HENRY NOWAK, MULTICULTURALISM & DEATH TO THE WEST

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Henry Nowak was white. His murder, in an English street by a black immigrant, was aided and abetted by English police. Nowak died before their eyes, bleeding from 5 stab wounds, face down in the gravel, in police handcuffs. He said he'd been stabbed. The police didn't believe him. They ignored his last words, "I can't breathe." And the English media ignored his story.

UK Prime Minister Keir Starmer, the diabolical narcissist who leads the far-left British Labour Party, and who was "shocked and angered by the killing of George Floyd", has now condemned as "“far-right rioters and racist thugs” the thousands who protested against Henry Nowak's murder and demanded justice. Britain's first black Deputy Prime Minister, David Lammy, a son of Guyanese immigrants, chimes in with "racial equality doesn't mean treating everyone the same".

Hundreds of thousands in the UK are protesting the mass immigration of non-Western people, many illegals and criminals. Police are now reported as trained to be allies of all ethnic minorities, to believe what they say without question, to act anti-racist and come down hard on 'racists' for the offence of 'white privilege'. 

In Dublin in 2023, an Algerian asylum seeker allegedly attempted to kill three children outside their school. In East London a lone white man is attacked by a gang of non-whites and it's the lone white man who's restrained by police. In Belfast, a migrant is filmed trying to behead a man in the street and the MSM calls it 'a stabbing'. Oh, just a stabbing. Oh well, that's all right then.

Anti-white violence is not unique to the UK. In the Netherlands, where 14 year-old Tamar Boes died on a dike in 2020, hit by a car, authorities were more focused on wokeness and protecting a narrative than on justice. The system lied about the Iraqui identity of the driver, gave him a slap on the wrist and lost him for years. Only now, after massive pressure, does a real prosecution begin.

In Australia, 16 year-old Declan Cutler was set upon by a group of 8 Sudanese gang members. He suffered 152 injuries, 56 stab wounds and 66 force wounds. He was slaughtered by Africans in a Melbourne street apparently for the offence of being white. Africans held a machete to the throat of a young white boy in Melbourne & told him he was going to die. Then they forced him to fight a second white boy with the threat of otherwise killing them both.

And so we arrive in New Zealand, where a 14year-old girl was recently ambushed at the bus stop by 4 Maori teen boys screaming 'F*ck you', millimetres from her face. She went home terrified & crying. And also in New Zealand, two days ago, police called a woman into the station to explain a harmless post on social media.

Renee Rosé says, “I was called into the police station for a senior sergeant to tell me my post was unkind and “racist”, unwelcoming to the Indian community”. The sergeant was rather cross about that, walking off twice when she refused to accept she had done anything wrong or to bow down to police intimidation.

Renee adds: “This is what happens when you live under a soft tyranny of the offended peoples. I won’t silence my views to accommodate your feelings.”

Labour MP Willie Jackson threatened violence “five times worse than the Springbok tour” if the NZ Government were to clarify the nebulous 'principles' of the Treaty of Waitangi. Jackson would appear to be looking for an excuse for violence against white people, like his fellow-travellers in the Maori Party and the Greens.

Street violence such as threatened by Jackson is one of five recognised communist strategies for taking over a democracy. Another little understood tactic is “communism must be built with non-communist hands”. Good-natured, fairminded, gullible Kiwis are easily fooled into progressing communist ideas by standing on street corners waving flags for causes (like 'Free Palestine' and DEI) which are driven by communism; we should be alarmed at how far down this communist road New Zealand has blindly ventured.

David Seymour was the first NZ MP to break the awkward silence surrounding Henry Nowak - from the safety of FB

Even after New Zealand's centre-right ACT party forced the Solicitor-General to drop the explicit “think carefully” rule before prosecuting Māori, the judiciary's hijacking by socialists remains evident in Crown Law’s current guidelines (Dec 2024/Jan 2025) which still push “equitable outcomes” (DEI), highlight Māori over-representation as victims and defendants, require prosecutors to develop a basic understanding of tikanga Māori, mandate unconscious bias training and processes to mitigate “adverse biases”, and direct consideration of “relevant background and systemic factors” in prosecution decisions.

