The Society of Saint Pius X is excommunicated—now what?

The Society of Saint Pius X, unfortunately, finally carried out its long-threatened illicit episcopal consecrations at Écône on July 1. The entire fraternity has incurred excommunication latae sententiae (by virtue of the deed). The DDF formally declared that a day after the obstinate illicit “consecrations.”

For many faithful Catholics, this news has produced sadness and confusion because a grievous public wound has been inflicted upon the visible unity of the Church. The Church has endured far greater crises across two thousand years, and Christ has remained faithful to His promise that “the gates of Hades shall not prevail against it” (Mt 16:18). Consequently, we must be aware that each act against ecclesial communion ultimately harms souls disproportionately more than it harms the institution.

Attempts to frame this episode as a failure of Pope Leo XIV are disingenuous. They ignore the plain sequence of events where Rome repeatedly reached toward the Society with extraordinary patience across several pontificates. Pope Benedict XVI lifted the excommunications of the surviving bishops in 2009, in order to encourage reconciliation. Pope Francis granted faculties for confession and marriage in generous pastoral charity despite the Society’s irregular status. Pope Leo XIV personally pleaded with the Society until the day before these consecrations and described the act as a sin of extreme gravity. Every father eventually reaches the point where an adult son freely chooses his own direction. At that point, responsibility belongs to the son rather than the father.

Any suggestion that Rome somehow forced this rupture doesn’t stand to historical scrutiny. Pope Leo exercised remarkable restraint throughout the entire controversy. He neither mocked nor humiliated the Society. He could have threatened vengeance or sought public embarrassment. Instead, he appealed with paternal affection until the final hour. His conduct, I believe, reflects the heart of a shepherd who desired reconciliation with his sons. Saint Augustine once observed that “with love for mankind and hatred of sins” (Letter 211). That describes the entire posture of our Roman Pontiff throughout this painful affair.

The Society justified its action through another appeal to a so-called state of necessity. Yet this argument has already received repeated responses from the Holy See across the decades because the Church has consistently judged that such extraordinary necessity does not exist in this case. Canon law reserves episcopal consecration without papal mandate for the gravest ecclesial offenses precisely because episcopal succession belongs to the visible unity of the Church rather than private judgment. The Catechism of the Catholic Church teaches that “the college or body of bishops has no authority unless united with the Roman Pontiff” (CCC 883). Any claimed episcopal ministry divorced from communion with Peter wounds the very structure Christ Himself established.

Moreover, this entire controversy has never centered primarily upon the Latin Mass despite endless internet debates suggesting otherwise. Pope Benedict XVI generously expanded access through Summorum Pontificum. Pope Leo himself repeatedly expressed appreciation for legitimate liturgical tradition. The central dispute concerns authority. Saint Cyprian expressed the principle with remarkable clarity when he wrote that “he can no longer have God for his Father who has not the Church for his mother” (On the Unity of the Catholic Church, 6). Every Christian eventually discovers that fidelity to rightful authority is a central necessity of the Christian faith.

Likewise, the irony within the Society’s public rhetoric has become increasingly difficult to ignore. The Society insisted that it defended Catholic unity while performing an action that visibly fractures Catholic unity. They claim fidelity to Holy Mother Church while refusing filial obedience toward the visible head whom Christ entrusted with strengthening his brethren according to Luke 22:32. They proclaim unshaking appeal to sacramental formulas and alter the mandate language of episcopal “consecrations” as it suits their current cause. They speak constantly about preserving tradition while disregarding one of the oldest traditions within Christian history, which requires episcopal communion with the successor of Peter.

Their reasoning is self-defeating, and the irony is both obvious and sad.

History repeatedly demonstrates this painful lesson. The Donatists sincerely believed they defended ecclesial purity. The Old Catholics sincerely believed they defended authentic Catholic doctrine. Each major schism sincerely believed that separation preserved something precious. Yet each separation eventually produced deeper isolation and fracture because communion always deteriorates whenever private authority is given supremacy over central ecclesial authority. Saint Irenaeus thus directed Christians toward Rome because of “its superior origin” and declared that every Church should agree with her (Against Heresies 3.3.2). Such testimony emerged during the second century, long before contemporary controversies ever existed.

Meanwhile, faithful Catholics should resist the temptation of responding with anger toward members of the Society. Many within the Society sincerely love Christ and desire reverent worship. Many priests have also sacrificed greatly for souls entrusted to their pastoral care. Their sincere intentions deserve acknowledgment. But sincere intentions cannot transform objectively and publicly disobedient actions into virtuous actions because love cannot be divorced from obedience. Christ Himself declared that “If you love me, you will keep my commandments” (Jn 14:15).

Accordingly, this entire episode should deepen our gratitude for the gift of the papacy rather than weaken it. Catholics possess a visible principle of unity precisely because Christ knew human beings would eventually divide themselves through competing interpretations of fidelity. Cardinal Joseph Ratzinger wisely observed in Called to Communion that “the primacy of Peter exists in order to guarantee obedience to Christ.” Communion with Peter protects the Church from fragmentation into countless rival claimants who each insist they alone represent the authentic Church Catholic.

Instead of becoming alarmed, every faithful Catholic should embrace prayer. Fast for those who have separated themselves further from visible communion. Offer reparation for the scandal inflicted upon countless believers who now struggle with confusion. Pray especially for the priests and seminarians whose futures have become increasingly uncertain through decisions beyond their authority. Ask the Holy Spirit to soften hardened hearts through grace because divine mercy has restored far more desperate situations throughout Christian history.

Finally, Catholics should mourn this rupture while not surrendering hope. Every family grieves whenever beloved children reject the loving embrace of their father and mother. Rome repeatedly opened her arms with patience and generosity until all reasonable avenues toward reconciliation had been exhausted. Pope Leo extended immense compassion, and the Holy See exercised remarkable forbearance.

Nevertheless, the Society chose this path through its own deliberate decision. The moral responsibility for this rupture belongs squarely with those who rejected communion rather than those who tirelessly sought reconciliation.

Pray for Pope Leo XIV. Pray for the bishops of the Church. Also, pray for the priests and laity within the Society of Saint Pius X. Pray that humility may triumph over this saddening pride and that obedience may permeate the society again. Pray also that unity may heal this division through Christ, who prayed “that they may all be one” (Jn 17:21). Catholics should mourn this wound within the Body of Christ while confidently trusting that the Divine Physician still heals every injury according to His perfect wisdom and His enduring mercy.