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{{Short description|Catholic religious movement}}
'''Traditional Catholic''' is a broad term used to describe many groups of Roman Catholics who follow more traditional aspects of the Catholic Faith. Many reject some or all of the reforms instituted after the ], especially the ], i.e., the revised rite of Mass. Traditional Catholics normally attend the older ].
{{about|the contemporary movement|the 19th-century theological position|Traditionalism (19th-century Catholicism)}}
] celebrated '']'' according to the ]. The ornate altar and priests' ]s are characteristic of Traditionalist Catholic practice.]]
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'''Traditionalist Catholicism''' is a movement that emphasizes ], practices, customs, traditions, ] forms, ] and presentations of ] associated with the ] before the ] (1962–1965).<ref name="Collinge 2012">{{cite book |last=Collinge |first=William J. |year=2012 |title=Historical Dictionary of Catholicism |chapter=Traditionalism |chapter-url=https://books.google.com/books?id=L8C3TKNdn5oC&pg=PA433 |location=] |publisher=] |edition=2nd |series=Historical Dictionaries of Religions, Philosophies, and Movements Series |pages=433–434 |isbn=978-0-8108-7979-9 |lccn=2011035077}}</ref><ref name="rtci" /> Traditionalist Catholics particularly emphasize the ], the ] liturgy largely replaced in general use by the post-Second Vatican Council ].


Many Traditionalist Catholics disliked the liturgical changes that followed the Second Vatican Council, and prefer to continue to practice pre-Second Vatican Council traditions and forms. Some also see present teachings on ] as blurring the distinction between Catholics and other ]s. Traditional Catholicism is often more ] in its philosophy and worldview, promoting a modest style of dressing and teaching a ] view of gender roles.<ref name="Ochstein2017">{{cite web |last1=Ochstein |first1=Jennifer |title=A progressive, feminist evangelical considers joining the Catholic Church |url=https://www.americamagazine.org/faith/2017/09/07/progressive-feminist-evangelical-considers-joining-catholic-church |publisher=] |access-date=26 April 2021 |language=English |date=7 September 2017}}</ref>
Most traditional Catholics believe the pre-Vatican II Mass, Catechism, and Code of Canon Law are necessary to keep the Catholic faith. Some adhere to the old forms simply out of personal preference; others out of their perception of true obedience to Christ. A sub-set of traditional Catholics claim that one or more of the ] since the ] are ]s and, therefore, have no authority. Some of these latter Catholics have even elected their own Popes.


A minority of Traditionalist Catholics reject the current papacy of the Catholic Church and follow positions of ], ], or ]. As these groups are no longer in ] with the ] and the ], they are not regarded by Holy See to be members of the Catholic Church, but instead separate religious groupings.<ref>{{Cite web |title=Library : Schismatic Traditionalists |url=https://www.catholicculture.org/culture/library/view.cfm?recnum=1056 |access-date=2023-07-12 |website=www.catholicculture.org}}</ref><ref name="rtci" /> A distinction is often made between these groups (sometimes called ''Radical'' Traditionalists) and Catholics who accept the teachings and authority of the Catholic Church while still preferring older traditions and practices as well as the Tridentine Mass in Latin.<ref name="rtci" />
=="Conservative Catholic" vs. "Traditional Catholic"==


== History ==
The distiction between "conservative" and "traditional" Catholics is that the former accept what would have been considered "Modernist" or "liberal" at the time of the Second Vatican Council while the latter strive to remain consistent with what was considered "conservative" or "traditional" at the time of the Second Vatican Council ("Vatican II"). "Conservative Catholics" accept the Novus Ordo Missae (the Mass published after Vatican II) as being valid and consistent with the Catholic Faith, while "traditional Catholics" may or may not accept its validity, but reject it in either case as "Protestantized," weak in doctrine, and dangerous to the faith of Catholics.
Toward the end of the Second Vatican Council, Father ] came into conflict with Cardinal ], Archbishop of Baltimore, over the interpretation of the council's teachings, particularly on liturgical matters. In January 1965, DePauw incorporated an organization called the Catholic Traditionalist Movement in New York State, purportedly with the support of Cardinal ], Archbishop of New York.<ref>{{Cite book |last=Allitt |first=Patrick |title=Catholic intellectuals and conservative politics in America, 1950–1985 |date=1993 |publisher=Cornell Univ. Press |isbn=978-0-8014-2295-9 |location=Ithaca |pages=130}}</ref>


By the late 1960s and early 1970s, conservative Catholics opposed to or uncomfortable with the theological, social and liturgical developments brought about by the ] began to coalesce.<ref name="Dugan1974">{{cite web |last1=Dugan |first1=George |title=Latin Mass of Old Is Luring Catholics |url=https://www.nytimes.com/1974/01/06/archives/latin-mass-of-old-is-luring-catholics-other-chapels-established.html |work=] |access-date=18 April 2021 |language=English |date=6 January 1974}}</ref> In 1973, the ] (ORCM) was founded by two priests, Francis E. Fenton and ], and set up chapels in many parts of North America to preserve the Tridentine Mass.<ref name="Dugan1974" /> Priests who participated in this were listed as being on a leave of absence by their bishops, who disapproved of their actions.<ref name="Dugan1974" />
"Conservative" Catholics tend to attribute post-conciliar problems simply to hierarchs who are disobedient to the Pope. Traditional Catholics look to the aforementioned ambiguities of Vatican II documents in addition to errors stemming from Catholic hierarchs. The understanding of these perceived errors depends on whether the traditional Catholic is a sedevacantist or not (see below).


In 1970, French Archbishop ] founded the ] (SSPX), made up of priests who would say only the ] and who opposed what he saw as excessive liberal influences in the Church after Vatican II. In 1988, ] without papal permission, resulting in ] '']'' for all six men directly involved. Some members of the SSPX, unwilling to participate in what they considered ], left and founded the ] (FSSP), which celebrates the Tridentine Mass and is in ] with the Holy See. In 2009, ] lifted the excommunications of the four surviving bishops, but clarified that the society had "no canonical status within the Catholic Church."<ref>{{Cite web |title=Letter to the Bishops of the Catholic Church concerning the remission of the excommunication of the four Bishops consecrated by Archbishop Lefebvre (March 10, 2009) &#124; BENEDICT XVI |url=https://www.vatican.va/content/benedict-xvi/en/letters/2009/documents/hf_ben-xvi_let_20090310_remissione-scomunica.html |website=www.vatican.va}}</ref>
==Traditional Catholicism and Sedevacantism==


The ] (IMBC) was founded in 1985. It is a ] religious congregation of clergy who were dissatisfied with the SSPX's position on the Pope, i.e., acknowledging ] as pope but disobeying him. Sedeprivationists hold that the current occupant of the papal office is a duly elected ] but lacks the authority and ability to teach or govern unless he recants the changes brought by the Second Vatican Council.<ref name="Pasulka2015" />
Traditional Catholics can be generally divided into two groups. The majority of traditional Catholics accept the authority of and claim union with ]. Despite this, they often reject liberal opinions of Catholic prelates and teachings that contradict previously accepted doctrine. Such groups include the ] (SSPX) and the Fraternity of the Society of Saint Peter (FSSP), the former group being formed by Archbishop Lefebvre, an attendee of the Second Vatican Council, while the latter was formed in reaction to the perceived schism of the SSPX.


Some Catholics took the position of ], which teaches ] and his successors are heretics and therefore cannot be considered popes, and that the Catholic Church's sacraments are not ]. One sedevacantist group, the ] (SSPV), broke off from the SSPX in 1983, due to liturgical disputes. Another sedevacantist group, the ] (CMRI), formed spontaneously among the followers of ], but he was later expelled due to scandals and CMRI is now more aligned with other sedevacantist groups.
The smaller group, called "sedevacantists", believe in the ] itself but reject one or more of the "Vatican II popes" (], ], ], and ]). They consider one or more of these men ], claiming they have taught ] and, therefore, lost their authority as ]. A small subset of ] groups, often called "Conclavists" have elected popes of their own.


Other groups known as ] have elected their own popes in opposition to the ] pontiffs. They are not considered serious claimants except by their very few followers.
==Chinese Catholicism==


==Different types==
Not all groups which consider themselves Catholic yet reject Vatican II are considered traditional Catholic. Most notably, in the ], the state sponsored ] (CCPA) denies the papacy entirely and rejects all pronouncements by the Vatican after the Communist Revolution in 1949 including those regarding the Tridentine Mass. It is used as a way of keeping state control over the church, and is one of the main reasons that the Vatican has not established diplomatic relations with mainland China.
] in a ] of the ], ], Palm Sunday 2009]]
===Canonically regular 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 the documents of the Second Vatican Council and regard the changes associated with the Council (such as the revision of the Mass) as legitimate, but celebrate the older forms with the approval of the Holy See.
* ] (FSSP)
* ] (ICRSS, ICKSP)
* ] (FSSR)
* ] (IBP)
* ] (SJM)
* ] (CRNJ)
* ] (SJC)
* ]
* ]
* ] (PAASJV)


There are also multiple monastic communities, including
Ironically, within the PRC holding a non-Tridentine Mass implied recognition of the authority of the Vatican rather than that of the Chinese government and is an act of political dissent. In the early 1990's however, the CCPA reversed this policy, specifically with regards to the liturgy, and now uses a ceremony modeled closely after the Novus Ordo Misssae. What is also ironic is that the CCPA supports both abortion and contraception
* ]
* ]
* ]
* ]
* ]


See ] for a more detailed list.
However there is also a large underground church that retains alligence to the ] and the Vatican. A large number of clergy - estimated at about 70% - in the CCPA have reconciled with the Vatican and are secretly part of the underground church. Members of the underground church are often harassed, and some leaders have been jailed on what have been termed political reasons.


