Sedevacantism

Sedevacantism is a traditionalist Catholic movement which holds that since the 1958 death of Pius XII the occupiers of the Holy See are not valid popes due to their espousal of one or more heresies and that, for lack of a valid pope, the See of Rome is vacant.^[1]^[2] Sedevacantism owes its origins to the rejection of the theological and disciplinary changes implemented following the Second Vatican Council (1962–1965).

The term sedevacantism is derived from the Latin phrase sede vacante, which means "the chair [of the Bishop of Rome] being vacant".^[2]^[3] The phrase is commonly used to refer specifically to a vacancy of the Holy See which takes place from the Pope's death or renunciation to the election of his successor.

The number of sedevacantists is unknown and difficult to measure; estimates range from tens of thousands to hundreds of thousands.^[4] Various fractions of conclavists among sedevacantists have proceeded to end the perceived vacancy in the Holy See by electing their own pope.^[5]

Positions

Origin

Sedevacantism owes its origins to the rejections of theological and disciplinary changes implemented following the Second Vatican Council (1962–1965).^[6] Sedevacantists reject this Council, on the basis of their interpretations of its documents on ecumenism and religious liberty, among others, which they see as contradicting the traditional teachings of the Catholic Church and as denying the unique mission of Catholicism as the one true religion, outside of which there is no salvation.^[7] They also say that new disciplinary norms, such as the Mass of Paul VI promulgated on 3 April 1969, undermine or conflict with the historical Catholic faith and are deemed blasphemous, while post-Vatican II teachings, particularly those related to ecumenism, are labelled heresies.^[8] They conclude, on the basis of their rejection of the revised Mass rite and of postconciliar church teaching as false, that the popes involved are also false.^[1] Among even traditionalist Catholics,^[2]^[9] this is a quite divisive question.^[1]^[2]

Traditionalist Catholics who are not sedevacantists recognize the legitimate line of popes leading to and including Pope Francis.^[10] Sedevacantists, however, claim that the infallible Magisterium of the Catholic Church could not have decreed the changes made in the name of the Second Vatican Council, and conclude those who issued these changes could not have been acting with the authority of the Catholic Church.^[11] Accordingly, they hold that Pope John XXIII and his successors have left the true Catholic Church and thus lost legitimate authority. A notorious heretic, they say, cannot be the Catholic pope.^[12]

Justification

While sedevacantist arguments often hinge on interpretations of modernism as being a heresy, this is also debated.^{[clarification needed]}^[13]

Positions within sedevacantism

Clergy, Mass, and sacraments

Some sedevacantists accept the consecrations and ordinations of sedevacantist bishops and priests, and the offering of Masses and the administration of sacraments by the said bishops and priests, to be licit because of epikea,^[14]^[15]^[16] i.e. "the interpretation of the mind and will of him who made the law".^[17] In this case, the ecclesiastical laws (e.g. prohibition of consecrations of bishops without papal mandate; prohibition of administration of sacraments without ecclesiastical authorization) are interpreted to cease when to follow them would be impossible, harmful, or unreasonable,^[18] or would mean transgressing divine laws (e.g. the church must have bishops and priests; Catholics must attend Mass and receive the sacraments), and because of a historical precedent for consecrating Catholic bishops during a long vacancy of the Holy See.^[14]^[15]

Liturgy

Anthony Cekada considers that a question among sedevacantists is whether it is permissible to go to "una cum" Masses. These are Traditional Latin Masses naming the man considered by the majority of Catholics as the Pope in the Roman Canon in the "Te igitur" prayer, specifically where the priest says "una cum famulo tuo Papa nostro N" (“together with Thy Servant N., our Pope.”) Cekada argues that it is not, under any circumstances, permissible.^[19]

Relationship to sedeprivationism

In contrast to sedevacantists, sedeprivationists affirm the Thesis of Cassiciacum by the Dominican theologian Bishop Michel-Louis Guérard des Lauriers as being a valid position, which states that John XXIII and his successors are popes materialiter sed non formaliter (“materially but not formally”), and that post-Vatican II popes will become legitimate once they recant their heresies.