The US has been captured

Global communists at the UN and WEF intend to erase Western culture by means of the trojan horse of "multiculturalism" invented by communists like Pierre Trudeau in the '70s. Multiculturalism means embracing every other culture over the West’s, by creating chaos in Western countries to the degree that they will be reduced to reliance on Davos to restore 'law and order' through surveillance and suppression of individual rights. This is the harm inflicted by the UN's PC despots and diabolical narcissists. Starmer is one. Ardern was another.

Now, at this point in the argument we'll lose the atheists. Narcissists like Starmer and Ardern have succeeded in obliterating Western culture only so far as the Catholic Church, by the Vatican's defection since the Second Vatican Council from her universal authority and doctrine, has allowed.

Western culture is founded on Christianity, specifically on the Catholic religion which built Christendom, the greatest gift to humanity the world has ever seen in its freedom, medicine, music and the law half the world now lives by. And that civilisation has crumbled to the same degree that the Catholic Church has been weakened by  infiltration of freemasons and communists. 

'Pope Leo XIV' and Pope Leo XIII: the former epitomising betrayal of the Catholicism taught by the latter

The issue of imminent episcopal consecrations on July 1 by the Society of St Pius X (SSPX), so necessary to preserve the Catholic faith in its pristine entirety, now shines as that scriptural light put "upon a candlestick, that it may shine to all that are in the house" (Mt 5:15). 

Bishop Athanasius Schneider attested to that by stating yesterday, in an interview with Matt Gaspers, that "A remarkable number of high ranking clergy have no more the Catholic faith. They want another Church: half Protestant, half worldly, adapted to the impression of the world. Or have even lost the Catholic faith…There are a remarkable number of them over the past 60 yrs. They’ve promoted this desire to change the Catholic faith”. https://x.com/MLJHaynes/status/2064116655773585515/video/1

The Catholic faith cannot be changed: it is immutable. But the worldly clerics who currently manage the institution are inventing a new, synodal church, a new world religion of Nice and to the extent they succeed, the world - especially the West - will certainly suffer. 

From Hanne Nabintu Herland for the Herland Report:

As I was writing this article several thousand British citizens were outside a police station in Southampton, England, demanding accountability for the murder of a young white British student, Henry Nowak, by a black immigrant-invader and the white British police.  

The black immigrant-invader murdered Nowak by stabbing him five times.  The white British police murdered Nowak by ignoring his testimony that he had been stabbed and what turned out to be Novak’s last words: “I can’t breathe.”

 

Henry Nowak in England

Rabidly Racist Against Whites: The British police, trained as they successfully have been to see the white person as the aggressor, instead of arresting the black immigrant-invader who attacked Nowak, fatally as it turned out, the white British police arrested the dying Nowak, who died in police handcuffs, writes Dr. Paul Craig Roberts, chairman of The Institute for Political Economy, former associate editor of the Wall Street Journal, US Undersecretary of the Treasury in the Reagan administration, author, and a regular contributor to the Herland Report.

The “racially sensitive trained” white British police believed the black immigrant-invader’s lie that Nowak had used a racial epithet.  They did not believe Nowak that he had been stabbed.  The “racially sensitive police” did not even look to see if Nowak had been stabbed.  Instead, they handcuffed a dying man and did not call for medical help. 

 

You would think that this would be a scandal–and it was–but not for the right reason. The rabidly anti-white white British Prime Minister Starmer characterized the several thousand white protesters, a small number in view of the enormity of the injustice, as “far-right rioters and racist thugs.”

Declan Cutler in Australia

In other words, the Prime Minister of England sees racism not in the unprovoked deadly attack on the white Nowak by the black immigrant-invader, not in the British police’s ignoring of Nowak’s dying plea for help. 

 The white British Prime Minister Starmer sees racism in the British citizens’ protest about what has happened. How does Starmer survive as Prime Minister of Great Britain? (Redacted.)White Countries Are Rabidly Racist Against Whites: The Murder of Henry Nowak - HERLAND REPORT

Biden's systemic socialism inflicted 'Black Lives Matter' riots on America

Substantial grassroots movements that defend British identity and Christian values are now continuously held in London, while the mainstream media remains completely silent. Hundreds of thousands are protesting the mass immigration of non-Western people, many illegals and criminals, into the UK.

The argument is that England is becoming unrecognizable and will soon cease to exist unless the mass immigration is stopped. The rally this week was organised by the UK political movement Reform and Restore Britain.