=== Society of Saint Pius X ===
==Traditional Catholic claims==
The ] (SSPX) was founded in 1970, with the authorization of the bishop of ], by Archbishop ]. Lefebvre was ] in 1988, after ]. In January 2009 the Prefect of the ] remitted the excommunications the Congregation had declared to have been incurred by the Society's bishops in 1988.<ref>{{cite web|url=http://www.catholicnews.com/data/stories/cns/0900355.htm |archive-url=https://web.archive.org/web/20090131153433/http://www.catholicnews.com/data/stories/cns/0900355.htm |url-status=dead |archive-date=January 31, 2009 |title=Pope lifts excommunications of Lefebvrite bishops |publisher=Catholicnews.com |date=27 January 2009|access-date=30 June 2011}}</ref>


More recently, the Vatican has granted SSPX priests the authority to hear ] and has authorized local ], in certain circumstances, to grant delegation to SSPX priests to act as the qualified witness required for ] celebration of ].<ref>{{Cite news|url=http://en.radiovaticana.va/news/2017/04/04/new_pastoral_provisions_for_sacrament_of_marriage_for_sspx/1303274|title=New pastoral provisions for Sacrament of Marriage for SSPX|access-date=2 November 2017}}</ref> The Our Lady of Guadalupe Monastery in ], which is affiliated with the SSPX, is seeking Vatican approval through the society.<ref>{{cite news |last1=Villagran |first1=Lauren |title=Men come to monastery 'to seek God' |url=https://www.abqjournal.com/326264/spiritual-quest-draws-men-to-monastery.html |access-date=26 April 2023 |work=] |date=25 December 2013}}</ref>
Traditional Catholics see the ] as a pastoral Council whose documents were marked by an ambiguity which has led to error or which contained errors themselves. Foremost among these perceived errors are:


In 2017, a statement from the Holy See said the SSPX had an irregular canonical status "for the time being".<ref>{{Cite web |last=Lamb |first=Christopher |date=2017-04-05 |title=Francis grants SSPX right to celebrate marriage in sign of reconciliation |url=https://www.thetablet.co.uk/news/6940/francis-grants-sspx-right-to-celebrate-marriage-in-sign-of-reconciliation- |access-date=2023-05-30 |website=The Tablet |language=en}}</ref>
* a new ] which they claim has weakened the papacy and made Bishops' conferences a veritable "second Vicar of Christ" of the Church. Traditional Catholics see this as contradicting ]'s '''Satis Cognitum''' the documents of ], and other documents and teachings. Traditional Catholics firmly support the papacy (even those who are sedevacantist firmly support the doctrines concerning the papacy), but they often accuse mainstream "conservative Catholics" of an attitude bordering on papolatry (pope worship) rooted in what they see as the latter's limited understanding of papal infallibility and the nature of Christian obedience. They see "conservative Catholics'" as misunderstanding the documents of Vatican I and the scholastic understanding of true obedience as characterized by ] in his ], II-II-104.


===Sedeprivationists===
* a new ecclesiology that they claim doesn't equate the Catholic Church with the Church estabilished by Jesus Christ, but which states that Church "subsists in" the Catholic Church. Traditional Catholics claim this is a contradiction of ]'s '''Mystici Corporis Christi''' among other papal documents, or leads to false ideas of "]".
{{Main|Sedeprivationism}}
Sedeprivationists hold that the current occupant of the papal office is a duly elected ] but lacks the authority and ability to teach or govern unless he recants the changes brought by the ]. Sedeprivationists teach that the popes from ] onward fall into this category.<ref name="Pasulka2015">{{cite book |last1=Pasulka |first1=Diana Walsh |title=Heaven Can Wait: Purgatory in Catholic Devotional and Popular Culture |date=2015 |publisher=] |isbn=978-0-19-538202-0 |page=180 |language=English}}</ref> Sedeprivationism is currently endorsed by two groups:


* ] (IMBC), led by Superior General Fr. Francesco Ricossa;
* a new focus on "the dignity of man" which they claim ignores ] and the need of supernatural grace, and which they claim has led to a sort of Utopianism that sees peace as possible without recognizing the Kingship of Christ. Traditional Catholics see this supposed attitude, and teachings rooted in it, as contradicting ]'s '''Quas Primas''', Pope Leo XIII's '''Testem Benevolentiae Nostrae''', ]'s '''Our Apostolic Mandate''' ('''Notre Charge Apostolique'''), and other papal and conciliar documents.
* Roman Catholic Institute (RCI), led by Bishop ].


===Sedevacantists===
* a new "]" that has as its goal a "unity" that traditional Catholics claim doesn't require conversion to the Catholic faith. Traditional Catholics see this as contradicting Sacred Scripture, Pope Pius XI's '''Mortalium Animos''', ]'s '''Humani Generis''' and other documents.
{{Main|Sedevacantism}}
] hold that the Vatican II popes have forfeited their position through their acceptance of ] connected with the Second Vatican Council and consequently there is at present no true pope.<ref name="HDC">{{cite book|url=https://books.google.com/books?id=L8C3TKNdn5oC&pg=PA399 |title=Historical Dictionary of Catholicism|isbn=9780810879799|access-date=15 February 2015|last1=Collinge|first1=William J.|date=23 February 2012|publisher=Scarecrow Press }}</ref> They conclude, on the basis of their rejection of the revised Mass rite and of certain aspects of postconciliar Church teaching as false, that the popes involved are also false.<ref name="IUP">{{cite book|url=https://books.google.com/books?id=yUqp1_31B-MC&pg=PA257 |title=Being Right|isbn=0253329221|access-date=15 February 2015|last1=Weaver|first1=Mary Jo|last2=Scott Appleby|first2=R.|year=1995|publisher=Indiana University Press }}</ref> This is a minority position among traditionalist Catholics<ref name=HDC/><ref name="UCP">{{cite book|url=https://books.google.com/books?id=qd5yzP5hdiEC&pg=PA88 |title=Fundamentalisms Observed|date=July 1994|publisher=University of Chicago Press |isbn=9780226508788|access-date=15 February 2015}}</ref> and a highly divisive one,<ref name=IUP/><ref name=UCP/> so that many who hold it prefer to say nothing of their view,<ref name=IUP/> while other sedevacantists have accepted episcopal ] from sources such as Archbishop ].<ref name=UCP/>


The terms ''sedevacantist'' and ''sedevacantism'' derive from the Latin phrase '']'' ("while the chair/] ]] is vacant").<ref name=HDC/> Sedevacantist groups include:
* a new attitude toward ecclesiastical tradition as changeable and which has led to what they see as dangerous modifications in Catholic practices, the liturgy, and the Church's pastoral orientation. Traditional Catholics see this as a contradiction of the Fourth Anathema of the Second Ecumenical Council of Nicaea, Vatican I (especially the document "Pastor Aeternus"), and other papal and conciliar documents.


* ] (CMRI), formed in 1967. It operates in North America, South America, Europe, and Asia; is based in ], United States; and is headed by Bishop ].
* a new attitude toward novelty which they claim had been unheard of in the Catholic Church prior to the Second Vatican Council. Traditional Catholics see this as contradicting the Saints, Doctors and Popes of the Church prior to ]; the papal oath, written by Pope St. Agatho ca. A.D. 681 and taken by all Popes from Pope St. Agatho himself to Pope Paul VI, inclusive; Pope Pius X's Motu Proprio '''Sacrorum antistitum''' (an oath taken by all priests prior to the Council); ]'s '''Mirari Vos'''; the Fourth Anathema of the Second Ecumenical Council of Nicaea; and other papal and conciliar documents.
* ] (SSPV), formed in 1983 when nine American priests of the ] split from the organization over a number of issues including using the liturgical reforms implemented under Pope John XXIII.<ref>A more comprehensive list of objections can be found at {{citation |title=Letter of 'the Nine' to Abp. Marcel Lefebvre |date=May 1983 |url=http://www.traditionalmass.org/articles/article.php?id=48&catname=12 |newspaper=The Roman Catholic |publisher=Traditional mass}}</ref> It operates in North America, is based in ], United States, and was headed by Bishop ] until his death in December 2023.<ref>{{Cite web |title=Obituary of The Most Reverend Clarence J. Kelly {{!}} Dufresne & Cavanaugh Funeral Home |url=https://dufresneandcavanaugh.com/tribute/details/1824/The-Most-Reverend-Bishop-Clarence-Kelly/obituary.html |access-date=2023-12-11 |website=dufresneandcavanaugh.com |language=en-US}}</ref>
* {{lang|pt|Sociedad Sacerdotal Trento}} (Priestly Society of Trent; SST), formed in 1993 by the priests of the deceased Bishop ]. Its bishop is Bishop ].


===Conclavists===
* a new ''Paschal theology'' that they see as de-emphasizing the Sacrifice of the ] and which they claim leads the faithful to believe that it is Christ's Resurrection, not the Blood shed by His Sacrifice on the Cross, that saves. Traditional Catholics see the Novus Ordo as being a fruit of this "Paschal theology" as it is marked by such things as the replacement of Altars with tables, a focus on "community" rather than the offering of the Son to the Father, and so on. They see this orientation as contradicting Scripture and Encyclicals such as Pope Pius XII's '''Mediator Dei'''.
{{Main|Conclavism}}
] is the belief and practice of some who, claiming that all recent occupants of the ] are not true popes, elect someone else and propose him as the true pope to whom the allegiance of Catholics is due.


==Positions==
* a new philosophy which they see as "relativism" and a focus on the natural, de-emphisizing the supernatural. This they say leads to Deism, Pragmatism, and moral relativism.
{{Toryism|expanded=characteristics}}
] contrasted the "hermeneutic of discontinuity and rupture" that some apply to the Council (an interpretation adopted both by certain traditionalists and by certain "progressives")<ref>{{cite web |title=CatholicHerald.co.uk » Prefect of the CDF says seeing Vatican II as a 'rupture' is heresy |url=http://www.catholicherald.co.uk/news/2012/11/30/prefect-of-the-cdf-says-seeing-vatican-ii-as-a-rupture-is-heresy/ |access-date=15 February 2015}}</ref> with the "hermeneutic of reform, as it was presented first by Pope John XXIII in his Speech inaugurating the Council on 11 October 1962 and later by Pope Paul VI in his Discourse for the Council's conclusion on 7 December 1965."<ref name="Christmas2">{{cite web |title=Address of His Holiness Benedict XVI to the Roman Curia offering them his Christmas greetings |url=https://www.vatican.va/holy_father/benedict_xvi/speeches/2005/december/documents/hf_ben_xvi_spe_20051222_roman-curia_en.html |access-date=30 June 2011 |publisher=Vatican.va}}</ref> He made a similar point in a speech to the bishops of Chile in 1988, when he was still Cardinal Joseph Ratzinger:<blockquote> declared that he has finally understood that the agreement he signed aimed only at integrating his foundation into the "Conciliar Church". 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.<ref name="Ratzinger:Chile">{{cite web |title=Cardinal Ratzinger's Address to Bishops of Chile |url=http://www.unavoce.org/cardinal_ratzinger_chile.htm |archive-url=https://web.archive.org/web/20070715080331/http://www.unavoce.org/cardinal_ratzinger_chile.htm |archive-date=15 July 2007 |access-date=15 February 2015}}</ref></blockquote>Responding to a comment that some consider tradition in a rigid way, ] remarked in 2016, "there’s a traditionalism that is a rigid fundamentalism; this is not good. Fidelity on the other hand implies growth. In transmitting the deposit of faith from one epoch to another, tradition grows and consolidates itself with the passing of time, as St ] said 'The dogma of the Christian religion too must follow these laws. It progresses, consolidates itself with the years, developing itself with time, deepening itself with age'.”<ref>{{Cite web |last=O'Connell |first=Gerard |date=December 6, 2016 |title=Pope Francis: There will be no 'reform of the reform' of the liturgy. |url=https://www.americamagazine.org/faith/2016/12/06/pope-francis-there-will-be-no-reform-reform-liturgy |website=]}}</ref>


===Radical Traditionalists' assessment of Vatican II===
==Differing Traditional and Conservative Catholic attitudes towards Vatican II==
Radical Traditionalists' claims that substantive changes have taken place in Catholic teaching and practice since the Council often crystallize around the following specific alleged examples:


* Sedevacantist ] rejects an ] that he claims fails to recognize the Catholic Church as the one true church established by Jesus Christ, and instead holds that the Roman Catholic Church is some subset of the church Christ founded. He sees some of the confusion as stemming from an unclear understanding of the phrase "]" which appears in the Vatican II document '']'', and which the Church has declared applies uniquely to the Catholic Church and means the "perduring, historical continuity and permanence of all the elements instituted by Christ in the Catholic Church, in which the Church of Christ is concretely found on this earth". He claims that this "new ecclesiology" contradicts ]'s '']'' and other papal documents.<ref>{{Cite book |last=Sanborn |first=Donald J. |url=http://www.traditionalmass.org/images/articles/CommunArt.pdf |title=Communion: Ratzinger's New Ecclesiology |year=1992}}</ref>
Most traditional Catholics see the ] as a valid Council, but one which was pastoral and which produced no infallible definitions that Catholics must accept as a part of the Faith. Support of this claim is found in ]'s Opening Address to the Council, Pope Paul VI's closing address , the lack of formal definitions and anathemas in the Council's sixteen documents, and the ambiguity of the documents themselves. Some traditional Catholics see the ] as having been purposefully hijacked by Modernists and liberals, and its documents further twisted in postconciliar interpretations thereof. They see this Modernist influence as the result of ignoring papal warnings against such, most explicitly in ]'s "Pascendi Dominici Gregis."


