What I will argue here is not about the SSPX.

I am not a Society of St. Pius X member (having only ever been to one of their Masses at a conference, and to none of their chapels). I wish them well (and am aware of the criticisms), but this is my thesis:

They could vanish, and the trouble we’re in will remain….

In 2024, Cardinal Raymond Burke told Raymond Arroyo on The World Over,

“No one has been able to define what the meaning of Synodality is … [yes,] there is a role for consultation… according to the ancient Synods; [Synodality] is not an essential mark of the church. [Synodality] is extremely troublesome, and dangerous, and it needs to be needs to be corrected…”

In his appeal to the Vatican on behalf of the SSPX this February, Bishop Athanasius Schneider said,

“The current situation regarding the episcopal consecrations in the Priestly Society of St. Pius X (SSPX) has suddenly awakened the entire Church.”

Both of these prelates put their finger on the spot.

Bishop Schneider is correct: People have a sense that the situation is about more than this little faction, with its discontents, intransigence, and confidence. Even if you think theirs is a faulty confidence, be honest. Something has come up, and it’s not just about the SSPX. If it were, opposition to them would not be so heated.

The non-SSPX-yet-Francis-resisting, vaguely-Synodality-rejecting Many, feel existentially uneasy. Online pundits can dismiss and mock the Society as much as they like, but we can’t take away the prophetic quality of the witness, and those opposed to them can’t deny they spend their non-SSPX-focused time also lamenting the trouble we’re in.

We need to confront the real “state of necessity.”

Three major acts of Pope Francis represent the culmination of his mission, self-proclaimed, which was to sow confusion, and make a mess. (I will try to restrain myself to these particular acts; I am well aware that there are many others.) We’ve lived with confusion for 13 long years, and now we are waking up to what their culmination, Synodality, means for us as a Church.

The Troika of Deep Concern comprises acts aimed at the goal of changing ecclesiology from what’s expressed in the Creed to something different. We intuit it, even if we’re not (like Cardinal Burke) sure how. The Troika transforms three sides or roles of the Church: the interior, the exterior, and the unifying bloodstream of the those two, namely, worship.

The first blow: Amoris Laetitia (AL), the apostolic letter published in 2016, after the Synod on the Family. AL disrupts the inner life and promise of the Church: marriage and its covenantal transformation of the community, reflecting the union of Christ and His Church, as St. Paul tells us in Eph 5:32: “This is a great mystery.”

The Dubia cardinals spoke up about questions raised by AL in Chapter 8. While those questions are valid, I think there’s a more specific problem in the previous chapter. In my book, God Has No Grandchildren, I explain that without ever, in a document of 60,000 words on the topic, quoting or referencing the words of Our Lord that establish marriage as a sacramental union, and forbid divorce, AL calls marriage an “ideal” (implying an aspirational, rather than attainable, quality) and speaks of the possibility of recognizing “a new relationship” after divorce, including the reception of Holy Communion. In other words, by normalizing the divorced and remarried, AL calls into question God’s relationship with His people and the whole sacramental system.2

The second blow — The 2019 Abu Dhabi Declaration. (ADD) If Amoris Laetitia has to do with the mystery of the interior life of persons and of God’s love for the Church, the message of Abu Dhabi represents the abdication of the outward, centrifugal mission of the Church. It gives up on her mark of apostolicity.

Some say the ADD is not “Church teaching” because it is just a sort of proclamation, a good-will gesture, an informal expression of brotherly love. However, it’s important to remember when Bishop Schneider met with Pope Francis to urge him to add a proviso to the declaration’s most controversial passage, “The pluralism and the diversity of religions, color, sex, race and language are willed by God in His wisdom, through which He created human beings.”

Bishop Schneider reported, after the meeting:

“On the topic of my concern about the phrase used in the Abu Dhabi document – that God “wills” the diversity of religions – the Pope’s answer was very clear: he said that the diversity of religions is only the permissive will of God. He stressed this and told us: you can say this, too, that the diversity of religions is the permissive will of God.”

What happened then? Pope Francis gave the cordial nod to Bishop Schneider, but the final, official statement did not include any such amendment to the language; it was put into the record without any qualification. According to the Pope, God wills all religions. Whether this counts as “Church teaching” or not, the declaration is on record as being “implemented” as such.

I confess I was surprised when, three years after what I thought was the last straw of Amoris Laetitia, the Abu Dhabi Declaration is what shocked many of the faithful out of complacency. But perhaps the difference was that the ADD was short and to the fatal point, whereas AL was long and the point was buried.

Can we be surprised, though, that accepting the plurality of marriages is followed by accepting a plurality of faiths?

The third blow: Traditionis Custodes (TC). If AL attacks the nuptial meaning of Christ’s love for His Church by undermining marriage, and the ADD attacks the Gospel mandate to teach and convert nations, TC disrupts the circulation system that makes the Church a living body (in fact, the Body of Christ), a whole, and unites every part and function: the Liturgy in its fullness of sacraments, prayer, and celebration of the liturgical year. TC does this by tightly restricting the Traditional Latin Mass .

In theory, this is a merely legislative matter, but in the Church, there is not supposed to be a division between the legislative and the doctrinal. Everything flows from the worship of God. We’ve often said “Lex orandi, lex credendi” — the law of prayer is the law of belief. Legislation sends a message. If I were a Latinist, I would be able to provide a tag that conveys that how we worship affects our bonds, our life together, our conscience. How can Tradition, the continuous worship of millennia, with its fruits in the saints and in the conversion of all the nations, be truncated and dismissed?

We must admit it: we have come to see division as the norm and expect it. TC opened a healing liturgical wound with spitefully worded division. But with the “SSPX moment,” perhaps we are stopping to ask why we expect division. It amounts to a kind of schizophrenia and cannot be healthy for the faith.

The fourth blow, from the newly elected Pope Leo, is one more hit. Its significance is for what makes all the rest possible, in the primary fact of Revelation, the Incarnation of Our Lord Jesus Christ, Second Person of the Trinity: Mater Populi Fidelis: Doctrinal Note on Some Marian Titles, Regarding Mary’s Cooperation in the Work of Salvation.

Mary’s title of Mediatrix of all Graces and the lesser known but still valid and historical title Co-Redemptrix keep alive in the hearts of the faithful the unique and pivotal role she accepted with her fiat, in which she becomes the means of uniting heaven and earth. They are not over-pious epithets or exaggerations, but rather, true expressions leading us to the reality of the hypostatic union, in which the human nature of Our Lord deigns to originate under the heart of His Blessed Mother. Truly, there is no greater paradox in God’s revelation, no greater sign of His love for His creatures, which He seals with His death on our behalf, on the cross. In the Byzantine Divine Liturgy, the people cry out, “Theotokos, save us!”

These are the flashpoints of emergency; the SSPX highlights them but we know them as well. No matter what happens with the SSPX, whether they are excommunicated or, in some unlikely scenario, take an oath that satisfies both them and the Vatican and allows them to consecrate bishops licitly, these disruptions remain and are not resolved. The Troika drags us into Formlessness, the anti-doctrine….

From Leila Marie Lawler Substack