This position is endorsed by the Istituto Mater Boni Consilii and the Orthodox Roman Catholic Movement.^[20]^[21]^[22]

Demography

There are estimated to be between several tens of thousands and more than two hundred thousand sedevacantists worldwide,^{[citation needed]} mostly concentrated in the United States, Mexico, Canada, France, the United Kingdom, Italy and Australia, but the actual size of the movement has never been accurately assessed. It remains extremely difficult to do so for a wide range of reasons, such as the fact that not all sedevacantists identify as such, nor do they necessarily belong to avowedly sedevacantist groups or societies.^[23]

Early proponents

Early proponents of sedevacantism include:

Bishop Francis Schuckardt, an American who was part of the Blue Army of Our Lady of Fátima, until he publicly took the position in 1967 that the Holy See was vacant and that the body that had emerged from the Second Vatican Council was no longer the Catholic Church. He was illicitly consecrated a bishop by Daniel Q. Brown and founded the Congregation of Mary Immaculate Queen (CMRI), from which he was expelled in 1984. He later established a new sect, the Traditional Latin Rite Catholic Church (TLRCC).
Bishop Daniel Q. Brown, an American former Old Catholic bishop who converted to sedevacantism and an associate of Schuckardt. Later reverted to Old Catholicism.
Joaquín Sáenz y Arriaga, a Mexican Jesuit priest and theologian who put forward sedevacantist ideas in his books The New Montinian Church (August 1971) and Sede Vacante (1973). His writings gave rise to the sedevacantist movement in Mexico he led with the priests Moisés Carmona and Adolfo Zamora. Together they formed the Unión Católica Trento (Tridentine Catholic Union); Carmona was illicitly consecrated bishop in 1981 by Ngô Đình Thục.
Francis E. Fenton, an American priest inspired by Sáenz's writings and founded the Orthodox Roman Catholic Movement as an American parallel to the Mexican Unión Católica Trento.
Michel-Louis Guérard des Lauriers, a French Dominican priest and theologian who developed the Thesis of Cassiciacum in the 1970s. He was illicitly consecrated bishop in 1981 by Ngô Đình Thục.
Several American priests of the Society of Saint Pius X (SSPX): Daniel Dolan, Anthony Cekada, and Donald Sanborn, reportedly sedevacantists in the 1970s, who were expelled with several other priests by Archbishop Marcel Lefebvre for holding this view. Nine of these priests later founded the Society of Saint Pius V (SSPV) in 1983. Dolan and Sanborn were later illicitly consecrated bishops.
Oswald Baker, an English priest who was a know sedevacantist by at least 1982, and reportedly some time prior to that.
Lucian Pulvermacher, an American missionary priest who left the Catholic Church in 1976 and in 1998 was elected pope of the conclavist "True Catholic Church" with the papal name “Pius XIII”.

Bishops and holy orders

Catholic theology holds that any bishop can validly ordain any baptized male to the priesthood, and any priest to the episcopacy, provided that, with the intention to do what the church does, he uses a rite of ordination or consecration considered valid by the Catholic Church.^[24]^[25]

Sedevacantist bishops

Consecrated before Vatican II

The only known Catholic bishop consecrated before the Second Vatican Council who publicly became sedevacantist was Vietnamese Archbishop Ngô Đình Thục (consecrated in 1938), former Vicar Apostolic of Vĩnh Long, Vietnam and former Archbishop of Huế, Vietnam.

Bishop Alfredo Méndez-Gonzalez (consecrated in 1960), former Bishop of Arecibo, Puerto Rico, though not having publicly identified as a sedevacantist, associated himself with sedevacantist priests and consecrated a bishop for them.

Thục line bishops

“Thục line” bishops are those bishops who derive their episcopacy from Archbishop Thục or bishops of his lineage. Many bishops in the “Thục line” belong to the non-sedevacantist Palmarian Catholic Church; this is due to Thục having consecrated Bishop Clemente Domínguez y Gómez, later the Pope of the Palmarian Church, and the very numerous episcopal consecrations within this organization.

On 7 May 1981, Thục consecrated the sedeprivationist French priest Michel-Louis Guérard des Lauriers as a bishop.^[26]^[27]^[28] Des Lauriers was a French Dominican theologian and a papal advisor.^[29]

On 17 October 1981, Thục consecrated the sedevacantist Mexican priests Moisés Carmona and Adolfo Zamora as bishops.^[27]^[28] Carmona and Zamora had been sedevacantist leaders and propagators in Mexico^[30] for many years, and were among the priests who formed the Tridentine Catholic Union.