 

British identity and Tommy Robinson: UK Prime Minister Keir Starmer, the leader of the far-left Socialist Labour party, has been the subject of considerable anger. Starmer is reported to be the most unpopular UK Prime Minister in history, and he has been accused of censoring journalists and imprisoning British citizens who advocate for the cessation of mass immigration from non-Western countries.

 

When regular Christian Brits protest the millions of illegal immigrants who receive benefits paid by the British taxpayer's money, their own Prime Minister condemns them. British legal and constitutional systems are fundamentally Christian, and that losing this would mean losing what it means to be Western or British.

 

In an interview with Jordan Peterson, Tommy Robinson spoke about the horrifying discrimination against whites that is ongoing in the UK as they attempt to get justice for hideous crimes. Watch the interview below or here.https://hannenabintuherland.com/europa/the-tommy-robinson-interview-with-jordan-peterson-on-the-uk-grooming-rap

 

Swords, daggers, worn in Tauranga streets 

mour - The first NZ MP to break the awkward silence surrounding Henry Nowak .. from the safety of fb of course

Rabidly Racist Against Whites: You would think that this would be a scandal–and it was–but not for the right reason.  The rabidly anti-white white British prime minister Starmer characterized the several thousand white protesters, a small number in view of the enormity of the injustice, as “far-right rioters and racist thugs.”

In other words, the Prime Minister of England sees racism not in the unprovoked deadly attack on the white Nowak by the black immigrant-invader, not in the British police’s ignoring of Nowak’s dying plea for help. 

 The white British Prime Minister Starmer sees racism in the British citizens’ protest about what has happened. Is there any lower form of pure political excrement than Starmer?  How does a piece of political excrement such as Starmer survive as Prime Minister of Great Britain?

 

 

SYNODAL CHURCH A RELATIVIST RELIGION FOR THE WORLD

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+Schneider makes the case for a papal mandate for SSPX episcopal consecrations

 

Many Catholics may have been surprised at the vitriolic opposition voiced against the Society of St Pius X (SSPX) in traditional Church circles - as in Latin Massgoers, gathered around the modern 'parish pump' of social media. Surprised, maybe. Edified, certainly not.  

You'd think they'd rejoice to hear a saintly cleric such as Bishop Athanasius Schneider point out the deficiencies of the Novus Ordo, as he has in "The Core Question Regarding the Priestly Society of Saint Pius X." But to attend the NO in order to receive the Blessed Sacrament, and/or to support family who haven't yet made the break to Tradition, is treated by some Latin Massgoers as a dirty secret. Worse still is attending SSPX 'chapels'. Culprits should be outed - exposed to the gaze of the rude and scoffing multitude on Facebook. 

+Schneider addresses this very question, of criticism 'cum ira et studio' from quarters with no experience, as he has had as the Vatican's Apostolic Visitator, of the Society. And not only are supporters of the Society venemously singled out, but traditional Catholics who question the validity of the current occupier of the See of Peter, and his predecessor. In Trad Inc the papalotry regretted by +Schneider is rampant.

The Society of St Pius X exists to defend the Latin Mass because the Latin Mass is the truth. The Latin Mass teaches the truth, in charity. The SSPX and the Latin Mass are the stumbling block in the way of the new, conciliar, synodal Ape of the Church which seeks by Freemasonic means to obliterate repentance for sin, especially sins of the flesh and especially the sin of sodomy. That crime which cries to heaven for vengeance is loathed even by Lucifer but to gain more souls for his netherworld he is keen to recruit useful idiots to his cause. 

From Diane Montagna: 

With the Society of St. Pius X set to proceed with episcopal consecrations on July 1, Bishop Athanasius Schneider has published a new statement arguing that the controversy extends beyond questions of ecclesiastical discipline and reflects doctrinal and liturgical disputes that have persisted in the Catholic Church since the Second Vatican Council.

 

Titled The Core Question Regarding the Priestly Society of Saint Pius X and published in full below, the document is structured around five principal arguments and asks several key questions, including:

• Why is the SSPX’s unconditional acceptance of the texts of Vatican II being presented as a conditio sine qua non for full communion with the Holy See, while no comparable requirement exists with respect to the pastoral, disciplinary, or non-definitive teachings of the preceding twenty Ecumenical Councils?

• Why should reconciliation and patient dialogue be emphasized in the case of the German Bishops but not in the case of the SSPX?