* The ] denounces a teaching on ] that attributes to the bishops of the world a share, with the Pope, of responsibility for the Church's governance in a way that it claims is destructive of papal authority and encourages a "national" church mentality that undermines the primacy of the ]. It also claims that national ], whose influence greatly increased following the Council, "diminish the personal responsibility of bishop" within their ].<ref>{{Citation | last = Wrighton | first = Basil | title = Collegiality: error of Vatican II | date = 16 January 2014 | publisher = Society of Saint Pius X | url = http://sspx.org/en/collegiality-error-vatican-ii-2 | access-date = 3 March 2015 }}</ref>
Traditional Catholics see the Church as the Mystical Body of Christ which is united by the same Faith, same Sacraments, same discipline, and the same Sacrifice that they see as having united Catholics from the time of the Church's origins. Contrary to popular belief, they believe that practices can change, but should do so organically; with great prudence; in a manner consistent with Scripture, Tradition, and Natural Law; and never if it harms souls or leads to sin or unbelief. They see as their "motto":


=== Criticism of the Radical Traditionalists' positions ===
:We are what you once were.<br>
Those who in response to these criticisms by certain traditionalists defend the decisions of the Second Vatican Council and the subsequent changes made by the Holy See make the following counterclaims:
:We believe what you once believed.<br>
* The criticisms are false, exaggerated, or lacking appreciation of the organic character of Tradition, traditionalist criticisms that '']'' contradicts the Church's earlier teaching on religious liberty are an example.<ref>Fr. Brian W. Harrison, O.S. catholic.net</ref>
:We worship as you once worshipped.<br>
* Traditionalists who claim that there has been a break from and discontinuity with the Church's traditional teaching are displaying a Protestant attitude of "private judgment" on matters of doctrine instead of accepting the guidance of the Magisterium of the Church.<ref>{{cite web|url=http://www.catholicculture.org/commentary/articles.cfm?id=345 |title=On Waffling, Tradition and the Magisterium |publisher=Catholicculture.org |access-date=30 June 2011}}</ref>
:If you were right then, we are right now.<br>
* Traditionalists fail to distinguish properly between changeable pastoral practices (such as the liturgy of the Mass) and the unchangeable principles of the Catholic faith (such as the dogmas surrounding the Mass).<ref>{{Cite web |last=Schluenderfritz |first=Malcolm |date=2022-03-30 |title=Is it so different? |url=https://wherepeteris.com/is-it-so-different/ |access-date=2023-05-30 |website=Where Peter Is |language=en-US}}</ref>
:If we are wrong now, you were wrong then.<br>
* Traditionalists of this kind treat papal authority in much the same way as the dissident, ]. While liberals believe that, on sexual matters, "the Pope can teach whatever he wants... but whether or not he should be listened to is very much an open question", the stance of certain traditionalists on the reform of the Mass liturgy and contemporary teachings on ecumenism and religious liberty amounts to the view that, on these issues, "faithful Catholics are always free to resist folly. As theories of religious dissent go, Catholic liberals couldn't ask for anything more."<ref> {{ISBN|0-8018-6265-5}}, {{ISBN|978-0-8018-6265-6}}), p. 119</ref>
* Traditionalists claim that the Second Vatican Council was pastoral (and not infallible), but Paul VI subsequently emphasized the authoritative nature of the Council's teachings.<ref>{{Cite book |last1=Likoudis |first1=James |title=The Pope, the Council, and the Mass: answers to the questions the "traditionalists" are asking |last2=Whitehead |first2=Kenneth D. |date=1982 |publisher=Christopher Publ. House |isbn=978-0-8158-0400-0 |edition=41 |location=W. Hanover, Mass}}</ref>


===Reception===
Traditional Catholics worship at: "indult" Masses (those "Tridentine" Masses offered with the permission of local Bishops); chapels of priestly societies, such as the ] (SSPX) or the ] (FSSP); other chapels run by traditional priestly orders; or chapels run by independent priests. Traditional Catholics, as opposed to a subset of "neo-conservative Catholics" who might simply prefer the "Tridentine" Mass, agree that traditional Catholicism is about much more than the Mass; in addition to the liturgy, they see as integral to Catholicism all of the Sacraments and preserving what has always been taught, what has been solemnly defined, and all those practices which have served to pass the Faith on from one generation to the next.
] is traditionalist Catholicism that integrates social and political contexts. Kay Chadwick described Catholic integrism as a holding "], ] and ]" political objectives. She also noted its alignment with the ] press and an annual Parisian ] procession with participation by both integrists and ] supporters. A Tridentine Mass was celebrated before the annual ] meeting. Lefebvre was fined in France for "racial defamation" and "]" for proposing the removal of immigrants&nbsp;– particularly ]s&nbsp;– from Europe. Lefebvre also supported Latin American dictatorships, ], ], and the continued occupation of ].<ref>{{cite book|url=https://books.google.com/books?id=vTG7g11GGzIC&pg=PA272 |title=Catholicism, Politics and Society in Twentieth-century France|isbn=9780853239741|access-date=15 February 2015|last1=Chadwick|first1=Kay|year=2000|publisher=Liverpool University Press }}</ref>


The ] (SPLC) used the term ''radical traditionalist Catholics'' to refer to those who "may make up the largest single group of serious ] in America, subscribe to an ideology that is rejected by the ] and some 70 million mainstream American Catholics. Many of their leaders have been condemned and even ]d by the official church."<ref name="rtci">, '']'', Southern Poverty Law Center, 2011</ref> The SPLC claims that adherents of radical traditional Catholicism "routinely pillory Jews as 'the perpetual enemy of Christ'",<ref name=rtci/><ref>, Southern Poverty Law Center, 2006</ref> reject the ] efforts of the Vatican, and sometimes assert that all recent Popes are illegitimate.<ref name=rtci/> The SPLC says that adherents are "incensed by the liberalizing reforms" of the ] (1962–1965) which condemned ] and "rejected the ] in the form of the ]"<ref name=rtci/> and that "Radical traditional Catholics" also embrace "extremely ] with respect to women."<ref name=rtci/>
==Attitude of most Conciliar Catholics towards Traditional Catholics==


The SPLC clarifies: "Radical traditionalists are not the same as Catholics who call themselves 'traditionalists'—people who prefer the old Latin Mass to the mass now typically said in vernacular languages—although the radicals, as well, like their liturgy in Latin."<ref name="rtci"/>
Traditional Catholics make up a minority of Roman Catholic members, though their numbers are growing, their seminaries are full, and the demand for such Traditional Catholicism is high. Their analysis is not widely shared by more mainstream Catholics. Most Traditional Catholics see their situation as comparable to that of Traditional Catholics during the ] heresy when the majority of Bishops were ]s or condoned ]. Catholics like ] (who was ] by ]) and St. ] (who was also excommunicated) were vilified yet ultimately canonized. The Catholic perception is that Eternal Truth does not change and that what was taught 2,004 years ago, 1,000 years ago, and 50 years ago is still true today. ] ], ] for the Congregation of the Clergy, stated in a recent interview that "those who are attached to the old Rite are involved in expressing a legitimate religious ... sentiment that is ... rooted in the Ancient Tradition..." and that they should be "protected in their right to ... express their Faith and piety...." &sup1; Nonetheless, the Traditional expression of the Faith is actively fought by many of the Conciliar Catholic clergy and hierarchy.


==Practices==
Traditional Catholic groups include, among others:
Traditionalist Catholicism has been described as "a self-conscious revival of the liturgies, practices, and trappings of an earlier time in the Catholic Church" and this manifests in a number of ways.<ref>{{Cite web |last=Phillips |first=Maggie |date=12 July 2022 |title=Back to the Land |url=https://www.tabletmag.com/sections/community/articles/back-to-the-land-catholic-land-movement |access-date=26 July 2023 |website=Tablet Magazine}}</ref>
*], a priestly society, founded by the late ]

*] - ] group
===Rite of Mass===
*] - Sedevacantist group
], erected in 1700 and still used today. It faces both east and ''versus populum'' (towards the people).]]
*] - Conclavist group

*], a priestly society in full union with Rome.
The best-known and most visible sign of Catholic traditionalism is an attachment to the form that the ] liturgy of the ] had before the ], 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 ''Latin Mass'', though ] is the language also of the official text of the ], to which vernacular translations are obliged to conform, and ] states that "the eucharistic celebration is to be carried out ''in the Latin language'' or in another language provided that the liturgical texts have been legitimately approved."<ref> (emphasis added)</ref> In his 2007 ] '']'' ] relaxed the regulations on use of the 1962 Missal, designating it "an" extraordinary form of the ], as opposed to "the" ordinary or normal form, as revised successively by ] and ].<ref>{{Cite web|url=https://www.vatican.va/content/benedict-xvi/en/motu_proprio/documents/hf_ben-xvi_motu-proprio_20070707_summorum-pontificum.html|title=Motu Proprio Summorum Pontificum on the "Roman liturgy prior to the reform of 1970" (July 7, 2007) &#124; BENEDICT XVI|website=www.vatican.va}}</ref><ref>{{Cite web|url=https://www.vatican.va/content/benedict-xvi/en/letters/2007/documents/hf_ben-xvi_let_20070707_lettera-vescovi.html|title=Letter to the Bishops that accompanies the Apostolic Letter "Motu Proprio data" Summorum Pontificum on the Roman liturgy prior to the reform of 1970 (July 7, 2007) &#124; BENEDICT XVI|website=www.vatican.va}}</ref>