The Vatican declared Thục latae sententiae excommunicated for these consecrations and for his declaration of Sedevacantism.^[27]

Méndez-line bishops

On 19 October 1993, in Carlsbad, California, United States, Bishop Méndez-Gonzalez consecrated the sedevacantist Clarence Kelly of the Society of Saint Pius V (SSPV) to the episcopacy. By Méndez's wish, the consecration was kept secret until his death in 1995.^[31]

There are two sedevacantist bishops who descend from Bishop Méndez through Bishop Kelly.^[32]^[33] Both are bishops of the Congregation of Saint Pius V.

Whose lineages derive from earlier movements

A considerable number of sedevacantist bishops are thought to derive their holy orders from Bishop Carlos Duarte Costa, who in 1945 set up his own independent Brazilian Catholic Apostolic Church.^[34]^{[page needed]} While Duarte Costa was not a sedevacantist, he instead questioned the papacy as an institution, denying papal Infallibility and rejecting the pope's universal jurisdiction.^[35] In further contrast to most Catholic traditionalists, Duarte Costa was left-wing.^[36]

Groups

Sedevacantist groups include:

Congregation of Mary Immaculate Queen (CMRI), formed in 1967. It operates in North America, South America, Europe, and Asia and is based in Omaha, Nebraska, United States. Its bishop is Mark Pivarunas.
Most Holy Family Monastery (MHFM), a traditional Catholic monastery in Fillmore, New York, founded in 1967 and led by Michael and Peter Dimond.
Society of Saint Pius V (SSPV), formed in 1983 when nine American priests split from the Society of Saint Pius X over a number of issues including using the liturgical reforms implemented under Pope John XXIII.^[37] It operates in North America from Oyster Bay Cove, New York, United States, and was headed by Bishop Clarence Kelly until his death in December 2023.^[38]
Istituto Mater Boni Consilii (Institute of the Mother of Good Counsel; IMBC), a sedeprivationist group formed in 1985 when four Italian priests left the Society of Saint Pius X. It operates in Europe and Argentina. Based in Verrua Savoia, Turin, Italy, its bishop is Geert Stuyver.
Sociedad Sacerdotal Trento (Priestly Society of Trent; SST), formed in 1993 by priests of the deceased Bishop Moisés Carmona. Its bishop is Martín Dávila Gandara.
Roman Catholic Institute (RCI), founded in 1993 by Bishop Donald Sanborn. It consists of Sanborn, his priests, and some of his seminarians, and is based in Brooksville, Florida.

