Traditionalist Catholicism
Traditionalist Catholicism (or traditionalism) is a religious sect of Catholicism that challenges some of the innovations in the teaching of the Church since Vatican II. It is diametrically opposed to the reformist Catholicism often inaccurately called "progressivism." It consists of several movements and organizations that are distinguished by their differences in the rejection of changes made by the council as well as their relationship with the Catholic Church. After a long crisis since 1970, marked in particular by the excommunication of Bishop Lefebvre in 1988 while head of the traditionalist movement's most visible, the Church has stepped up actions to normalize relations with several movements by first creating the Pontifical Commission Ecclesia Dei , which aims to integrate the traditionalist movement within the Catholic Church through special canonical status, then by the motu proprio Summorum Pontificum in 2007 to facilitate the use of all of the traditional liturgical ritual.
The notion of tradition comes from the constant reference to traditionalist movement the notion of Tradition which consistue one source of revelation with the Gospel Tradition they feel ignored the reforms that followed Vatican II.
Summary |
Main features
The Mass as the "Tridentine Rite"
The demands of Catholic traditionalists are primarily religious. They are attached to the ancient Roman rite from the Council of Trent (1545-1563), also known as the "Tridentine Rite" or "Mass of Saint Pius V" (or John XXIII, see above), as opposed the Novus Ordo Missae (or liturgical reform ). Other reasons for discord are abandoning informal, following Vatican II, Latin and singing Gregorian chant , while the council kept them officially for the liturgy (officially, the name could be celebrated in Latin, before God, with Gregorian chant), but also unable to drive some offices such as the annual Mass of the Angels or the Office of Darkness.
The abandonment of Gregorian chant in the liturgy was in fact a consequence of the liturgical reforms following the Council of Trent, while Vatican II was the first council to define the Gregorian chant as official song of the Church , .
Traditionalist Catholicism is also reflected by membership in a certain vision of the tradition of the Church "combining traditional hymns, the old canon of the Mass, showing himself hostile to the abandonment of the cassock and religious dress Generally, the tonsure.
The perception of the mass of Paul VI by traditionalists varies along a continuum rather broad. Some consider it acceptable but very poorly translated (position communities Ecclesia Dei , for example), others , see it as valid and lawful but wrong and dangerous. Finally, some see it as a mass without hesitation heretic .
A fuel Catholicism "cons-revolutionary"
Many of theses cons-revolutionary and anti-liberal in the nineteenth ( Syllabus of Pius IX , theses or refractory bankruptcy ..) positions opposed to modernism (such as those of Saint Pius X ) who opposed the fringe of liberal Catholicism (also called modernism or liberalism ) are taken through the traditionalism which is therefore the principal heir of a full or anti-liberal Catholicism said. Many traditionalists defend ideas "cons-revolutionary" but others, while being "anti-modernists," are more "flexible" vis--vis some Republicans gained (rather then referring to the encyclical Rerum Novarum and Graves of communication re the Pope Leo XIII to the ideas of the Old Regime ).
De facto, these considerations lead to the rejection of ecumenism "horizontal" (placing all religions at the same level and seeking to define the common denominator between them) and part of interreligious dialogue , modernism and the opening of council Vatican II. The traditionalist priests always lend oath antimodernist deleted in 1967 and use, in general, the missal of 1962. The key problem is that there are some radical extremist movements traditionalists called " sedevacantists (considering the "vacant seat of St. Peter"), challenging the legitimacy of the papacy in the second half of the twentieth century and refusing to recognize the Roman authority.
Differences between traditionalists
The main point of divergence between the traditionalists is whether the changes in the rites of episcopal consecration, made by the papal encyclical Romani, altered or not the validity to the point that within the Catholic Church apostolic succession has been broken since 1968. Traditionalists most determined, the sedevacantists , this view and therefore call on Pope Benedict XVI "Ratzinger Father" , since it was consecrated bishop after that date. According to the same mode of thought, sedevacantists reorder these, at least sub conditione, priests ordained after 1968, which subsequently adhere to fundamentalism. They therefore opposed to the Society of St. Pius X and its current leader Bishop Fellay , who they accuse of wanting accommodation on this point .