The Pope ruled that priests of the ] can freely choose between the 1962 Roman Missal and the ] "in Masses celebrated without the people".<ref>{{cite web |title=''Summorum Pontificum'', art. 2 |url=http://www.sanctamissa.org/en/resources/summorum-pontificum.html |url-status=dead |archive-url=https://web.archive.org/web/20121010043928/http://www.sanctamissa.org/en/resources/summorum-pontificum.html |archive-date=10 October 2012 |access-date=30 June 2011 |publisher=Sanctamissa.org}}</ref> Such celebrations may be attended by those who spontaneously ask to be allowed.<ref>{{cite web |title=''Summorum Pontificum'', art. 4 |url=http://www.sanctamissa.org/en/resources/summorum-pontificum.html |url-status=dead |archive-url=https://web.archive.org/web/20121010043928/http://www.sanctamissa.org/en/resources/summorum-pontificum.html |archive-date=10 October 2012 |access-date=30 June 2011 |publisher=Sanctamissa.org}}</ref> Priests in charge of churches can permit stable groups of laypeople attached to the earlier form to have Mass celebrated for them in that form, provided that the celebrating priest is "qualified to and not juridically impeded".<ref>{{cite web |title=''Summorum Pontificum'', art. 5 |url=http://www.sanctamissa.org/en/resources/summorum-pontificum.html |url-status=dead |archive-url=https://web.archive.org/web/20121010043928/http://www.sanctamissa.org/en/resources/summorum-pontificum.html |archive-date=10 October 2012 |access-date=30 June 2011 |publisher=Sanctamissa.org}}</ref> 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.<ref>{{cite web |date=17 June 2011 |title=Press Release from the General Superior of the Priestly Society of Saint Pius X, 7 July 2007 |url=http://www.fsspx.org/eng/index.html |url-status=dead |archive-url=https://web.archive.org/web/20090219085433/http://fsspx.org/eng/index.html |archive-date=19 February 2009 |access-date=30 June 2011 |publisher=Fsspx.org}}</ref>

In 2021, Pope Francis promulgated '']'', amending and abrogating parts of ''Summorum Pontificum''.<ref>{{cite news|last=Allen|first=Elise Ann|date=16 July 2021|title=Francis reverses Benedict's liberalization of use of older Latin Mass|newspaper=]|url=https://cruxnow.com/vatican/2021/07/francis-reverses-benedicts-liberalization-of-use-of-older-latin-mass/|accessdate=16 July 2021}}</ref>

===Individual and private devotions===
Some traditionalist Catholics stress on following customs prevailing immediately before the Second Vatican Council, such as the following:
* '''Fasting from Midnight until the reception of ]'''. The traditional Catholic rule of fasting from midnight until the reception of Holy Communion (this Eucharistic Fast is from both food and liquids), which is required by the ], was shortened in 1953 by Pope Pius XII to a 3-hour fast.<ref>{{cite web |title=Motu proprio ''Sacram communionem'' |url=http://www.ewtn.com/library/PAPALDOC/P12FAST.HTM |access-date=30 June 2011 |publisher=Ewtn.com}}</ref> In 1966, Pope Paul VI reduced the fast further to one hour, a rule included in the 1983 ''Code of Canon Law''.<ref>{{cite web |date=4 May 2007 |title=Canon 919 |url=http://www.intratext.com/IXT/ENG0017/_P38.HTM |access-date=30 June 2011 |publisher=Intratext.com}}</ref> Some traditional Catholics groups require fasting from midnight until they receive Holy Communion at Mass, while others will keep a Eucharistic fast for at least three hours.<ref>{{cite web |date=6 September 2016 |title=Lesson 28 — Holy Communion |url=https://cmri.org/baltimore-catechism-no-2/baltimore-catechism-no-2-lessons-21-30/ |access-date=2 March 2021 |publisher=] |language=English |quote=3. All Catholics may receive Holy Communion after fasting three hours from food and alcoholic drinks and one hour from non-alcoholic drinks. This rule applies to Holy Communion at midnight Mass as well as at Masses celebrated in the morning, afternoon or evening. A priest’s permission is not needed. 4. Catholics are urged to observe the eucharistic fast from midnight as formerly, and also to compensate for the use of the new privileges by works of charity and penance, but these practices are not obligatory.}}</ref><ref>{{Cite web |last=Mater Dei Latin Mass Parish |date=2017-02-23 |title=Fasting and Abstinence - Current and Traditional Practices |url=https://materdeiparish.com/2017/02/fasting-abstinence-current-traditional-practices/ |access-date=2023-05-30 |website=Mater Dei Catholic Parish |language=en-US}}</ref>
* '''Kneeling to receive Communion directly upon the tongue''', under the Host species alone, and from the hand of a cleric rather than a layperson. The SSPX regards the practice of receiving communion in the hand (though ancient<ref> (Liturgical Press, 1999 {{ISBN|0-8146-6163-7}}, {{ISBN|978-0-8146-6163-5}}) p. 307</ref><ref> (LIT Verlag Berlin-Hamburg-Münster, 2001 {{ISBN|3-8258-4854-X}}, 9783825848545), p. 241</ref> and authorised by the ]<ref> published also in ], 61 (1969) 546–547</ref>) as an abuse.<ref>. sspx.org</ref>
* '''Women wearing a ] when praying at home and when worshipping inside a church''' which is discussed in ] and required by the 1917 ''Code of Canon Law''. Many Traditionalist Catholic women wear a veil, a hat, or a headscarf when praying at home and when worshipping inside a church.<ref name="Fisher2019"/><ref name="Cieslik 2021">{{cite web |last1=Cieslik |first1=Emma |title=“Smells and Bells”: Catholic Material Religion in Twenty-First-Century America |url=https://folklife.si.edu/magazine/catholic-material-religion-modern-america |publisher=] |access-date=11 October 2024 |language=English |date=4 October 2021}}</ref>

===Clothing and lifestyle===
Traditional Catholics, with respect to male and female gender roles, often adhere to the doctrine of ].<ref>Schar, Amanda. "Feminism and Faith: How Women Find Empowerment in the Roman Catholic Church" (2019). ''Celebration of Learning''.</ref>

The standards of clothing among Traditional Catholics, based on instructions given by ] and consequently promoted by the Purity Crusade of ] 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.<ref>{{cite book |last1=Moczar |first1=Diane |title=The Church Under Attack: Five Hundred Years that Split the Church and Scattered the Flock |date=2013 |publisher=Sophia Institute Press |isbn=978-1-933184-93-7 |page=202 |language=English}}</ref><ref name="Evans2012">{{cite book |last1=Evans |first1=Rachel Held |title=A Year of Biblical Womanhood |date=2012 |publisher=] |isbn=978-1-59555-367-6 |page=126 |language=en}}</ref>

It is commonplace for women who identify as traditionalist Catholics to wear a ] (veil) while praying at home and attending celebrations of the ].<ref name="Fisher2019">{{cite web |last1=Fisher |first1=Simcha |title=The types of women who veil at Mass |url=https://www.americamagazine.org/faith/2019/12/03/types-women-who-veil-mass |publisher=] |access-date=15 November 2020 |language=en |date=3 December 2019}}</ref>

==In the Ukrainian Greek Catholic Church==
Since the Second Vatican Council, various ] have removed some practices and emphases that were derived from those of the ]. Opposition to this has been given relatively high publicity with regard to the ] (UGCC).

=== Background ===
Even before the Second Vatican Council, the ] 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 (], encyclical '']'').<ref>{{cite web|url=http://www.papalencyclicals.net/Leo13/l13orient.htm|author=Pope Leo XIIl|title=Orientalium dignitas|date=30 November 1894|access-date=15 February 2015}}</ref> Leo's successor ] said that the priests of the newly created ] should offer the ] ''Nec Plus, Nec Minus, Nec Aliter'' ("No more, No Less, No Different") than priests of the ] and the ].<ref>{{Cite web|url=https://www.researchgate.net/publication/250135379|title=Eastern Catholic Churches and the Question of 'Uniatism'|website=ResearchGate}}</ref><ref>{{cite book|author1=George Thomas Kurian|author2=Mark A. Lamport|title=Encyclopedia of Christianity in the United States|url=https://books.google.com/books?id=73xfDQAAQBAJ&pg=PA1724|date=10 November 2016|publisher=Rowman & Littlefield Publishers|isbn=978-1-4422-4432-0|page=1724}}</ref>

In the Ukrainian Greek Catholic Church, ] began with the 1930s corrections of the liturgical books by Metropolitan ]. 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 ] within the ].<ref>Cyril Korolevsky, ''Metropolitan Andrew (1868–1944)'', Translated and Edited by Fr. Serge Keleher. Stauropegion Brotherhood, Lviv, 1993.</ref>

De-latinization in the UGCC gained further momentum with the 1964 decree '']'' of the ]) and several subsequent documents. Latinizations were discarded within the ], while among Byzantine Catholics in Western Ukraine, forced into a clandestine existence following the Soviet ban on the UGCC, the latinizations remained, "an important component of their underground practices".<ref> Stéphanie Mahieu and Vlad Naumescu (2008), ''Churches In-between: Greek Catholic Churches in Postsocialist Europe'', Halle Studies in the Anthropology of Eurasia. Page 162, Footnote 10.</ref> In response, some priests, nuns, and candidates for the priesthood found themselves, "forced towards the periphery of the church since 1989 because of their wish to 'keep the tradition'." In some eparchies, particularly those of ] and ]-], the bishops would immediately suspend any priest who, "displayed his inclination toward 'traditionalist' practices".<ref> Stéphanie Mahieu and Vlad Naumescu (2008), ''Churches In-between: Greek Catholic Churches in Postsocialist Europe'', Halle Studies in the Anthropology of Eurasia. Pages 164–165.</ref>

Vlad Naumescu reports that an article in the February 2003 issue of '']'', the official journal of the Ukrainian Greek Catholic Church, written by a student of the ], which since its 1994 foundation has been, "the strongest progressive voice within the Church". The article named priests and parishes in every ] in Ukraine as being involved in "a well-organized movement" and who described themselves as "traditionalists". According to the article, they constituted "a parallel structure" with connections with the ] and with a charismatic leader in Fr. ], the Pastor of St. Peter and Paul's Church in the ] of ]-Riasne.<ref>" in Stephanie Mahieu, Vlad Naumescu (editors), ''Churches In-between: Greek Catholic Churches in Postsocialist Europe'' (LIT Verlag Münster 2008), pp. 161–162, {{ISBN|978-3-8258-9910-3}}</ref>

According to Vlad Naumescu, "Religious life in a traditionalist parish followed the model of the 'underground church.' Devotions were more intense, with each priest promoting his parish as a 'place of pilgrimage' for the neighboring areas, thus drawing larger crowds on Sunday than his local parish could provide. On Sundays and feast days, religious services took place three times a day (in Riasne), and the Sunday liturgy lasted for two and a half to three hours. The main religious celebrations took place outside the church in the middle of the neighborhood, and on every occasion traditionalists organized long processions through the entire locality. The community was strongly united by its common opponent, re-enacting the model of the 'defender of faith' common to times of repression. This model, which presupposes clear-cut attitudes and a firm moral stance, mobilized the community and reproduced the former determination of the 'underground' believers."<ref> Stephanie Mahieu, Vlad Naumescu (editors), ''Churches In-between: Greek Catholic Churches in Postsocialist Europe'' (LIT Verlag Münster 2008), page 164. {{ISBN|978-3-8258-9910-3}}</ref>

=== Priestly Society of Saint Josaphat ===
The ] (SSJK), which operates a seminary, ] convent, and numerous parishes, receives priestly orders from the bishops of the SSPX. Its superior, Father ], has accused the UGCC hierarchy of using intense psychological pressure against priests who are reluctant or unwilling to de-Latinise.

