What Is a Traditional Catholic? - Fr. Michael DeSaye 09-18-23

Summary

Fr. Michael DeSaye presents a detailed exploration of what it means to be a traditional Catholic in the post-Vatican II era, particularly focusing on the liturgical and doctrinal changes that have shaped the contemporary Church crisis. He begins by describing the drastic transformation of the Catholic Mass after Vatican II—from the Latin Tridentine Mass, celebrated quietly with Gregorian chant and the priest facing the altar, to the vernacular Novus Ordo Mass with a priest facing the people and contemporary music. This shift caused shock and resistance among many Catholics, leading to the emergence of the traditional Catholic movement, which primarily sought to preserve the traditional Latin Mass and uphold traditional Catholic morals, modesty, frequent confession, and often homeschooling.

Fr. DeSaye categorizes traditional Catholics into three main groups: 

1. the Society of St. Pius X (SSPX), which operates independently of the Vatican and rejects collaboration with clergy loyal to Pope Francis (Bergoglio); 
2. the Fraternity of St. Peter (FSSP) and similar groups that celebrate the traditional Mass within the Church’s juridical structure and remain obedient to the Vatican; 
3. and diocesan priests inspired by Pope Benedict XVI’s Summorum Pontificum (2007), who secretly or irregularly celebrate the traditional Latin Mass while officially serving the Novus Ordo. These diocesan priests often harbor doubts about the legitimacy of Pope Francis and even entertain the idea that Benedict XVI might have been the last true pope, a position known as Benevacantism.

Fr. DeSaye argues that attacking Pope Francis personally, even if he were proven a heretic, would not resolve the Church’s crisis, which is rooted deeper in the post-Vatican II changes and the alleged invalidity of the popes since John XXIII. According to Fr. DeSaye, these popes and their reforms represent a break from authentic Catholicism, introducing a new religion with altered doctrines, worship, and morality. Since the Church cannot defect from the truth given by Christ, those occupying the papal office since Vatican II cannot be true popes.

Consequently, Fr. DeSaye  advocates for Sedevacantism—the belief that the papal seat has been vacant since Vatican II—as the only genuinely Catholic stance today. It emphasizes that this is not an extremist or optional opinion but a requirement of the Catholic faith. To accept the post-Vatican II popes as legitimate would mean denying the Church’s infallibility and indefectibility, thereby endangering one’s faith and salvation. Fr. DeSaye concludes by urging Catholics to recognize this reality and reject the post-Vatican II papacy to preserve the integrity of their faith.

Highlights

• Vatican II brought a radical change to the Mass, shifting from the traditional Latin Mass to the vernacular Novus Ordo Mass, causing shock and resistance among many Catholics.
• Traditional Catholics are often identified by their preference for the Latin Mass, modest dress, frequent confession, and adherence to traditional moral teachings, with some even homeschooling their children.
• There are three main groups of traditional Catholics: SSPX (outside Vatican structures), FSSP and similar groups (within Vatican structures), and diocesan priests inspired by Summorum Pontificum who celebrate the Latin Mass irregularly.
• Some traditional Catholics and priests harbor doubts about the legitimacy of Pope Francis and the post-Vatican II popes, with a faction known as Benevacantists considering Benedict XVI the last true pope.
• The crisis in the Church is not just about the personal heresy of Pope Francis, but the broader rupture caused by Vatican II’s reforms and the new religion imposed on the Church.
• Sedevacantism, the belief that the papal seat has been vacant since Vatican II, is presented as the only truly Catholic response to the crisis, not a fringe ideology.
• Accepting the post-Vatican II popes as legitimate undermines the Catholic doctrines of infallibility and indefectibility, risking the salvation of the faithful.

Key Insights

• Vatican II’s Liturgical Reform as a Catalyst for Crisis: The transition from the Latin Tridentine Mass to the Novus Ordo Mass was not merely a change in language or music but a profound liturgical and theological rupture that unsettled the faithful and sparked a traditionalist reaction. This shift symbolizes the broader post-conciliar changes that many see as a departure from authentic Catholicism.
• Diversity Within Traditional Catholicism: The traditionalist movement is not monolithic but divided into distinct groups with varying relationships to the Vatican. SSPX’s rejection of Vatican authority contrasts sharply with FSSP’s obedience,