SSPX: Why Is the SSPX So Criticized?

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JMJ

As long as you are ok with what happens in other Catholic Churches, Traditional Catholics will be left 'alone'. 

This is a paraphrase of words spoken by an Archbishop to Traditional Catholics (with a sprinkling of SSPX) who had requested the Traditional Latin Mass under Summorum Pontificum.

This reflects that attitude of the Church towards anyone who takes issue with some of the ambiguities of Vatican II and the post-conciliar magisterium. 

If you reject the papacy but are ok with V2, the New Mass, and what Rome has stated since 1965 - then you are welcome.

Question some of the more abiguous statements and ask for Rome to realise that a circle is not a square - then you are in for a world of hurt.

This is where the SSPX exists and has existed from almost its very first moments. Pointing out contradictions with previous magisterium is not acceptable - under any condition.

Why?

Because it will cause the whole V2 house of cards to fall.

I guess only when the contradictions are truly resolved will the SSPX be reconciled and the Emperor put his clothes back on.

P^3

Courtesy of SSPX.news: Why is the SSPX So Criticized?

The Society of Saint Pius X is often wrongly accused of being in rupture with the Church. Yet, it fully recognizes the authority of the Pope while believing that resistance may be necessary when faith is at stake. Why does this position provoke so much criticism?

Three Attitudes Towards the Crisis

The crisis shaking the Church has been evident for several decades: a collapse in religious practice, a drop in vocations, a loss of the sense of the sacred and of sin, and doctrinal and liturgical confusion. Certainly, some good news, such as the increase in adult baptisms in certain countries, may bring joy to Catholics, but it does not, far from it, compensate for the disaster we have been witnessing for more than half a century. 

Analyses differ regarding the causes of this crisis and the remedies to be applied. Nevertheless, three attitudes towards this situation can be schematically distinguished.

First, the official Church authorities, despite their differences and certain observations, often respond to the crisis with structural reforms but remain united in their commitment to implementing the guidelines of the Second Vatican Council: the conservatives by slowing down the process, the progressives by accelerating it. The difference is not the direction, but the speed.

Next, there are the canonically recognized traditional ex-Ecclesia Dei communities, which retain the traditional liturgy while being more or less tolerated within official legal structures. Their apostolate is largely dependent on the goodwill, always revocable, of the ecclesiastical authorities towards them.

Finally, the SSPX, which considers that the errors disseminated since the council and the liturgical reform are at the root of the current crisis and that they must be denounced publicly, giving itself the means according to what Providence allows it.

The essential difference between these two groups lies not in their attachment to the traditional Mass, but in their public judgment on the causes of the crisis. Canonically recognized traditional communities continue, by virtue of their statutes, to institutionally accept the Second Vatican Council and the liturgical reforms. They may criticize certain excesses or interpretations, but they do not contest the principles or the legitimacy of the reforms.

The SSPX, on the contrary, considers that several conciliar teachings, particularly on religious freedom, ecumenism and collegiality, as well as the liturgical reform itself, constitute deep causes of the crisis and must therefore be subjected to doctrinal criticism.

Many priests, religious and even bishops, however, privately acknowledge to varying degrees some of the serious difficulties caused by the conciliar reforms, but few dare to say so publicly, for fear of reactions, unjust sanctions or compromising their apostolate.

The SSPX, faithful to the line laid down by Archbishop Lefebvre, believes that it would be a crime to remain silent when faith is at stake. It therefore continues to denounce what it considers to be the causes of the crisis, even if this brings it serious sanctions, shameful and unfounded accusations of schism, incomprehension, or hostility.

In the great crises of Church history, the saints did not choose silence; they spoke when the truth demanded it. When an error jeopardizes faith and the salvation of souls, silence ceases to be prudence and becomes abdication. True charity does not consist in avoiding conflict, but in defending the truth, whatever the consequences.

The SSPX therefore continues to affirm what it holds from its founder: the current crisis can only be overcome by returning fully to the Catholic faith of all time, to the traditional Mass and to the constant Magisterium of the Church, without compromise with the novelties that have fostered this crisis.

This position in no way signifies a rejection of the authority of the Pope or the bishops.

The SSPX fully recognizes the jurisdictional power of the Pope and of the bishops legitimately appointed by him. Every day, at Holy Mass, it prays for the Sovereign Pontiff and for the bishop of the diocese.

For your holy Catholic Church: deign to pacify it, preserve it, unify it and govern it throughout the whole world, in union with your servant our Pope Leo XIV, and with the bishop of the diocese…, as well as with all the faithful and all those who profess the Catholic and Apostolic faith.

She does the same during the Benediction of the Blessed Sacrament and in private prayers. Priests and the faithful also pray for the intentions of the Sovereign Pontiff, as prescribed by the Church for the granting of indulgences.

In the sacristies of its churches and chapels is the name of the reigning Pope as well as that of the diocesan bishop.

The Society receives the Pope's teachings with complete submission when they conform to the constant doctrine of the Church. Thus, it fully adheres to the condemnation of abortion and contraception, the prohibition of women's ordination to the priesthood, and the maintenance of priestly celibacy.

Therefore, the SSPX has neither a systematic refusal to submit to the Pope and the bishops, nor any desire to establish a parallel Church. The SSPX absolutely rejects any intention, will, or spirit of schism. It is not a "Lefebvrist" or "traditionalist" party; it simply considers itself Catholic, Apostolic, and Roman.

The Society believes, however, that it has a duty to resist when ecclesiastical authorities seek to impose teachings or practices that it cannot fail to recognize as contrary to the constant magisterium of the Church, for example certain recent orientations, such as the admission of divorced and remarried people to communion (Amoris laetitia ), the blessings of same-sex couples (Fiducia supplicans ), synodality, or various declarations that relativize the social kingship of Christ, the uniqueness of the Catholic Church as a means of salvation, or the permanent value of the traditional liturgy.

This resistance is circumstantial, temporary and strictly limited to points where the authorities objectively deviate from the long-standing doctrine.

The day when ecclesiastical authorities return unconditionally to teaching and practicing what the Church has always taught and practiced, the Fraternity has always affirmed that its bishops, priests, faithful, seminaries, religious houses, churches, chapels and schools will be entirely at their disposal.

In the meantime, she continues to believe that the best service she can render to the Church, the Pope and the bishops consists precisely in continuing her work, in complete fidelity to the Catholic faith of all time, in particular through the episcopal consecrations of July 1st next, necessary for the continuity of her apostolate.

(Sources : FSSPX District Deutschland FB - Bulletin Notre-Dame d'Aquitaine de printemps 2026 - FSSPX Actualités)

Photo : Aaron of L.A. Photography / Shutterstock