In 2003, Cardinal ], Major Archbishops of Kyiv-Galicia, excommunicated Father Kovpak, but this act was later declared null and void by the ] due to lack of canonical form.

On 22 November 2006, ] ], who was then a member of the ] (SSPX), ordained two priests and seven deacons in ], ], for the SSJK. Fr. 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&nbsp;– this in spite of the difference of language, nationality and even rite."<ref>{{cite web |url=http://www.laportelatine.org/accueil/entret/2006/jenkins/versionanglaise/anglais2006.php |title=La Porte Latine - Jenkins anglais |access-date=2006-08-11 |url-status=dead |archive-url=https://web.archive.org/web/20060823133035/http://www.laportelatine.org/accueil/entret/2006/jenkins/versionanglaise/anglais2006.php |archive-date=23 August 2006 |df=dmy-all }}</ref>

Archeparch ] of Lviv, the Archeparchy in which the PSSJ is most active, denounced the ordinations as a "criminal act", and condemned Fr. Kovpak's participation in the ceremony. He stressed that the two priests whom Bishop Williamson had ordained would not receive faculties within the Archeparchy.<ref>The Holy See likewise declared SSPX priests "suspended from exercising their priestly functions" (, Secretary of the ] Commission {{webarchive|url=https://web.archive.org/web/20030202034019/http://www.unavoce.org/articles/2003/perl-011803.htm |date=2 February 2003 }}). A minority of them - ordained before 1976 by archbishop ] for the SSPX - remain 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.</ref> Officials of the Lviv archdiocese said that Kovpak could face ], and that ''"'he deceives the church by declaring that he is a Greek (Byzantine) Catholic priest,' while supporting a group '''' that uses the old Latin liturgy exclusively, eschewing the Byzantine tradition, and does not maintain allegiance to the Holy See."''<ref> The accusation of "eschewing the Byzantine tradition" refers to Father Kovpak's championing of Latinising elements which were followed by Ukrainian Greek Catholic Church since the 17th century, but forcibly purged following the Second Vatican Council.</ref>

Father Kovpak's excommunication process was restarted by the hierarchy of the Ukrainian Greek Catholic Church and was confirmed by the ] on 23 November 2007.<ref name="Ukrainian priest excommunicated"> Catholic World News, 21 November 2007</ref>

=== Sedevacantism and Conclavism in the Ukrainian Greek Catholic Church ===
{{main|Ukrainian Orthodox Greek Catholic Church}}

In March 2008 a group of ] priests in ], Ukraine, announced that four of them had been consecrated as bishops in order to save the Ukrainian Greek Catholic Church (UGCC) from heresy and apostasy and in August 2009, they announced the formation of the ].<ref>. Uogcc.org.ua (11 August 2009). Retrieved on 2013-07-04.</ref> Having elected ] Basilian priest Fr. Anthony Elias Dohnal as "Patriarch Elijah", they declared ], establishing the ] (UOGCC).<ref>. Uogcc.org.ua. Retrieved on 4 July 2013.</ref><ref>{{Cite web|url=http://uogcc.org.ua/res/download/pastoral_letter_for_the_catholic_church.doc|title=Pastoral letter for the Catholic Church}}</ref>

The group was promptly excommunicated by the UGCC,<ref>{{Cite web |title=UOGCC / English / About Church |url=http://uogcc.org.ua/en/church/article/?article=4581 |access-date=2023-10-09 |website=uogcc.org.ua}}</ref> an act that was later confirmed by the ]<ref>{{Cite web |date=2012-04-02 |title=Vatican Says Excommunication of "Pidhirtsi Fathers" Final |url=http://old.risu.org.ua/eng/news/article;26027 |access-date=2023-10-09 |website=risu.org.ua|archive-url=https://web.archive.org/web/20120402003907/http://old.risu.org.ua/eng/news/article;26027 |archive-date=2012-04-02 }}</ref> and the ].<ref>{{Cite web |last=NULL |date=2012-03-29 |title=Dichiarazione della Santa Sede sui "sedicenti vescovi greco-cattolici di Pidhirci" |url=https://it.zenit.org/2012/03/29/dichiarazione-della-santa-sede-sui-sedicenti-vescovi-greco-cattolici-di-pidhirci/ |access-date=2023-10-09 |website=ZENIT - Italiano |language=it-IT}}</ref>

The UOGCC later ], Archbishop ] the former ], in October 2019. Whether Viganò accepted this "election" is unclear.<ref>{{Cite web |title=Habemus papam {{!}} |url=http://vkpatriarhat.org/en/?p=16979 |access-date=2023-10-09 |language=en}}</ref>

There have been allegations in both '']'' and the Lviv-based newspaper '']'' that the church leadership is linked to the ].<ref> Andrew Higgins (June 21, 2014). . '']''</ref>

== Relations with the Holy See ==
The Holy See recognises as fully legitimate the preference that many Catholics have for the earlier forms of worship. This was stated in Pope John Paul II's 1988 apostolic letter '']'' and Pope Benedict XVI's 2007 ] '']''. The Holy See does not extend its approval to those who oppose the present-day Church leadership, which is reiterated in '']''.<ref>{{Cite web |last1=Weinandy |first1=Thomas |last2=Cavadini |first2=John |last3=Healy |first3=Mary |date=2022-12-01 |title=A Synoptic Look at the Failures and Successes of Post-Vatican II Liturgical Reforms |url=https://churchlifejournal.nd.edu/articles/a-synoptic-look-at-the-failures-and-successes-of-post-vatican-ii-liturgical-reforms/ |access-date=2023-05-30 |website=Church Life Journal |language=en}}</ref>

=== ''Ecclesia Dei'' Commission ===
The ] was founded in July 1988 in the wake of John Paul II's apostolic letter '']''. Benedict XVI was a member of the Commission during his tenure as Cardinal Prefect of the ]. Speaking on 16 May 2007 to the Fifth General Conference of the Bishops of Latin America and the Caribbean, Cardinal Castrillón, the current head of the Commission, said his department had been founded for the care of those "traditionalist Catholics" who, while discontented with the liturgical reform of the ], had broken with Archbishop ] "because they disagreed with his schismatic action in ordaining Bishops without the required papal mandate". 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 ] to ]." 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 ] in the celebration of the ] and the other ]s."<ref>The text of Cardinal Castrillón's speech, in the language in which he gave it, can be consulted at {{webarchive|url=https://web.archive.org/web/20070525080327/http://www.celam.info/content/view/277/332/ |date=25 May 2007 }} (Retrieved 17 May 2007) or at {{Dead link|date=February 2023 |bot=InternetArchiveBot |fix-attempted=yes }} (Retrieved 7 December 2008). English translations may be consulted at (Retrieved 7 December 2008), and extracts are given in English at {{Webarchive|url=https://web.archive.org/web/20160304185942/http://www.adoremus.org/0607NewsViews.html |date=2016-03-04 }}(Retrieved 7 December 2008).</ref>

In 2019, Pope Francis suppressed this commission and transferred its responsibilities directly to the ].<ref>{{cite web |last1=Tornielli |first1=Andrea |title=Ecclesia Dei, exceptional nature ends |url=https://www.vaticannews.va/en/vatican-city/news/2019-01/editorial-ecclesia-dei-exceptional-nature-ends.html |website=Vatican News |date=19 January 2019 |access-date=14 February 2024}}</ref>

==Validity of holy orders==

The conferring of ] may be ].<ref>See especially Canons </ref> The Catholic Church 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 or the Institute of Christ the King Sovereign Priest, 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.<ref> by ] concerning his remission of the excommunication of the four bishops of the Society of St Pius X</ref>

The Holy See declared devoid of canonical effect the consecration ceremony conducted by Archbishop ] for the ] group on December 31,1975, while expressly refraining from pronouncing on its validity. It made the same statement with regard also to any later ordinations that those bishops might confer, saying that: <blockquote>as for those who have already thus unlawfully received ordination or any who may yet accept ordination from these, whatever may be the validity of the orders (''quidquid sit de ordinum validitate''), the Church does not and will not recognise their ordination (''ipsorum ordinationem''), and will consider them, for all legal effects, as still in the state in which they were before, except that the penalties remain until they repent.<ref>Sacred ], Decree ''Episcopi qui alios'' of 17 September 1976 – ''Acta Apostolicae Sedis'' 1976, page 623.</ref></blockquote>


==Demographics== ==Demographics==
{{See also|Preconciliar rites after the Second Vatican Council#Demography}}
In 2005, ] reported that "the Vatican" estimated the number of those served by the Fraternity of St Peter, the Society of St Pius X and similar groups at "close to 1 million".<ref>{{cite web |last1=McCaffrey |first1=Roger A. |last2=Woods Jr. |first2=Thomas E. |date=May 2005 |title=Catholic World News : "All We Ask is for the Mass" |url=http://www.cwnews.com/news/viewstory.cfm?recnum=37861 |url-status=dead |archive-url=https://web.archive.org/web/20060202233825/http://www.cwnews.com/news/viewstory.cfm?recnum=37861 |archive-date=2 February 2006 |access-date=30 June 2011 |publisher=Cwnews.com}}</ref>


==List of groups==
The numbers of such Traditional Catholics is very hard to pin down. Worldwide, they probably do not number more than six million. However, in common with other strongly religious groups, such as ], ], and ], they tend to have large families and a high birthrate. Demand for the ] is very high; many families are hard-put to find one to go to. Conversions from other religions (mainly ]) are not uncommon, but the reverse seems to be quite rare. The sex scandals rocking the Catholic Church have not appeared to have affected this growth to any appreciable degree. Traditional Catholics appear to be most common in the ], with significant numbers in western ] (especially ] and ]), ], ], ], and ].
{{Main|Communities using the Tridentine Mass}}
{{Unreferenced section|date=June 2021}}

This is a list of notable traditionalist Catholic groups. Some are in full communion with the ]; some have irregular status according to doctrines and disciplines of the Catholic Church.

As of 2023, largest priestly communities described as traditionalist are ] with 707 priests, ] with 368 priests, ] with 147 priests and ] with 61 priests.