 

Bishop Schneider said he is publishing this text because discussions of the Society of St. Pius X (SSPX) and the planned episcopal consecrations have largely remained on the surface, particularly among traditionally minded clergy and faithful, without addressing what he considers the fundamental issues involved.

 

He argues that the central question concerns doctrinal ambiguities stemming from the Second Vatican Council and their harmful and widespread effects in the life of the Church over the past sixty years, including the rise of doctrinal relativism. He also maintains that unresolved doctrinal ambiguities remain in the Novus Ordo Missae.

 

In his view, “legalism” and an “overly narrow understanding of fidelity to the Pope” have too often taken precedence over clarity in doctrine and worship. The Church, he argues, must recover the “primacy of truth and doctrinal clarity,” to which ecclesiastical law and the papacy itself “must be subordinated, as was the case throughout the history of the Church.”

 

The bishop is therefore calling for an honest debate on these questions and believes the SSPX can make a constructive contribution to the wider Church. He adds that such a contribution would be strengthened by a more pastoral approach from the Holy See, including the gradual integration of the Society into the normal life of the Church, potentially through the granting of an apostolic mandate for the episcopal consecrations scheduled for July 1.

 

 

THE CORE QUESTION REGARDING THE PRIESTLY SOCIETY OF SAINT PIUS X

By Bishop Athanasius Schneider

 

The questions and problems relating to the Priestly Society of Saint Pius X (SSPX) have been the subject of a largely fruitless debate for over fifty years and have now culminated in the announced episcopal consecrations, which have not yet been approved by the Holy See.

 

The discussion has been fueled by emotion—often quite literally cum ira et studio—and is frequently conducted by individuals who lack direct familiarity with the relevant documents or personal experience of the SSPX. In many cases, their knowledge is superficial and shaped by preconceived judgments. As a result, the debate often resembles a dialogue of the deaf, in which the same arguments are endlessly repeated without any meaningful progress.

 

Moreover, the debate largely bypasses the central issue raised by the SSPX. This failure stems from a fundamental methodological error and a lack of fact-based justification concerning the objective doctrinal and liturgical ambiguities that lie at the heart of the controversy. At its core, the conflict revolves around the question of truth.

 

1. Vatican II in the Context of the Other Twenty Ecumenical Councils

 

The first error consists in treating a pastoral council—in this case, the Second Vatican Council—as though it were entirely dogmatic, and presuming that all its statements are to be regarded as definitively proposed and binding upon all Catholics. Those who do so overlook that Paul VI himself stated: “There are those who ask what authority, what theological qualification the Council intended to give to its teachings, knowing that it avoided issuing solemn dogmatic definitions engaging the infallibility of the ecclesiastical Magisterium.

 

The answer is known by whoever remembers the conciliar declaration of March 6, 1964, repeated on November 16, 1964: given the Council’s pastoral character, it avoided pronouncing, in an extraordinary manner, dogmas endowed with the note of infallibility.” (General Audience, January 12, 1966). This applies also to the Council’s two “dogmatic” constitutions, Dei Verbum and Lumen gentium, since the adjective “dogmatic” possesses a broader meaning and is not limited to dogmas understood as teachings endowed with infallibility.

 

Among the other twenty ecumenical councils, one finds numerous pastoral or disciplinary statements and documents that are no longer applicable today (e.g., the decree of the Fourth Lateran Council stating: “If a temporal lord neglects to cleanse his territory of the heretical filth, he shall be bound with the bond of excommunication”) as well as non-definitive doctrinal statements (e.g., on the matter and form of the sacrament of Holy Orders from the Council of Florence) that were later corrected by the Magisterium of the Church.

 

One cannot absolutize every concrete historical form of Church leadership, for doing so would eliminate the necessary distinction between, on the one hand, the unchanging and enduring truths of faith (Depositum Fidei) and, on the other, the various modes by which those truths are transmitted (e.g., a pastoral statement, non-definitive doctrinal statement, or ex-cathedra definition), each of which carries a different degree of authority and binding force.

 

Today, however, to be in full communion with the Holy See, one must accept those affirmations and teachings of Vatican II that are pastoral and certainly non-definitive in terms of their magisterial nature. This raises an important question: Why is the unconditional acceptance of the texts of Vatican II presented as a conditio sine qua non for full communion with the Holy See, while no comparable requirement exists with respect to the pastoral, disciplinary, or non-definitive teachings of the preceding twenty Ecumenical Councils?

