Source: FSSPX News
Ash Wednesday
Most Reverend Eminence,
First of all, I thank you for receiving me on 12 February, and for making public the content of our meeting, which promotes perfect transparency in communication.
I can only welcome the opening of a doctrinal discussion, as signalled today by the Holy See, for the simple reason that I myself proposed it exactly seven years ago, in a letter dated 17 January 2019.1 At that time, the Dicastery did not truly express interest in such a discussion, on the grounds—presented orally—that a doctrinal agreement between the Holy See and the Society of Saint Pius X was impossible.
For the Society’s part, a doctrinal discussion has always been—and remains—desirable and useful. Indeed, even if we do not reach an agreement, fraternal exchanges allow us to better know one another, to refine and deepen our own arguments, and to better understand the spirit and intentions behind our interlocutor’s positions—especially their genuine love for the Truth, for souls, and for the Church.
This holds true, at all times, for both parties.
This was precisely my intention in 2019, when I suggested a discussion during a calm and peaceful time, without the pressure or threat of possible excommunication, which would have undermined free dialogue—as is, unfortunately, the situation today.
That said, while I certainly rejoice at a new opening of dialogue and the positive response to my proposal of 2019, I cannot accept the perspective and objectives in the name of which the Dicastery offers to resume dialogue in the present situation, nor indeed the postponement of the date of 1 July.
I respectfully present to you the reasons for this, to which I will add some supplementary considerations.
1. We both know in advance that we cannot agree doctrinally, particularly regarding the fundamental orientations adopted since the Second Vatican Council. This disagreement, for the Society’s part, does not stem from a mere difference of opinion, but from a genuine case of conscience, arising from what has proven to be a rupture with the Tradition of the Church. This complex knot has unfortunately become even more inextricable with the doctrinal and pastoral developments of recent pontificates.
I therefore do not see how a joint process of dialogue could end in determining together what would constitute “the minimum requirements for full communion with the Catholic Church”, since—as you yourself have recalled with frankness—the texts of the Council cannot be corrected, nor can the legitimacy of the liturgical reform be challenged.
2. This dialogue is supposed to clarify the interpretation of the Second Vatican Council. But this interpretation is already clearly given in the post-Conciliar period and in the successive documents of the Holy See. The Second Vatican Council is not a set of texts open to free interpretation: It has been received, developed, and applied for sixty years by successive popes, according to precise doctrinal and pastoral orientations.
This official reading is expressed, for example, in major texts such as Redemptor hominis, Ut unum sint, Evangelii gaudium, or Amoris lætitia. It is also evident in the liturgical reform, understood in the light of the principles reaffirmed in Traditionis custodes. All these documents show that the doctrinal and pastoral framework within which the Holy See intends to situate any discussion has already been firmly established.
3. One cannot ignore the context of the dialogue proposed today. We have been waiting for seven years for a favourable response to the proposal of doctrinal discussion made in 2019. More recently, we have written twice to the Holy Father: first to request an audience, then to clearly and respectfully explain our needs and the real-life situation of the Society.
Yet, after a long silence, it is only when episcopal consecrations are mentioned that an offer to resume dialogue is made, which thus seems dilatory and conditional. Indeed, the hand extended to open the dialogue is unfortunately accompanied by another hand already poised to impose sanctions. There is talk of breaking communion, of schism,2 and of “serious consequences”. Moreover, this threat is now public, creating pressure that is hardly compatible with a genuine desire for fraternal exchanges and constructive dialogue.
4. Furthermore, to us it does not seem possible to enter into a dialogue to define what the minimum requirements for ecclesial communion might be, simply because this task does not belong to us. Throughout the centuries, the criteria for belonging to the Church have been established and defined by the Magisterium. What must be believed in order to be Catholic has always been taught with authority, in constant fidelity to Tradition.
Thus, we do not see how these criteria could be the subject of joint discernment through dialogue, nor how they could be re-evaluated today so as not to correspond to what the Tradition of the Church has always taught—and which we desire to observe faithfully in our place.
5. Finally, if a dialogue is envisaged with the aim of producing a doctrinal statement that the Society could accept regarding the Second Vatican Council, we cannot ignore the historical precedents of efforts made in this direction. I draw your attention to the most recent: the Holy See and the Society had a long course of dialogue, beginning in 2009, particularly intense for two years, then pursued more sporadically until 6 June 2017. Throughout these years, we sought to achieve what the Dicastery now proposes.
Yet, everything ultimately ended in a drastic manner, with the unilateral decision of Cardinal Müller, the Prefect of the Congregation for the Doctrine of the Faith, who, in June 2017, solemnly established, in his own way, “the minimum requirements for full communion with the Catholic Church”, explicitly including the entire Council and the post-Conciliar period.3 This shows that, if one persists in a doctrinal dialogue that is too forced and lacks sufficient serenity, in the long term, instead of achieving a satisfactory result, one only worsens the situation.
Thus, in the shared recognition that we cannot find agreement on doctrine, it seems to me that the only point on which we can agree is that of charity toward souls and toward the Church.
As a cardinal and bishop, you are above all a pastor: allow me to address you in this capacity. The Society is an objective reality: it exists. That is why, over the years, the Sovereign Pontiffs have taken note of this existence and, through concrete and significant acts, have recognised the value of the good it can accomplish, despite its canonical situation. That is also why we are speaking today.
This same Society asks you only to be allowed to continue to do this same good for the souls to whom it administers the holy Sacraments. It asks nothing else of you—no privileges, nor even canonical regularisation, which, in the current state of affairs, is impracticable due to doctrinal divergences. The Society cannot abandon souls. The need for the sacraments is a concrete, short-term need for the survival of Tradition, in service to the Holy Catholic Church.
We can agree on one point: neither of us wishes to reopen wounds. I will not repeat here all that we have already expressed in the letter addressed to Pope Leo XIV, of which you have direct knowledge. I only emphasise that, in the present situation, the only truly viable path is that of charity.
Over the last decade, Pope Francis and yourself have abundantly advocated “listening” and understanding of non-standard, complex, exceptional, and particular situations. You have also wished for a use of law that is always pastoral, flexible, and reasonable, without pretending to resolve everything through legal automatism and pre-established frameworks. At this moment, the Society asks of you nothing more than this—and above all it does not ask it for itself: it asks it for these souls, for whom, as already promised to the Holy Father, it has no other intention than to make true children of the Roman Church.
Finally, there is another point on which we also agree, and which should encourage us: the time separating us from 1 July is one of prayer. It is a moment when we implore from Heaven a special grace and, from the Holy See, understanding. I pray for you in particular to the Holy Ghost and—do not take this as a provocation—His Most Holy Spouse, the Mediatrix of all Graces.
I wish to thank you sincerely for the attention you have given me, and for the interest you will kindly take in the present matter.
Please accept, Most Reverend Eminence, the expression of my most sincere greetings and of my devotion in the Lord.
Davide Pagliarani, Superior General
+ Alfonso de Galarreta, First Assistant General
Christian Bouchacourt, Second Assistant General
+ Bernard Fellay, First Counsellor General, Former Superior General
Franz Schmidberger, Second Counsellor General, Former Superior General
Annex I: Letter from Father Pagliarani to Bishop Pozzo, 17 January 2019
Annex II: Order and Jurisdiction: The Futility of the Schism Accusation
Annex III: Letter from Cardinal Müller to Bishop Fellay, 6 June 2017
Annex II: Order and Jurisdiction: The Futility of the Schism Accusation
Annex III: Letter from Cardinal Müller to Bishop Fellay, 6 June 2017