===Canonically regular traditionalist groups===
* ]
* ]
* ]
* ]
* ]
* ]
* ]
* ]
* ]
* ] also called the ''Order of the Poor Knights of Christ''
* ]
* ]
* ] (Still River, MA group only)
* ]
* ] Catholics<ref>{{cite news |last1=Meltzer |first1=Marisa |title=Dimes Square Gets the Hotel It Deserves |url=https://www.nytimes.com/2022/07/25/style/dimes-square-nine-orchard-hotel.html |access-date=6 November 2023 |work=The New York Times |date=July 25, 2022}}</ref>

===Canonically irregular traditionalist groups===
* ]
* ]
* ]
* ]
* ] in Park Hills, Kentucky

===Sedevacantist groups===
* ]
*]
* ]

===Sedeprivationist groups===
* ]
* ]

===Conclavist groups===
* ]
* ]


==See also== ==See also==


===Doctrinal and liturgical issues===
*]
* ]
*]
* '']''
*]
* ]
*]
*] * ]
*] * ]
*] * ]
*] * ]
* ]
*]

*]
===Comparable phenomena in other churches===
*]
* ], a comparable phenomenon in the ] which dates back to the 17th century
*]
* ], ] and the ]—comparable phenomena in the ] that date to the 1920s
*]
* ], a comparable phenomenon in the ]
* ], a similar movement in ] denominations


===Other===
==Books supportive of the traditional Catholic movement==
* ], which started in comparable circumstances surrounding ] and the ]
* Patrick Henry Omlor,
* ]
* Michael Treharne Davies, "Cranmer&#8217;s Godly Order" ISBN 1912141247, "Pope John's Council," "Pope Paul&#8217;s New Mass" ("Liturgical Revolution" trilogy).
* ], for a discussion about a traditionalist Catholic news service which was shut down
* Archbishop Marcel Lefebvre, "Open Letter to Confused Catholics"
* ] – an American newspaper dedicated to traditionalist themes
* Father Paul Kramer M.Div., STL, "A Theological Vindication of Roman Catholic Traditionalism"
* ], American group focused on traditional education
* Christopher A. Ferrara and Dr. Thomas E. Woods, Jr., "The Great Facade: Vatican II and the Regime of Novelty in the Roman Catholic Church" ISBN 1890740101
* ] 1967 manifesto that angered traditionalists
* Romano Amerio, John P., Fr. Parsons, "Iota Unum" ISBN 0963903217
* Atila Sinke Guimarães, Michael J. Matt, John Vennari, Marian T. Horvat, "We Resist You To The Face" ISBN 096721663X
* Fr. Adrian Fortescue, "The Mass: A Study of the Roman Liturgy" ISBN 1930278268
* Monsignor Klaus Gamber, "Reform of the Roman Liturgy: Its Problems and Background" ISBN 0912141050
* Griff Ruby, "The Resurrection of the Roman Catholic Church - A Guide to the Traditional Catholic Movement" ISBN 0595250181 and ISBN 0595771491
* Benns T Stanfill and Bawden Davin, "Will the Catholic Church Survive the Twentieth Century?" http://www.WillCatholicChurchSurviv.Homestead.com/Book.html


==Footnotes== ==References==
{{reflist|35em}}
<sup>1</sup> ''An Exclusive Interview with Cardinal Castrill&oacute;n Hoyos'', , Vol. 13, No. 2, Spring 2004, pp. 5&ndash;6.


==External links== ==Further reading==
* {{cite book|last=Hull|first=Geoffrey|title=The Banished Heart: Origins of Heteropraxis in the Catholic Church|url=https://books.google.com/books?id=3Jp0QwAACAAJ|publisher=Bloomsbury Academic|year=2010|location=London, UK|isbn=9780567442208}}
* {{cite book|first=Edward|last=Jarvis|author-link=Edward Jarvis (author)|title=Sede Vacante: The Life and Legacy of Archbishop Thuc|url=https://books.google.com/books?id=ID0GwgEACAAJ|access-date=29 August 2019|publisher=The Apocryphile Press|year=2018|location=Berkeley, CA|isbn=9781949643022}}
* {{cite book|last=Jungmann|first=Joseph|url=https://books.google.com/books?id=1ns7zQEACAAJ|title=The Mass Of The Roman Rite: Its Origins and Development (Missarum Sollemnia)|volume=1|location=Allen, TX|publisher=Christian Classics|year=1986|isbn=0870611666}}
* {{cite book|last=Manning|first=Christel|title=God Gave Us the Right: Conservative Catholic, Evangelical Protestant, and Orthodox Jewish Women Grapple with Feminism|url=https://books.google.com/books?id=vNsQ97AE0zwC|publisher=Rutgers University Press|year=1999|isbn=0813525993}}
* {{cite encyclopedia|last=Margry|first=Peter Jan|editor-last=Maunder|editor-first=Chris|year=2019|title=The Global Network of Deviant Revelatory Marian Movements|encyclopedia=The Oxford Handbook of Mary|url=https://books.google.com/books?id=NgulDwAAQBAJ|location=NY|publisher=Oxford University Press|pages=662–683|isbn=9780198792550}}
* {{cite book|last=Radecki, CMRI|first=Frs. Francisco and Dominic|title=Tumultuous Times|publisher=St.Joseph's Media|location=Wayne, MI / Newhall, CA|isbn=0971506108|year=2004}}
* {{cite book|last=Sinke Guimarães|first=Atila|title=In the Murky Waters of Vatican II|publisher=MAETA|location=Metairie|isbn=1889168068|year=1997}}
* {{cite book|first1=Mary Jo|last1=Weaver|first2=R. Scott|last2=Appleby|title=Being Right: Conservative Catholics in America|url=https://books.google.com/books?id=W1KFNeoVo-UC|year=1995|publisher=Indiana University Press|location=Bloomington|isbn=9780253209993|access-date=28 November 2020}}


{{Traditionalist Catholicism|state=collapsed}}
*
{{Second Vatican Council}}
* a basic overview of the traditionalist movement
{{SSPX}}
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{{Palmarian Church}}
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{{Authority control}}
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*
*
*
*
*
*
*
*
*
*
*
*
*
*
*
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* online book by priests and theologians of the Society of St. Pius X. In .pdf format.
*
* Cardinal Ottaviani's words to Pope Paul VI concerning the Novus Ordo Missae
*
* -- An indult parish.
*
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*
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* Published Quarterly.


] ]
]

Latest revision as of 22:24, 15 December 2024

Catholic religious movement This article is about the contemporary movement. For the 19th-century theological position, see Traditionalism (19th-century Catholicism).
Mass celebrated ad orientem according to the Tridentine form of the Roman Rite. The ornate altar and priests' vestments are characteristic of Traditionalist Catholic practice.
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    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). Traditionalist Catholics particularly emphasize the Tridentine Mass, the Roman Rite liturgy largely replaced in general use by the post-Second Vatican Council Mass of Paul VI.

    Many Traditionalist Catholics disliked the liturgical changes that followed the Second Vatican Council, and prefer to continue to practice pre-Second Vatican Council traditions and forms. Some also see present teachings on ecumenism as blurring the distinction between Catholics and other Christians. 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.

    A minority of Traditionalist Catholics reject the current papacy of the Catholic Church and follow positions of sedevacantism, sedeprivationism, or conclavism. As these groups are no longer in full communion with the pope and the Holy See, they are not regarded by Holy See to be members of the Catholic Church, but instead separate religious groupings. A distinction is often made between these groups (sometimes called Radical Traditionalists) and Catholics who accept the teachings and authority of the Catholic Church while still preferring older traditions and practices as well as the Tridentine Mass in Latin.

    History

    Toward the end of the Second Vatican Council, Father Gommar DePauw came into conflict with Cardinal Lawrence Shehan, Archbishop of Baltimore, over the interpretation of the council's teachings, particularly on liturgical matters. In January 1965, DePauw incorporated an organization called the Catholic Traditionalist Movement in New York State, purportedly with the support of Cardinal Francis Spellman, Archbishop of New York.

    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. 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. Priests who participated in this were listed as being on a leave of absence by their bishops, who disapproved of their actions.

    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. In 1988, Lefebvre and another bishop consecrated four men as bishops without papal permission, resulting in excommunication latae sententiae for all six men directly involved. 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. In 2009, Pope Benedict XVI lifted the excommunications of the four surviving bishops, but clarified that the society had "no canonical status within the Catholic Church."

    The Istituto Mater Boni Consilii (IMBC) was founded in 1985. It is a sedeprivationist religious congregation of clergy who were dissatisfied with the SSPX's position on the Pope, i.e., acknowledging John Paul II as pope but disobeying him. 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.

    Some Catholics took the position of sedevacantism, which teaches Pope John XXIII and his successors are heretics and therefore cannot be considered popes, and that the Catholic Church's sacraments are not valid. One sedevacantist group, the Society of Saint Pius V (SSPV), broke off from the SSPX in 1983, due to liturgical disputes. Another sedevacantist group, the Congregation of Mary Immaculate Queen (CMRI), formed spontaneously among the followers of Francis Schuckardt, but he was later expelled due to scandals and CMRI is now more aligned with other sedevacantist groups.

    Other groups known as Conclavists have elected their own popes in opposition to the post-Vatican II pontiffs. They are not considered serious claimants except by their very few followers.

    Different types

    Tridentine Mass in a chapel of the Cathedral of the Holy Cross, Boston, Palm Sunday 2009

    Canonically regular 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 the documents of the Second Vatican Council and regard the changes associated with the Council (such as the revision of the Mass) as legitimate, but celebrate the older forms with the approval of the Holy See.

    There are also multiple monastic communities, including

    See Communities using the Tridentine Mass for a more detailed list.

    Society of Saint Pius X

    The Society of Saint Pius X (SSPX) was founded in 1970, with the authorization of the bishop of Lausanne, Geneva and Fribourg, by Archbishop Marcel Lefebvre. Lefebvre was declared to have incurred automatic excommunication in 1988, after illicit consecrations. In January 2009 the Prefect of the Congregation for Bishops remitted the excommunications the Congregation had declared to have been incurred by the Society's bishops in 1988.

    More recently, the Vatican has granted SSPX priests the authority to hear confessions and has authorized local ordinaries, in certain circumstances, to grant delegation to SSPX priests to act as the qualified witness required for valid celebration of marriage. The Our Lady of Guadalupe Monastery in Silver City, New Mexico, which is affiliated with the SSPX, is seeking Vatican approval through the society.

    In 2017, a statement from the Holy See said the SSPX had an irregular canonical status "for the time being".

    Sedeprivationists

    Main article: Sedeprivationism

    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. Sedeprivationists teach that the popes from Pope John XXIII onward fall into this category. Sedeprivationism is currently endorsed by two groups:

    Sedevacantists

    Main article: Sedevacantism

    Sedevacantists hold that the Vatican II popes have forfeited their position through their acceptance of heretical teachings connected with the Second Vatican Council and consequently there is at present no true pope. They conclude, on the basis of their rejection of the revised Mass rite and 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 ordination from sources such as Archbishop Pierre Martin Ngô Đình Thục.

    The terms sedevacantist and sedevacantism derive from the Latin phrase sede vacante ("while the chair/see is vacant"). Sedevacantist groups include:

    Conclavists

    Main article: Conclavism

    Conclavism is the belief and practice of some who, claiming that all recent occupants of the papal see are not true popes, elect someone else and propose him as the true pope to whom the allegiance of Catholics is due.

    Positions

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    Pope Benedict XVI contrasted the "hermeneutic of discontinuity and rupture" that some apply to the Council (an interpretation adopted both by certain traditionalists and by certain "progressives") with the "hermeneutic of reform, as it was presented first by Pope John XXIII in his Speech inaugurating the Council on 11 October 1962 and later by Pope Paul VI in his Discourse for the Council's conclusion on 7 December 1965." He made a similar point in a speech to the bishops of Chile in 1988, when he was still Cardinal Joseph Ratzinger:

    declared that he has finally understood that the agreement he signed aimed only at integrating his foundation into the "Conciliar Church". 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.