 

Among the non-definitive teachings of Vatican II there are several—particularly those concerning religious liberty, ecumenism, interreligious dialogue, and collegiality—whose formulations are ambiguous and difficult to reconcile with doctrines taught consistently by the Magisterium from the era of the Church Fathers through the period immediately preceding the Council.

 

There is also the question of the ritual and doctrinal deficiencies of the Novus Ordo Missae. Such concerns can no longer be dismissed out of hand, as evidenced, for example, by the testimony of Archimandrite Boniface Luykx, in his book A Wider View of Vatican II: Memories and Analysis of a Council Consultor (Angelico Press, Brooklyn, NY, 2025).

 

The defects of the Novus Ordo Missae remain a matter of serious discussion and cannot simply be glossed over. Nevertheless, the Holy See is asking the SSPX to accept non only the validity but also the legitimacy and goodness of the liturgical reform in the Novus Ordo Missae.

 

2. Two modern excesses in the life of the Church: legalism and papal-centrism

 

The resolution of the SSPX question is hindered not only by a reluctance to confront, with intellectual honesty, the underlying doctrinal issues and to acknowledge the existence of doctrinal ambiguities requiring correction but also by an unhealthy mentality that has developed within the Church over the past several centuries: namely, the primacy of legalism or juridical positivism, together with an excessive papal-centrism that approaches a quasi-divinization of both the office and the person of the Pope.

 

These modern exaggerations distort and constrain the life of the Church by subordinating the primacy of the purity and clarity of the faith and liturgy to the demands of legalism and papal-centrism—a phenomenon foreign to the Fathers of the Church and to the great tradition. In this exaggerated form of papal-centrism, the Pope and his magisterium, even when not strictly dogmatic or definitive, tend to be treated as possessing an absolute and quasi-divine character. The ecclesial climate has often been shaped, at least implicitly, by assumptions that approximate such attitudes.

Most commentators on the current controversy surrounding the SSPX episcopal consecrations remain, often unwittingly, influenced by the excesses of legalism and exaggerated papal-centrism that characterize much of contemporary ecclesial life. The law that episcopal consecrations carried out without papal authorization—or contrary to the Pope’s expressed will—constitute a schismatic act, was foreign to the era of the Church Fathers. Indeed, this law only came into force in the second millennium.

 

Canon 1387 of the 1983 Code of Canon Law, which prohibits the consecration of a bishop without a pontifical mandate, is classified among the “Offenses against the Sacraments,” rather than among the “Offenses against the Faith and Unity of the Church,” where schism is penalized (can. 1364). Were episcopal consecration without a pontifical mandate intrinsically schismatic, it would be located among offenses “against Unity of the Church.”

The corresponding canon in the 1917 Code was likewise included among the “Delicts in the Administration and Reception of Orders and other Sacraments” (Title XVI), rather than among the “Delicts against the Faith and Unity of the Church” (Title XI).

 

3. The Extraordinary State of Crisis, and even Emergency, in the Church

 

Since the Second Vatican Council, the Catholic Church has been experiencing a climate of general ambiguity, vagueness, and uncertainty regarding important doctrines such as the uniqueness of Christ the Redeemer, the uniqueness of the Catholic Church, the divinely established monarchical structure of the Church (on the universal and the local level), and the sacrificial character of the Holy Mass.

 

It is unmistakably evident that those who have held administrative power in the Holy See for the past decades, and still hold it today, demand from the SSPX as a conditio sine qua non for full communion with the Holy See the acceptance of the de facto climate of doctrinal and liturgical ambiguity and relativism, which has reached its peak with the current, extremely confusing, synodal process throughout the entire Church.

 

Since the Council, with some of the mentioned ambiguous teachings, a process has been underway to establish, with the authority of the Roman Pontiff, a so-called “Church of Vatican II” or the “Conciliar Church.”

 

This tendency, in our day under the new name of the “Synodal Church,” basically aims to be a relativist religion adapted to the world. Attempts to disguise this new trend toward an ambiguous, relativistic, and worldly form of the Catholic Church through a hermeneutic of continuity are dishonest and unconvincing.

