Traditionalist Catholicism
Schools Relations with: Traditionalist Catholicism is a movement that emphasizes beliefs, practices, customs, traditions, liturgical forms, devotions and presentations of teaching associated with the Catholic Church before the Second Vatican Council (1962–1965).
Traditional Catholicism is often more conservative in its philosophy and worldview, promoting a modest style of dressing and teaching a complementarian view of gender roles.
[5] By the late 1960s and early 1970s, conservative Catholics opposed to or uncomfortable with the theological, social and liturgical developments brought about by the Second Vatican Council began to coalesce.
[6] In 1973, the Orthodox Roman Catholic Movement (ORCM) was founded by two priests, Francis E. Fenton and Robert McKenna, and set up chapels in many parts of North America to preserve the Tridentine Mass.
[6] In 1970, French Archbishop Marcel Lefebvre founded the Society of Saint Pius X (SSPX), made up of priests who would say only the Traditional Latin Mass and who opposed what he saw as excessive liberal influences in the Church after Vatican II.
Some members of the SSPX, unwilling to participate in what they considered schism, left and founded the Priestly Fraternity of Saint Peter (FSSP), which celebrates the Tridentine Mass and is in full communion with the Holy See.
Sedeprivationists hold that the current occupant of the papal office is a duly elected pope but lacks the authority and ability to teach or govern unless he recants the changes brought by the Second Vatican Council.
[12] Sedeprivationists hold the view that the current occupant of the papal office is a duly elected pope but lacks the authority and ability to teach or govern unless he recants the changes brought by the Second Vatican Council.
[14] This is a minority position among traditionalist Catholics[13][15] and a highly divisive one,[14][15] so that many who hold it prefer to say nothing of their view,[14] while other sedevacantists have accepted episcopal ordination from sources such as Archbishop Pierre Martin Ngô Đình Thục.
"[19] He made a similar point in a speech to the bishops of Chile in 1988, when he was still Cardinal Joseph Ratzinger:[Archbishop Lefebvre] declared that he has finally understood that the agreement he signed aimed only at integrating his foundation into the "Conciliar Church".
In transmitting the deposit of faith from one epoch to another, tradition grows and consolidates itself with the passing of time, as St Vincent of Lérins said [...] 'The dogma of the Christian religion too must follow these laws.
She also noted its alignment with the right-wing press and an annual Parisian Joan of Arc procession with participation by both integrists and National Front supporters.
"[2] The SPLC claims that adherents of radical traditional Catholicism "routinely pillory Jews as 'the perpetual enemy of Christ'",[2][30] reject the ecumenical efforts of the Vatican, and sometimes assert that all recent Popes are illegitimate.
[2] The SPLC says that adherents are "incensed by the liberalizing reforms" of the Second Vatican Council (1962–1965) which condemned hatred for Jewish people and "rejected the accusation that Jews are collectively responsible for deicide in the form of the crucifixion of Christ"[2] and that "Radical traditional Catholics" also embrace "extremely conservative social ideals with respect to women.
[37] The Society of Saint Pius X welcomed the document, but referred to "difficulties that still remain", including "disputed doctrinal issues" and the notice of excommunication that still affected its bishops.
[50] The standards of clothing among Traditional Catholics, based on instructions given by Pope Pius XI and consequently promoted by the Purity Crusade of Mary Immaculate, is referred to as "Mary-like Modesty", which includes for women, wearing sleeves "extending at least to the elbows" and "skirts reaching below the knees", as well as having a neckline no more than two inches with the rest of the bodice fully covered.
Even before the Second Vatican Council, the Holy See declared it important to guard and preserve whole and entire forever the customs and distinct forms for administering the sacraments in use in the Eastern Catholic Churches (Pope Leo XIII, encyclical Orientalium Dignitas).
According to his biographer Cyril Korolevsky, Metropolitan Andrey opposed use of coercion against those who remained attached to Latin liturgical practices, fearing that any attempt to do so would lead to a Greek Catholic equivalent of the 1666 Schism within the Russian Orthodox Church.
Its superior, Father Basil Kovpak, has accused the UGCC hierarchy of using intense psychological pressure against priests who are reluctant or unwilling to de-Latinise.
In 2003, Cardinal Liubomyr Huzar, Major Archbishops of Kyiv-Galicia, excommunicated Father Kovpak, but this act was later declared null and void by the Roman Rota due to lack of canonical form.
On 22 November 2006, Bishop Richard Williamson, who was then a member of the Society of St. Pius X (SSPX), ordained two priests and seven deacons in Warsaw, Poland, for the SSJK.
John Jenkins, an SSPX priest who was present, later remarked, "We were all very edified by their piety, and I myself was astonished by the resemblance of the atmosphere amongst the seminarians with that which I knew in the seminary – this in spite of the difference of language, nationality and even rite.
"[63] Father Kovpak's excommunication process was restarted by the hierarchy of the Ukrainian Greek Catholic Church and was confirmed by the Congregation for the Doctrine of the Faith on 23 November 2007.
Anthony Elias Dohnal as "Patriarch Elijah", they declared that the Holy See was vacant, establishing the Ukrainian Orthodox Greek Catholic Church (UOGCC).
He added that at present the Commission's activity is not limited to the service of those Catholics, nor to "the efforts undertaken to end the regrettable schismatic situation and secure the return of those brethren belonging to the Fraternity of Saint Pius X to full communion."
It extends also, he said, to "satisfying the just aspirations of people, unrelated to the two aforementioned groups, who, because of their specific sensitiveness, wish to keep alive the earlier Latin liturgy in the celebration of the Eucharist and the other sacraments.