    Responding to a comment that some consider tradition in a rigid way, Pope Francis remarked in 2016, "there’s a traditionalism that is a rigid fundamentalism; this is not good. Fidelity on the other hand implies growth. 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. It progresses, consolidates itself with the years, developing itself with time, deepening itself with age'.”

    Radical Traditionalists' assessment of Vatican II

    Radical Traditionalists' claims that substantive changes have taken place in Catholic teaching and practice since the Council often crystallize around the following specific alleged examples:

    • Sedevacantist Donald J. Sanborn rejects an ecclesiology that he claims fails to recognize the Catholic Church as the one true church established by Jesus Christ, and instead holds that the Roman Catholic Church is some subset of the church Christ founded. He sees some of the confusion as stemming from an unclear understanding of the phrase "subsists in" which appears in the Vatican II document Lumen gentium, and which the Church has declared applies uniquely to the Catholic Church and means the "perduring, historical continuity and permanence of all the elements instituted by Christ in the Catholic Church, in which the Church of Christ is concretely found on this earth". He claims that this "new ecclesiology" contradicts Pope Pius XII's Mystici corporis Christi and other papal documents.
    • The SSPX denounces a teaching on collegiality that attributes to the bishops of the world a share, with the Pope, of responsibility for the Church's governance in a way that it claims is destructive of papal authority and encourages a "national" church mentality that undermines the primacy of the Holy See. It also claims that national bishops' conferences, whose influence greatly increased following the Council, "diminish the personal responsibility of bishop" within their dioceses.

    Criticism of the Radical Traditionalists' positions

    Those who in response to these criticisms by certain traditionalists defend the decisions of the Second Vatican Council and the subsequent changes made by the Holy See make the following counterclaims:

    • The criticisms are false, exaggerated, or lacking appreciation of the organic character of Tradition, traditionalist criticisms that Dignitatis humanae contradicts the Church's earlier teaching on religious liberty are an example.
    • Traditionalists who claim that there has been a break from and discontinuity with the Church's traditional teaching are displaying a Protestant attitude of "private judgment" on matters of doctrine instead of accepting the guidance of the Magisterium of the Church.
    • Traditionalists fail to distinguish properly between changeable pastoral practices (such as the liturgy of the Mass) and the unchangeable principles of the Catholic faith (such as the dogmas surrounding the Mass).
    • Traditionalists of this kind treat papal authority in much the same way as the dissident, liberal Catholics. While liberals believe that, on sexual matters, "the Pope can teach whatever he wants... but whether or not he should be listened to is very much an open question", the stance of certain traditionalists on the reform of the Mass liturgy and contemporary teachings on ecumenism and religious liberty amounts to the view that, on these issues, "faithful Catholics are always free to resist folly. As theories of religious dissent go, Catholic liberals couldn't ask for anything more."
    • Traditionalists claim that the Second Vatican Council was pastoral (and not infallible), but Paul VI subsequently emphasized the authoritative nature of the Council's teachings.

    Reception

    Integrism is traditionalist Catholicism that integrates social and political contexts. Kay Chadwick described Catholic integrism as a holding "anti-Masonic, anti-liberal and anti-Communist" political objectives. 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. A Tridentine Mass was celebrated before the annual National Front party meeting. Lefebvre was fined in France for "racial defamation" and "incitement to racial hatred" for proposing the removal of immigrants – particularly Muslims – from Europe. Lefebvre also supported Latin American dictatorships, Charles Maurras, Philippe Pétain, and the continued occupation of French Algeria.

    The Southern Poverty Law Center (SPLC) used the term radical traditionalist Catholics to refer to those who "may make up the largest single group of serious anti-Semites in America, subscribe to an ideology that is rejected by the Vatican and some 70 million mainstream American Catholics. Many of their leaders have been condemned and even excommunicated by the official church." The SPLC claims that adherents of radical traditional Catholicism "routinely pillory Jews as 'the perpetual enemy of Christ'", reject the ecumenical efforts of the Vatican, and sometimes assert that all recent Popes are illegitimate. 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" and that "Radical traditional Catholics" also embrace "extremely conservative social ideals with respect to women."

    The SPLC clarifies: "Radical traditionalists are not the same as Catholics who call themselves 'traditionalists'—people who prefer the old Latin Mass to the mass now typically said in vernacular languages—although the radicals, as well, like their liturgy in Latin."

    Practices

    Traditionalist Catholicism has been described as "a self-conscious revival of the liturgies, practices, and trappings of an earlier time in the Catholic Church" and this manifests in a number of ways.

    Rite of Mass

    Altar of Santa Cecilia in Trastevere, erected in 1700 and still used today. 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 Roman Rite liturgy of the Mass had before the liturgical reform of 1969–1970, in the various editions of the Roman Missal published between 1570 and 1962. This form is generally known as the Tridentine Mass, though traditionalists usually prefer to call it the Traditional Mass. Many refer to it as the Latin Mass, though Latin is the language also of the official text of the post-Vatican II Mass, to which vernacular translations are obliged to conform, and canon law states that "the eucharistic celebration is to be carried out in the Latin language or in another language provided that the liturgical texts have been legitimately approved." In his 2007 motu proprio Summorum Pontificum Pope Benedict XVI relaxed the regulations on use of the 1962 Missal, designating it "an" extraordinary form of the Roman Rite, as opposed to "the" ordinary or normal form, as revised successively by Pope Paul VI and Pope John Paul II.

    The Pope ruled that priests of the Latin Church can freely choose between the 1962 Roman Missal and the later edition "in Masses celebrated without the people". Such celebrations may be attended by those who spontaneously ask to be allowed. Priests in charge of churches can permit stable groups of laypeople attached to the earlier form to have Mass celebrated for them in that form, provided that the celebrating priest is "qualified to and not juridically impeded". 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.

    In 2021, Pope Francis promulgated Traditionis custodes, amending and abrogating parts of Summorum Pontificum.

    Individual and private devotions

    Some traditionalist Catholics stress on following customs prevailing immediately before the Second Vatican Council, such as the following:

    • Fasting from Midnight until the reception of Holy Communion. The traditional Catholic rule of fasting from midnight until the reception of Holy Communion (this Eucharistic Fast is from both food and liquids), which is required by the 1917 Code of Canon Law, was shortened in 1953 by Pope Pius XII to a 3-hour fast. In 1966, Pope Paul VI reduced the fast further to one hour, a rule included in the 1983 Code of Canon Law. Some traditional Catholics groups require fasting from midnight until they receive Holy Communion at Mass, while others will keep a Eucharistic fast for at least three hours.
    • Kneeling to receive Communion directly upon the tongue, under the Host species alone, and from the hand of a cleric rather than a layperson. The SSPX regards the practice of receiving communion in the hand (though ancient and authorised by the Holy See) as an abuse.
    • Women wearing a headcovering when praying at home and when worshipping inside a church which is discussed in 1 Corinthians 11 and required by the 1917 Code of Canon Law. Many Traditionalist Catholic women wear a veil, a hat, or a headscarf when praying at home and when worshipping inside a church.

    Clothing and lifestyle

    Traditional Catholics, with respect to male and female gender roles, often adhere to the doctrine of complementarianism.

    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.

    It is commonplace for women who identify as traditionalist Catholics to wear a head covering (veil) while praying at home and attending celebrations of the Mass.

    In the Ukrainian Greek Catholic Church

    Since the Second Vatican Council, various Eastern Catholic Churches have removed some practices and emphases that were derived from those of the Latin Church. Opposition to this has been given relatively high publicity with regard to the Ukrainian Greek Catholic Church (UGCC).

    Background

    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). Leo's successor Pope Pius X said that the priests of the newly created Russian Catholic Church should offer the Divine Liturgy Nec Plus, Nec Minus, Nec Aliter ("No more, No Less, No Different") than priests of the Russian Orthodox Church and the Old Believers.

    In the Ukrainian Greek Catholic Church, liturgical de-latinization began with the 1930s corrections of the liturgical books by Metropolitan Andrey Sheptytsky. 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.

    De-latinization in the UGCC gained further momentum with the 1964 decree Orientalium Ecclesiarum of the Second Vatican Council) and several subsequent documents. Latinizations were discarded within the Ukrainian diaspora, while among Byzantine Catholics in Western Ukraine, forced into a clandestine existence following the Soviet ban on the UGCC, the latinizations remained, "an important component of their underground practices". In response, some priests, nuns, and candidates for the priesthood found themselves, "forced towards the periphery of the church since 1989 because of their wish to 'keep the tradition'." In some eparchies, particularly those of Ivano-Frankivsk and Ternopil-Zboriv, the bishops would immediately suspend any priest who, "displayed his inclination toward 'traditionalist' practices".

    Vlad Naumescu reports that an article in the February 2003 issue of Patriayarkhat, the official journal of the Ukrainian Greek Catholic Church, written by a student of the Ukrainian Catholic University, which since its 1994 foundation has been, "the strongest progressive voice within the Church". The article named priests and parishes in every eparchy in Ukraine as being involved in "a well-organized movement" and who described themselves as "traditionalists". According to the article, they constituted "a parallel structure" with connections with the Society of St. Pius X and with a charismatic leader in Fr. Basil Kovpak, the Pastor of St. Peter and Paul's Church in the suburb of Lviv-Riasne.

    According to Vlad Naumescu, "Religious life in a traditionalist parish followed the model of the 'underground church.' Devotions were more intense, with each priest promoting his parish as a 'place of pilgrimage' for the neighboring areas, thus drawing larger crowds on Sunday than his local parish could provide. On Sundays and feast days, religious services took place three times a day (in Riasne), and the Sunday liturgy lasted for two and a half to three hours. The main religious celebrations took place outside the church in the middle of the neighborhood, and on every occasion traditionalists organized long processions through the entire locality. The community was strongly united by its common opponent, re-enacting the model of the 'defender of faith' common to times of repression. This model, which presupposes clear-cut attitudes and a firm moral stance, mobilized the community and reproduced the former determination of the 'underground' believers."

    Priestly Society of Saint Josaphat

    The Priestly Society of Saint Josaphat (SSJK), which operates a seminary, Basilian convent, and numerous parishes, receives priestly orders from the bishops of the SSPX. 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. Fr. 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."

    Archeparch Ihor Vozniak of Lviv, the Archeparchy in which the PSSJ is most active, denounced the ordinations as a "criminal act", and condemned Fr. Kovpak's participation in the ceremony. He stressed that the two priests whom Bishop Williamson had ordained would not receive faculties within the Archeparchy. Officials of the Lviv archdiocese said that Kovpak could face excommunication, and that "'he deceives the church by declaring that he is a Greek (Byzantine) Catholic priest,' while supporting a group that uses the old Latin liturgy exclusively, eschewing the Byzantine tradition, and does not maintain allegiance to the Holy See."

    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.