 

4. The SSPX’s Dilemma of Conscience

 

The Holy See is requiring the SSPX to accept ambiguously formulated and non-definitive doctrines as a conditio sine qua non for full communion with the Holy See and for receiving canonical regularization. These include teachings concerning religious freedom, ecumenism, interreligious dialogue (including e.g., the statement of Lumen Gentium 16 that Muslims, together with Catholics, “adore the one and merciful God”), episcopal collegiality (as understood in a manner that diminishes the Church’s divinely instituted monarchical structure), and the liturgical reforms associated with the Novus Ordo Missae.

 

The Holy See is also requiring the SSPX to formally recognize the declarations and teachings of the post-conciliar Popes that belong to the so-called authentic and daily magisterium. These include, for example, certain statements in Amoris Laetitia that seriously undermine and even contradict Divine Revelation; Pope Francis’ formal permission for divorced and remarried people to receive Holy Communion; and the Declaration on blessings for same-sex couples, Fiducia Supplicans.

 

If one examines with intellectual honesty the extraordinary crisis that has afflicted the Church since the Council—together with the ambiguities and the doctrinal, liturgical, and pastoral relativism that have accompanied it—then the existence and activity of the SSPX may be viewed, from a long-term perspective and in the light of the Church’s two-thousand-year history, as a work of divine providence and as a source of assistance to the Church during a crisis of unprecedented magnitude.

 

In reading the recent documents issued by the SSPX Superior General, Father Davide Pagliarani, particularly the Declaration of Catholic Faith and his Message to the Society and its faithful (attached below), one cannot fail to note a thoroughly Catholic spirit, imbued with a true faith in papal primacy and a filial devotion toward the person of the Supreme Pontiff.

 

The problem facing the SSPX is not difficult to understand. The Holy See requires that the SSPX accept, without substantial objection, certain objectively ambiguous and non-definite teachings of the Second Vatican Council, ambiguous statements of the post-conciliar papal magisterium, and objective doctrinal and ritual flaws in the Novus Ordo.

 

Yet God has never demanded the acceptance of doctrines that are unclear or ambiguously formulated, and throughout her history the Church has always acted accordingly.

 

The SSPX considers it one of its essential reasons for existence to call, with parrhesia, for a return to the absolute clarity and purity of doctrine that the Church has always sought to preserve throughout the centuries. In the past, the Roman Pontiffs endured persecution, martyrdom, and even schisms rather than tolerate the slightest ambiguity in the expression of the faith.

 

Among the most notable examples are the rejection of the ambiguous term homoiousios; the rejection of the Henotikon, which, although not formally heretical, nevertheless undermined the clarity of Christological doctrine and facilitated the spread of Monophysitism; and the rejection of the ambiguous Christological formulations of Pope Honorius I (+638).

 

Several Popes condemned Honorius I posthumously, not for heresy, but for doctrinal ambiguity and for having aided the spread of heresy. Unity is not, in itself, the ultimate criterion of truth. Church history knows numerous situations in which tensions existed between tradition and the actual exercise of ecclesiastical authority.

 

The very fact that certain teachings of the Second Vatican Council, together with the liturgical reform, have given rise—and continue to give rise, both in theory and in practice—to a weakening of doctrinal clarity obliges the Pope, following the example of many of his heroic predecessors, to clarify and, where necessary, amend these teachings.

 

This should be done with such renewed doctrinal precision and clarity that no room remains for ambiguous or erroneous interpretations. In this regard, the following principle, which has long guided the Roman Pontiffs, remains more relevant than ever: “Ambiguity can never be tolerated in a Synod (Council), whose principal glory consists above all in teaching the truth with clarity and excluding all danger of error” (Pius VI, Auctorem fidei).

 

The tragedy of the present situation is that the Holy See requires the SSPX to accept the existing state of doctrinal and liturgical ambiguity as a conditio sine qua non for full communion and canonical regularization. During the Monothelite controversy, when Pope Honorius I adopted an ambiguous position, the holy Patriarch Sophronius of Jerusalem sent his suffragan, Stephen, Bishop of Dor, to Rome, instructing him to go to the Apostolic See, where the foundations of orthodox doctrine are found, and not to cease praying and petitioning until those in authority examined and condemned the novel error.

 

Bishop Stephen remained in Rome for ten years, persevering in this mission until he witnessed the condemnation of the heresy by Pope Martin I at the Lateran Council of 649.