References

^ ^a ^b ^c Appleby, R. Scott (1995), Being Right: Conservative Catholics in America, Indiana University Press, p. 257, ISBN 978-0253329226
^ ^a ^b ^c ^d Marty, Martin E.; Appleby, R. Scott (1994), Fundamentalisms Observed, University of Chicago Press, p. 88, ISBN 978-0226508788
^ Neuhaus, Richard John (2007), Catholic Matters: Confusion, Controversy, and the Splendor of Truth, Basic, p. 133, ISBN 978-0465049356
^ Collinge, William J. (2012). Historical dictionary of Catholicism (2nd ed.). Lanham, MD: Scarecrow Press. p. 399. ISBN 978-0810857551. from tens of thousands to hundreds of thousands
^ Chryssides, George D. (2012). Historical Dictionary of New Religious Movements (2nd ed.). Scarecrow Press. p. 99. ISBN 978-0810879676.
^ Madrid, Patrick; Vere, Peter (2004), More Catholic Than the Pope: An Inside Look at Extreme Traditionalism, Our Sunday Visitor, p. 169, ISBN 1931709262
^ Jarvis, E. Sede Vacante: the Life and Legacy of Archbishop Thuc, Apocryphile Press, Berkeley CA, 2018, pp. 8–10.
^ Flinn, Frank K (2007), Encyclopedia of Catholicism, Facts on File, p. 566, ISBN 978-0816054558
^ Collinge, William J (2012), Historical Dictionary of Catholicism, Scarecrow, p. 566, ISBN 978-0810879799
^ Gibson, David (2007), The Rule of Benedict: Pope Benedict XVI and His Battle with the Modern World, Harper Collins, p. 355, ISBN 978-0061161223
^ Marty, Martin E; Appleby, R. Scott (1991), Fundamentalisms Observed, University of Chicago Press, p. 66, ISBN 0226508781
^ Wójcik, Daniel (1997), The End of the World As We Know It: Faith, Fatalism, and Apocalypse in America, New York University Press, p. 86, ISBN 0814792839
^ Jarvis, E. Sede Vacante: the Life and Legacy of Archbishop Thuc, Apocryphile Press, Berkeley CA, 2018, pp. 152–53.
^ ^a ^b "Episcopal Consecration During Interregnums". CMRI: Congregation of Mary Immaculate Queen. 22 September 2016. Retrieved 2 December 2023.
^ ^a ^b "The Consecration of Bishops During Interregna". CMRI: Congregation of Mary Immaculate Queen. 22 September 2016. Retrieved 2 December 2023.
^ Rev. Anthony Cekada. "Canon Law and Common Sense".
^ Rev. Henry Davis. "Moral and Pastoral Theology", vol. 1, p. 188.
^ Rev. Henry Davis. Moral and Pastoral Theology, vol. 1, p. 168. "Law need not be fulfilled even by a subject, if it has become impossible, or harmful, or unreasonable, or useless in general"
^ Rev. Anthony Cekada. "The Grain of Incense: Sedevacantists and Una Cum Masses". November 2007.
^ Istituto Mater Boni Consilii (IMBC). "Who we are". Retrieved 29 August 2021.
^ Most Rev. Donald Sanborn. "The material Papacy". Retrieved 29 August 2021.
^ Most Rev. Donald Sanborn. "De Papatu Materiali". "Pars Prima" and "Pars Secunda". Retrieved 29 August 2021.
^ Jarvis, E. Sede Vacante: the Life and Legacy of Archbishop Thuc, Apocryphile Press, Berkeley CA, 2018, p. 9.
^ Pope Leo XIII. "Apostolicae curae".
^ Ahaus, H. (1911). Holy Orders. In The Catholic Encyclopedia.
^ Likoudis, James; Whitehead, Kenneth D. (2006). The Pope, the Council, and the Mass: Answers to Questions the "Traditionalists" Have Asked. Emmaus Road Publishing. p. 148. ISBN 9781931018340.
^ ^a ^b ^c "Notification by the Vatican (L'Osservatore Romano, English Edition, 18 April 1983, Page 12)".
^ ^a ^b Heller, Eberhard. AFFIDAVIT DECLARING THE EPISCOPAL CONSECRATIONS OF THEIR EXCELLENCIES BISHOP M. L. GUERARD DES LAURIERS, BISHOP MOISÉS CARMONA AND BISHOP ADOLFO ZAMORA. 14 February 1992. In Einsicht, February 1992. Retrieved 24 February 2022.
^ M.L. Guérard des Lauriers, Dimensions de la Foi, Paris: Cerf, 1952.
^ "Tradicionalismo católico postconciliar y ultraderecha en Guadalajara" (PDF). Universidad de Guadalajara. Retrieved 14 September 2021.
^ Photographs and documentation of the episcopal consecration of Bishop Kelly.
^ Video of the episcopal consecration of Bp. Joseph Santay.
^ Video of the episcopal Consecration of Bp. James Carroll, CSPV.
^ Jarvis, E. God, Land & Freedom: the True Story of ICAB, Apocryphile Press, Berkeley CA, 2018
^ Jarvis, E. God, Land & Freedom: the True Story of ICAB, Apocryphile Press, Berkeley CA, 2018, pp. 64–69, 236–44.
^ Jarvis, E. God, Land & Freedom: the True Story of ICAB, Apocryphile Press, Berkeley CA, 2018, p. 64.
^ A more comprehensive list of objections can be found at "Letter of 'the Nine' to Abp. Marcel Lefebvre", The Roman Catholic, Traditional mass, May 1983
^ "Obituary of The Most Reverend Clarence J. Kelly | Dufresne & Cavanaugh Funeral Home". dufresneandcavanaugh.com. Retrieved 11 December 2023.