Church in dialogue

by Editor · Published March 16, 2011 · Updated March 6, 2012

It was inevitable that before long the traditionalist Society of St Pius X (SSPX) would see an end to its formal talks with the Vatican which started in 2009. The big question is how Pope Benedict will regard future relations with the society.

Since his election to the papacy in 2005, Pope Benedict has gone far in trying to heal the rift with the SSPX, who are often called Lefebvrists (a moniker its supporters dislike), and reintegrate the society in full communion with the chair of Peter.

In 2009, Pope Benedict lifted the excommunications of the four bishops (including that of the Holocaust-denier Bishop William Richardson, which caused the pope immense embarrassment). Also in 2009, the pope relaxed restrictions on the use of Tridentine Mass. All the while, the pope has encouraged the talks which the head of the SSPX, Bishop Bernard Fellay, in February declared to be nearing their unresolved end.

Short of repudiating the current and authentic teachings of the Catholic Church, Pope Benedict has done all he could to effect reconciliation with the SSPX. The authenticity of much of these current teachings is the sticking point. The SSPX demands that the Catholic Church should revoke virtually all of the teachings of the Second Vatican Council.

Bishop Fellay has added further obstacles to the path of healing what increasingly appears to be an irreversible schism, such as the beatification of Pope John Paul II.

Absurd though the notion of the Holy See�s total acquiescence with the SSPX�s demands might be, it would be unjust to consider the society as having negotiated in bad faith. In his interview on the SSPX website in February, Bishop Fellay restated the society�s consistent position: the talks were not intended to seek compromise, but to state the SSPX�s position on matters of faith and Church teachings.

In their conscience, the members of the SSPX cannot be in full communion with a Church which they consider to be in error. In that light, the SSPX believes they are rendering the Church a service by challenging these perceived errors.

There never was a chance of the SSPX submitting to the Holy See�s demand that it recognise the authority of the pope and the Second Vatican Council. There presently is, it seems, as much a chance of the Anglican or Lutheran churches returning to full communion with Rome as there is of reconciliation with the SSPX. Perpetuating a dialogue on full unity where positions are so deeply entrenched would appear to be a pointless exercise.

Dialogue with the SSPX will surely continue, but perhaps on a new ecumenical path.

In the meantime, the Catholic Church must remain a welcoming place for traditionalists who seek to live their faith in full communion with the pope. Those Catholics who were drawn to the SSPX solely for reasons of liturgy should now be able to attend Tridentine Mass in churches that are in communion with Rome (though the mechanics whereby such Masses are offered without causing parochial division evidently still require some attention).

While much energy, thought and accommodation has been extended to traditionalists, the Catholic hierarchy seems to be unmindful of the alienation experienced by many other Catholics. It seems the hierarchy is prepared to marginalise progressive Catholics instead of listening to and engaging with their grievances, which we must presume are expressed with love of God and the Church.

Are those whom some Church leaders tend to characterise as �dissidents� or �renegades� less worthy of engagement than those traditionalists who explicitly defy and reject the authority of Holy See with what Cardinal Ratzinger once called �a schismatic mentality�?

The Catholic Church seeks to fulfil Christ�s command that all his believers be one, and much progress has been made in dialogue with other denominations. But the Church must also maintain unity within. This means that its leaders must engage in respectful dialogue and seek reciprocal understanding with all Catholics, on an understanding that the Church�s true teachings can withstand criticism.

The Holy Spirit blows where it wishes, independent of human command. It must be sought and discerned everywhere, on the left and on the right, and even among those with whom we may disagree.