 

In a certain sense, the SSPX is fulfilling a similar role today, unceasingly urging the Holy See to bring an end to the situation of doctrinal and liturgical ambiguity and uncertainty. The SSPX has repeatedly declared that it has no other intention than to form the souls entrusted to its pastoral care into good Christians and true sons and daughters of the Roman Church. Ultimately, one ought to be grateful to the SSPX for this role, future Popes certainly will be.

 

5. The Pope’s Pastoral Solution to the SSPX Problem

 

The Holy See should give due consideration to the Declaration of the Catholic Faith and the Message to the Faithful issued by the Superior General of the SSPX, and should recognize these documents and acts as sufficient, and satisfying the minimum conditions, for ecclesial communion. An excommunication at the present time would open a new, unnecessary, and avoidable wound in the Mystical Body of Christ.

 

In light of these documents and acts of the SSPX, the Pope, with his paternal heart, could make an exception and permit episcopal consecrations through a truly generous pastoral gesture.

 

By imposing an excommunication upon the consecrating and consecrated bishops, the Supreme Pontiff would be punishing implicitly also the faithful of the SSPX—a portion of his flock—who sincerely love and recognize him, yet who, because of what they perceive to be a genuine dilemma of conscience, see no alternative but to continue to be pastorally assisted by the SSPX, for whose existence the episcopate remains indispensable, particularly for the administration of the sacraments of Holy Orders and Confirmation.

 

Therefore, solely for the good of souls and the good of the Church, the SSPX is asking that the Supreme Pontiff show understanding, under the present circumstances, for its need to have bishops and permit the episcopal consecrations. Regrettably, despite what it regards as an objective dilemma of conscience, the SSPX is, for the most part, characterized as schismatic and proud.

 

With a spirit of magnanimity, the Supreme Pontiff, as a true father, could build a bridge to the SSPX, this portion of his flock, and permit the episcopal consecrations on an exceptional basis in order to foster a climate in which, through greater mutual trust, a solution to the doctrinal questions and the corresponding juridical arrangements may be found patiently and gradually.

 

The synodal Church of our day should be capable of such pastoral breadth and generosity. In light of the many generous ecumenical statements and initiatives of recent decades, it should likewise demonstrate its capacity to address a serious ecclesial problem through dialogue, patience, and understanding inside the Catholic Church.

 

Recently, Cardinal Pietro Parolin, the Vatican Secretary of State, affirmed that, regarding the deviations of the German bishops, the Holy See does not wish divisions to escalate into punitive measures, emphasizing that problems within the Church should, whenever possible, be resolved peacefully.

 

Why should this approach not also be applied to the SSPX, which denies no dogma, recognizes the primacy of the Pope, prays for him, and professes filial devotion to him, while preserving only what the Church believed and celebrated universally until the Council?

 

At the same time, the German Synodal Way has advanced clear doctrinal deviations that promote de facto heresies and even blasphemous positions. Why, then, should reconciliation and patient dialogue be emphasized in one case but not in the other?

 

If, this year, the Pope were to pronounce an excommunication, a new anathema, upon the consecrating and consecrated bishops, it would go down in Church history as an error of excessive pastoral severity. Future generations and future Popes would come to regret it.

 

Why should the Pope do today what future generations may lament tomorrow? Should we not learn from history? Is not the Pope, as the Supreme Pontiff, called above all to be a builder of bridges?https://www.complicitclergy.com/2026/06/05/excellent-bishop-schneider-sets-out-the-core-question-in-sspx-episcopal-co

Attachments:

1) Interview with the Superior General of the Priestly Society of Saint Pius X from February 5, 2026;https://fsspx.news/en/news/interview-superior-general-priestly-society-saint-pius-x-57064

2) A Message to the Faithful and Friends of the Priestly Society of Saint Pius X from March 7, 2026: https://fsspx.org/en/news/episcopal-consecrations-what-fr-pagliarani-told-members-society-saint-pius-x-59250

3) Declaration of Catholic Faith addressed to His Holiness Pope Leo XIV by Fr. Davide Pagliarani Superior General of the Priestly Society of Saint Pius X from May 14, 2026: https://sspx.org/sites/default/files/documents/2026-05-14_declaration_of_catholic_faith_en.pdf

 

Traditional Corpus Christi Procession by Jules Breton