the Second Vatican Council, that Pope Paul VI reduced the fast to one hour, a rule included in the 1983 Code of Canon Law. In 1953, Pope Pius XII abolished the traditional rule of fasting since midnight, requiring only a 3-hour fast. Some would refuse to receive even from deacons, who, before the reforms of , were allowed to give Holy Communion only if there were a serious reason for permitting them to do so. Many traditionalists regard the practice of receiving communion in the hand, though ancient and authorised by the , as an abuse and as sacrilegious. Paul required in 1 Corinthians 11:1-17. Accordingly, many traditionalist women, though not all, wear a or some other type of veil, a hat, or a headscarf when inside a church. These practices are, of course, not confined to traditionalists: many mainstream Catholics also follow them. Likewise, they are not all followed by all traditionalist Catholics at all times. Traditionalism and the Eastern Catholic Churches Opposition to the Post-Conciliar doctrine and attempts to remove borrowings have caused a very small Traditionalist backlash in the as well. The dispute has been most highly publicized within the. In some other Eastern Catholic Churches, however, there are small numbers who try to hold to practices as they were before the 1958 death of Pope Pius XII. Background The has argued since before the Second Vatican Council that was never an organic development. Liturgical De-Latinization began with the 1930s corrections of the liturgical books by Metropolitan. According to his biographer , however, Metropolitan Andrey opposed the use of coercive force against those who remained attached to Latin Rite practices. He expressed fear that any attempt to do so would lead to a Greek Catholic equivalent of the within the. The De-Latinisation of the UGCC gained further momentum with the 1964 decree of the and several subsequent documents. This resulted in the Latinisations being discarded within the. The Soviet annexation of Western Ukraine had meanwhile forced Byzantine Catholics into a clandestine existence and the Latinizations continued to be widely used in underground parishes, seminaries, and religious communities. After the prescription against the UGCC was lifted in 1989, numerous UGCC priests and Hierarchs arrive from the diaspora and attempted to enforce liturgical conformity. This has provoked widespread opposition. SSPX and the Eastern churches The , which operates a seminary, Basilian convent, and numerous parishes, alleges ties to the Ukrainian Greek Catholic Church, while simultaneously receiving priestly orders from the bishops of the SSPX. The PSSJ's superior, Father , has accused the UGCC hierarchy of using intense psychological pressure against priests who are reluctant or unwilling to de-Latinise. He alleges that numerous laity, who have been attached to the Latinisations since the Soviet persecution of the UGCC, would prefer to stay home on Sunday rather than attend a de-Latinised liturgy. The SSJK opposes the removal of the , the and the from the liturgy and parishes of the Ukrainian Greek Catholic Church. They also reject the replacement of the UGCC's , , with the. In his memoir Persecuted Tradition, Fr. Kovpak also cites numerous examples of the UGCC turning away Orthodox clergy and laity who wish to convert to Eastern Catholicism. In many cases, he alleges, this is because the converts are not ethnically Ukrainian. In 2003, excommunicated SSJK superior Kovpak from the Ukrainian Greek Catholic Church. Kovpak appealed this punishment at the papal in and the excommunication was declared null and void by reason of a lack of canonical form. In 2006, the SSJK got , at that time a member of the SSPX, to ordain two priests and seven deacons in , , an action that violated canons 1015 §2, 1021 and 1331 §2 of the Code of Canon Law and the corresponding canons of the Code of Canons of the Eastern Churches. He stressed that the two priests whom Bishop Williamson had ordained would not receive faculties within the archeparchy. Sedevacantism in an Eastern church On 3 March 2008 a group of priests stationed in , Ukraine, informed that four of them had been consecrated as bishops in order to save the Ukrainian Greek Catholic Church UGCC from heresy and apostasy. Only after an orthodox Catholic hierarchy and an orthodox successor to the Papacy is elected, will the Patriarchate be relieved of this God-given duty. This was apparent in Pope John Paul II's 1988 apostolic letter and Pope Benedict XVI's 2007. Naturally, however, the Holy See does not extend its approval to those who take a stand against