    Sedevacantism and Conclavism in the Ukrainian Greek Catholic Church

    Main article: Ukrainian Orthodox Greek Catholic Church

    In March 2008 a group of Basilian priests in Pidhirtsi, Ukraine, announced that four of them had been consecrated as bishops in order to save the Ukrainian Greek Catholic Church (UGCC) from heresy and apostasy and in August 2009, they announced the formation of the Ukrainian Orthodox Greek Catholic Church. Having elected Czech Basilian priest Fr. Anthony Elias Dohnal as "Patriarch Elijah", they declared that the Holy See was vacant, establishing the Ukrainian Orthodox Greek Catholic Church (UOGCC).

    The group was promptly excommunicated by the UGCC, an act that was later confirmed by the Apostolic Signatura and the Congregation for the Doctrine of Faith.

    The UOGCC later "elected" a new Pope, Archbishop Carlo Maria Viganò the former Apostolic Nuncio to the United States, in October 2019. Whether Viganò accepted this "election" is unclear.

    There have been allegations in both The New York Times and the Lviv-based newspaper Expres that the church leadership is linked to the Russian intelligence services.

    Relations with the Holy See

    The Holy See recognises as fully legitimate the preference that many Catholics have for the earlier forms of worship. This was stated in Pope John Paul II's 1988 apostolic letter Ecclesia Dei and Pope Benedict XVI's 2007 motu proprio Summorum Pontificum. The Holy See does not extend its approval to those who oppose the present-day Church leadership, which is reiterated in Traditionis Custodes.

    Ecclesia Dei Commission

    The Pontifical Commission Ecclesia Dei was founded in July 1988 in the wake of John Paul II's apostolic letter Ecclesia Dei. Benedict XVI was a member of the Commission during his tenure as Cardinal Prefect of the Congregation for the Doctrine of the Faith. Speaking on 16 May 2007 to the Fifth General Conference of the Bishops of Latin America and the Caribbean, Cardinal Castrillón, the current head of the Commission, said his department had been founded for the care of those "traditionalist Catholics" who, while discontented with the liturgical reform of the Second Vatican Council, had broken with Archbishop Marcel Lefebvre "because they disagreed with his schismatic action in ordaining Bishops without the required papal mandate". 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."

    In 2019, Pope Francis suppressed this commission and transferred its responsibilities directly to the Congregation for the Doctrine of the Faith.

    Validity of holy orders

    The conferring of holy orders may be valid but illicit. The Catholic Church 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 or the Institute of Christ the King Sovereign Priest, 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 Pierre Martin Ngô Đình Thục for the Carmelite Order of the Holy Face group on December 31,1975, while expressly refraining from pronouncing on its validity. It made the same statement with regard also to any later ordinations that those bishops might confer, saying that:

    as for those who have already thus unlawfully received ordination or any who may yet accept ordination from these, whatever may be the validity of the orders (quidquid sit de ordinum validitate), the Church does not and will not recognise their ordination (ipsorum ordinationem), and will consider them, for all legal effects, as still in the state in which they were before, except that the penalties remain until they repent.

    Demographics

    See also: Preconciliar rites after the Second Vatican Council § Demography

    In 2005, Catholic World News reported that "the Vatican" estimated the number of those served by the Fraternity of St Peter, the Society of St Pius X and similar groups at "close to 1 million".

    List of groups

    Main article: Communities using the Tridentine Mass
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    This is a list of notable traditionalist Catholic groups. Some are in full communion with the Holy See; some have irregular status according to doctrines and disciplines of the Catholic Church.

    As of 2023, largest priestly communities described as traditionalist are Society of Saint Pius X (SSPX) with 707 priests, Priestly Fraternity of Saint Peter (FSSP) with 368 priests, Institute of Christ the King Sovereign Priest (ICKSP) with 147 priests and Institute of the Good Shepherd (IBP) with 61 priests.

    Canonically regular traditionalist groups

    Canonically irregular traditionalist groups

    Sedevacantist groups

    Sedeprivationist groups

    Conclavist groups

    See also

    Doctrinal and liturgical issues

    Comparable phenomena in other churches

    Other

    References

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    26. Schluenderfritz, Malcolm (2022-03-30). "Is it so different?". Where Peter Is. Retrieved 2023-05-30.
    27. Michael W. Cuneo, The Smoke of Satan: Conservative and Traditionalist Dissent in Contemporary American Catholicism (JHU Press, 1999 ISBN 0-8018-6265-5, ISBN 978-0-8018-6265-6), p. 119
    28. Likoudis, James; Whitehead, Kenneth D. (1982). The Pope, the Council, and the Mass: answers to the questions the "traditionalists" are asking (41 ed.). W. Hanover, Mass: Christopher Publ. House. ISBN 978-0-8158-0400-0.
    29. Chadwick, Kay (2000). Catholicism, Politics and Society in Twentieth-century France. Liverpool University Press. ISBN 9780853239741. Retrieved 15 February 2015.
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    31. Phillips, Maggie (12 July 2022). "Back to the Land". Tablet Magazine. Retrieved 26 July 2023.
    32. Code of Canon Law, canon 928 (emphasis added)
    33. "Motu Proprio Summorum Pontificum on the "Roman liturgy prior to the reform of 1970" (July 7, 2007) | BENEDICT XVI". www.vatican.va.
    34. "Letter to the Bishops that accompanies the Apostolic Letter "Motu Proprio data" Summorum Pontificum on the Roman liturgy prior to the reform of 1970 (July 7, 2007) | BENEDICT XVI". www.vatican.va.
    35. "Summorum Pontificum, art. 2". Sanctamissa.org. Archived from the original on 10 October 2012. Retrieved 30 June 2011.
    36. "Summorum Pontificum, art. 4". Sanctamissa.org. Archived from the original on 10 October 2012. Retrieved 30 June 2011.
    37. "Summorum Pontificum, art. 5". Sanctamissa.org. Archived from the original on 10 October 2012. Retrieved 30 June 2011.
    38. "Press Release from the General Superior of the Priestly Society of Saint Pius X, 7 July 2007". Fsspx.org. 17 June 2011. Archived from the original on 19 February 2009. Retrieved 30 June 2011.
    39. Allen, Elise Ann (16 July 2021). "Francis reverses Benedict's liberalization of use of older Latin Mass". Crux. Retrieved 16 July 2021.
    40. "Motu proprio Sacram communionem". Ewtn.com. Retrieved 30 June 2011.
    41. "Canon 919". Intratext.com. 4 May 2007. Retrieved 30 June 2011.
    42. "Lesson 28 — Holy Communion". Congregation of Mary Immaculate Queen. 6 September 2016. Retrieved 2 March 2021. 3. All Catholics may receive Holy Communion after fasting three hours from food and alcoholic drinks and one hour from non-alcoholic drinks. This rule applies to Holy Communion at midnight Mass as well as at Masses celebrated in the morning, afternoon or evening. A priest's permission is not needed. 4. Catholics are urged to observe the eucharistic fast from midnight as formerly, and also to compensate for the use of the new privileges by works of charity and penance, but these practices are not obligatory.
    43. Mater Dei Latin Mass Parish (2017-02-23). "Fasting and Abstinence - Current and Traditional Practices". Mater Dei Catholic Parish. Retrieved 2023-05-30.
    44. Anscar J. Chupungco, Handbook for Liturgical Studies: The Eucharist (Liturgical Press, 1999 ISBN 0-8146-6163-7, ISBN 978-0-8146-6163-5) p. 307
    45. Michael Kunzler, The Church's Liturgy (LIT Verlag Berlin-Hamburg-Münster, 2001 ISBN 3-8258-4854-X, 9783825848545), p. 241
    46. Sacred Congregation for Divine Worship, Letter "En réponse a la demande" to presidents of those conferences of bishops petitioning the indult for communion in the hand, 29 May 1969 published also in Acta Apostolicae Sedis, 61 (1969) 546–547
    47. Why should Catholics have nothing to do with the Novus Ordo Missae?. sspx.org
    48. ^ Fisher, Simcha (3 December 2019). "The types of women who veil at Mass". America Magazine. Retrieved 15 November 2020.
    49. Cieslik, Emma (4 October 2021). ""Smells and Bells": Catholic Material Religion in Twenty-First-Century America". Smithsonian Center for Folklife and Cultural Heritage. Retrieved 11 October 2024.
    50. Schar, Amanda. "Feminism and Faith: How Women Find Empowerment in the Roman Catholic Church" (2019). Celebration of Learning.
    51. Moczar, Diane (2013). The Church Under Attack: Five Hundred Years that Split the Church and Scattered the Flock. Sophia Institute Press. p. 202. ISBN 978-1-933184-93-7.
    52. Evans, Rachel Held (2012). A Year of Biblical Womanhood. Thomas Nelson. p. 126. ISBN 978-1-59555-367-6.
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    56. Cyril Korolevsky, Metropolitan Andrew (1868–1944), Translated and Edited by Fr. Serge Keleher. Stauropegion Brotherhood, Lviv, 1993.
    57. Stéphanie Mahieu and Vlad Naumescu (2008), Churches In-between: Greek Catholic Churches in Postsocialist Europe, Halle Studies in the Anthropology of Eurasia. Page 162, Footnote 10.
    58. Stéphanie Mahieu and Vlad Naumescu (2008), Churches In-between: Greek Catholic Churches in Postsocialist Europe, Halle Studies in the Anthropology of Eurasia. Pages 164–165.
    59. Vlad Naumescu, "Continuities and Ruptures of a Religious Tradition: Making ‘Orthodoxy’ in the Ukrainian Greek Catholic Church" in Stephanie Mahieu, Vlad Naumescu (editors), Churches In-between: Greek Catholic Churches in Postsocialist Europe (LIT Verlag Münster 2008), pp. 161–162, ISBN 978-3-8258-9910-3
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    61. "La Porte Latine - Jenkins anglais". Archived from the original on 23 August 2006. Retrieved 11 August 2006.
    62. The Holy See likewise declared SSPX priests "suspended from exercising their priestly functions" (Letter of Monsignor Camille Perl, Secretary of the Ecclesia Dei Commission Archived 2 February 2003 at the Wayback Machine). A minority of them - ordained before 1976 by archbishop Marcel Lefebvre for the SSPX - remain 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.
    63. Catholic World News: Byzantine Catholics decry Lefebvrite inroads into Ukraine The accusation of "eschewing the Byzantine tradition" refers to Father Kovpak's championing of Latinising elements which were followed by Ukrainian Greek Catholic Church since the 17th century, but forcibly purged following the Second Vatican Council.
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    76. See especially Canons 1012–1023
    77. Letter of His Holiness Pope Benedict XVI to the Bishops of the Catholic Church concerning the remission of the excommunication of the four Bishops consecrated by Archbishop Lefebvre by Pope Benedict XVI concerning his remission of the excommunication of the four bishops of the Society of St Pius X
    78. Sacred Congregation for the Doctrine of the Faith, Decree Episcopi qui alios of 17 September 1976 – Acta Apostolicae Sedis 1976, page 623.
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    Further reading

    Traditionalist Catholicism
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    but later reconciled
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    Independent, but no
    public renunciation
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    Operating with partial papal faculties
    People
    Sedeprivationist
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    or Mysticalist
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    Second Vatican Council
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    Name
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    Society of Saint Pius X
    History SSPX
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