The main secular clergy mobilities of traditionalism
Traditionalism can be divided into three spheres of influence, each with its characteristics. First there is the traditional institutes or communities Ecclesia Dei , directly attached to the Holy See that the council accept Vatican II and which fully recognize the authority of the pope. Then comes the Priestly Fraternity of Saint Pius X founded by Archbishop Lefebvre , whose relation to Roman authority was ambiguous and that challenge all or part of the teachings of Vatican II . The last movement is embodied by sedevacantists who refuse the application of Vatican II, but also any Roman authority because they do not recognize, in general, no pope since John XXIII.
The movement "Ecclesia Dei" in the Church
The first part of the movement of the faithful traditionalists, enjoying the Ecclesia Dei indult permitting the use of the rite according to the liturgical books of 1962, requires reading "in the light of tradition" texts of Vatican II and wants "make a serious and constructive criticism" with particular reference to the speech of Pope Benedict XVI on 22 December 2005. Its most important components are the Priestly Fraternity of St. Peter , the Institute of the Good Shepherd (whose abbot Lagurie Philippe , the superior of the institute, is a known figure and a former priest of the Priestly Fraternity of Saint Pius X) and the Institute of Christ the King Sovereign Priest. They claim 150,000 members including 40,000 in France The movement "Saint Pius X" in the margins of the Church Criticism of the last council Vatican II merely held "pastoral" and its effects deemed "devastating" claims is part of the fringe hard "led by the Priestly Fraternity of Saint Pius X and its founder Catholic bishop Marcel Lefebvre. They argue that since Vatican II, the presentation and understanding of Church teaching has changed to such an unacceptable degree on ecumenism and religious freedom. Currently conducted since 1994 by their superior general Bishop Fellay , their number was estimated in 2002 to about 150 000 including 50 000 in France. If the Priestly Fraternity of Saint Pius X and related orders (Brothers and Sisters of the Brotherhood of the Brotherhood) remains the best known and numerically most important, there are some components (or abbeys whole groups of people or only some members ) religious communities that have detached from their original order to relate this voluntary movement, the main ones being: - For men: Redemptorists (Scotland), Fraternity of the Transfiguration (France), Society of St. Josaphat (Ukrainian), some members of small minority communities: Benedictine (Brazil, France, USA), Dominicans (France) Capuchins (France). - For women: some members of small minority communities: Dominican teachers (France, USA), Dominican contemplative (France), Franciscan (France, United States), Clare (France), Little Sisters of St. John Baptiste (France) Followed by "sedevacantists" they reject the validity of the ordained clergy after the reforms of 1969, and the authority of the popes since 1958, John XXIII to Benedict XVI with whom they are not common. These "popes" are, according to them, leaders of a new Church, the Conciliar Church. Sedevacantist reasoning proceeds from the following syllogism: The Catholic Church can not err in teaching the faith and morals, in the promulgation of the liturgical rites, discipline, code of canon law, in its ordinary teaching, one can not deny it (Major). And he who sits on the throne of Peter, who seems to be pontiff of the Catholic Church teaches things previously condemned by the Church (Minor) so it is not a legitimate pope. Groups such as the Society of St. Pius V (SSPV) and the Congregation of Mary Immaculate Queen (CMRI) are part of the branch Sedevacantist. There is a group of several hundred people, mostly French, who are paradoxically sedevacantists without traditionalists (in the strict sense of the word). Indeed, some members of the Little Church does not recognize the pope and regarded as apostate. They are sdvancantistes but refuse to be considered traditionalists because their two break points are the Civil Constitution of the Clergy (1790) and the Concordat of 1801 and not Vatican II. They continue to use missals whose formulations are in Latin and report to the Tridentine rite but changes since 1789. It is religious orders who have obtained special permission to use the Tridentine rite in the wake of Vatican II , or else have made the resistance by using the old rite until the annos indult Quattuor abhinc October 3, 1984 of Pope John Paul II. Whatever their original cases, their situation was usually remedied by the motu proprio Ecclesia Dei of 1988. This adjustment, if necessary, was also facilitated by the fact that monasteries and abbeys are not dependent on bishops, unlike the laity. The examples below are free of orders sedevacantists: Finally, for completeness, we should mention two groups whose numbers are very low, which recognize the pope, but have no link with the Vatican: Traditionalist Catholicism is well established in France where there are nearly 400 places of worship of all leanings. Next come the United States and the rest of Europe. The "sedevacantists"
Major mobilities (born after Vatican II)
The sedevacantists "non traditionalists"
The main regular orders and abbeys ecclesiastical traditionalism
Other forms of "traditionalism"
Geographic Locations
Notes
References
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