the present-day Church leadership. Ecclesia Dei Commission The was founded in July 1988 in the wake of Pope John Paul II's apostolic letter. Pope Benedict XVI was a member of the Commission during his tenure as Cardinal Prefect of the. The Holy Father wishes to preserve the immense spiritual, cultural and aesthetic treasure linked with the old liturgy. Recovery of these riches goes together with the no less precious riches of the Church's present liturgy. Such celebrations may be attended by those who spontaneously ask to be allowed. The document, as well as being welcomed by the traditionalist groups that have been in good relations with Rome, has been considered by groups such as the , which have been in dispute with Rome, to be sufficient grounds for seeking an agreement. Sedevacantists of course consider all documents issued by Benedict XVI to be devoid of canonical force. The conferring of may be. The Catholic Church obviously considers the orders of traditionalist clergy who are in good standing with the Holy See, such as the clergy of the Priestly Fraternity of Saint Peter, to be both valid and licit. It sees as valid but illicit the orders of the bishops and priests of the Society of Saint Pius X, and accordingly considers them to be forbidden by law to exercise priestly offices, but still technically priests. The Holy See declared devoid of canonical effect the consecration ceremony conducted by Archbishop for the group at midnight of 31 December 1975, while expressly refraining from pronouncing on its validity. The Society of Saint Pius V split from that of Saint Pius X for reasons that included Archbishop Lefebvre's acceptance of priests ordained according to the revised sacramental rites as members of the traditionalist Society that he founded. According to the Vatican's , the Catholic Church's worldwide recorded membership at the end of 2005 was 1,114,966,000. Estimates of the number of traditionalist Catholics vary. Various sources estimate the adherents of the Society of St Pius X alone at 1 million. No major religious survey has ever made an attempt to sample and enumerate subsets of Catholics by their position on a liberal to mainstream conservative to traditionalist and sedevacantist continuum, so any figure on the numbers of traditionalist Catholics must by necessity be more or less educated guesses. The two most prominent societies of traditionalist priests — the SSPX and the FSSP — claim to have a presence in 31 and 14 countries respectively. A large share of their members in each case are stationed in. Two other societies, the SSPV and CMRI, are based in the and also claim a presence in many countries, especially the CMRI. Traditionalist Catholics in and are more likely to be than those in France and other Latin countries. For purposes of comparison with mainstream Catholic organisations, the in the United States are stated to have 1. Another comparison is that number 16 million. Approximately 7,650,000 belong to the Catholic Churches of , whether they attend the in that liturgical rite or in another, and 8,300,000 belong to other Eastern Catholic Churches of , and traditions. Retrieved January 4, 2018. Retrieved 15 February 2015. Retrieved 15 February 2015. Retrieved 15 February 2015. Retrieved 15 February 2015. Retrieved 15 February 2015. Archived from on 15 July 2007. Retrieved 15 February 2015. Retrieved 15 February 2015. Retrieved July 7, 2012. Retrieved July 7, 2012. Retrieved 15 February 2015. However, the Libreria Editrice Vaticana made the editio princeps of 1570, the original Tridentine Mass as promulgated by Pope Pius V, available in reproduction in 1998. Retrieved 15 February 2015. Retrieved 15 February 2015. Stauropegion Brotherhood, Lviv, 1993. A minority of them - ordained before 1976 by archbishop for the SSPX - were and remained until now incardinated in several European dioceses. They are thus in the same position as excommunicated Kovpak, who is incardinated in the Ukrainian Archdiocese of Lviv. The newly ordained clergy, however, are not incardinated into any Ukrainian Catholic diocese, and thus are not clergy of the Ukrainian Greek-Catholic Church. Retrieved 17 May 2007 or at Retrieved 7 December 2008. English translations may be consulted at Retrieved 7 December 2008 , and extracts are given in English at Retrieved 7 December 2008. Archived from on 19 February 2009. Statistical Yearbook of the Church 2005. Archived from on 2009-10-26. Archived from on 2009-03-03. ZENIT - The World Seen From Rome. Retrieved 15 February 2015. Archived from on 2014-02-09.
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