Bishop Athanasius Schneider, 65, of Astana, Kazakhstan. He seeks to avoid a schism between Rome and the Society of St. Pius X (SSPX)
“The Holy See should bring the SSPX in, offering at least a minimum degree of Church integration, and then continue the doctrinal dialogue.” —Bishop Athanasius Schneider’s proposal to avoid a July 1 schism
“The glory of God is man alive, but the life of man is the vision of God.” —St. Ireneaus of Lyons, in about 180 A.D. (link)
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Letter #20, Saturday, June 6, 2026: Last Effort
The Schneider Proposal — “Leo XIV should build a pastoral bridge”
Bishop Athanasius Schneider has not yet given up hope.
He is using all of his abundant theological learning and pastoral training to make a last effort to prevent a schism between Rome and Econe.
Schneider believes the schism can be prevented.
But, Schneider says, it will require an exceptional act of pastoral charity, courage and vision on the part of Pope Leo XIV.
Also because some may counsel Leo strongly against building such a “bridge.”
But Schneider is persuaded building such a “bridge” would be the best thing Leo could do in this situation.
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A new text
Two days ago, Schneider published a new essay (full text below) on the matter of the “unapproved-by-Rome” upcoming consecration of four Catholic bishops by the Society of St. Pius X in Econe, Switzerland, on July 1 — little more than three weeks from now.
Schneider’s essay was published on June 4 by the American Catholic journalist Diane Montagna, on her Substack page (here).
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“Continue the study”
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.”
He wishes to go deeper, to the central question: passages which he says do contain “ambiguities” in certain Second Vatican Council documents.
Those passages need to be studied, Schneider has maintained in many forums (and during three podcasts he and I did together earlier this year; here is a link to one of them), even if it might take 60 more years.
And it might take that much time, Schneider believes, to “trace out” which interpretations of those passages have gone too far, and which are fully in keeping with Catholic orthodoxy.
In other words, Schneider would like to have the Pope declare a “truce” — a period of peace — for perhaps as long as half a century(!) or more, to keep the debate over these passages inside the Church, not declare on July 1, 2026, that one major conservative group (the SSPX) is “excommunicated” and no longer part of the Church… as long as that group is still willing to accept and honor his leadership as Pope, as he invites them to continue the debate over the disputed, perhaps indeed truly ambiguous, passages, a dialogue inside the unbroken Church.
This is the “Schneider Proposal.”
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“Working in haste”
Schneider, 65, has worked for months, seeking a way to reconcile the Society and Rome.
He flew to Rome in December and was received by Pope Leo XIV.(link and link)
He urged Pope Leo to “build a bridge between Rome and the SSPX.”
This is what Schneider is repeatedly trying to ask all parties to consider, prior to having a schism declared — build a bridge.
And do it, build the bridge, even if certain groups, inside and outside of the Vatican, wish to prevent it — actually wish the schism to happen (for reasons which I will write about in future; it is not as simple as many may think; it reaches even to the question of the mysterium iniquitatis and of various antichrists, and of the Antichrist).
Once a schism occurs, it is much more difficult, history shows, to bring the two sides back into communion.
This explains Schneider’s urgency: he wishes to avoid a rupture three weeks from now which might not be healed for decades, or centuries, or ever…
A rupture which might dramatically weaken the Church for the battle that lies directly ahead…
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“Seeds of confusion have flowered”
On February 25, Schneider published a long text on the controversial matter: “A Fraternal Appeal to Pope Leo XIV to Build a Bridge with the Priestly Society of St. Pius X.” (link)
In that essay, Schneider cited with approval an essay entitled “The Long Shadow of Vatican II: Ambiguity as Ecclesial Cancer” (Canon of Shaftesbury: Rorate Caeli, February 10, 2026):
“The problem isn’t that Vatican II was heretical. The problem is that it was ambiguous. [Note: Emphasis mine, RM]
“And in that ambiguity, we’ve seen the seeds of confusion that have flowered into some of the most troubling theological developments in modern Church history.
“When the Church speaks in vague terms, even if unintentionally, then souls are at stake.”
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“Omissions on the part of the Church have had their share of blame“
In that February 25 essay, Schneider cited the following words of Archbishop Marcel Lefebvre, founder of the SSPX, saying the most members of the SSPX still agree with these words today:
“We believe in Peter, we believe in the successor of Peter!
“But as Pope Pius IX says well in his dogmatic constitution, the pope has received the Holy Ghost, not to make new truths, but to maintain us in the faith of all time. This is the definition of the Pope made at the time of the First Vatican Council by Pope Pius IX.
“And that is why we are persuaded that in maintaining these traditions we are manifesting our love, our docility, our obedience to the Successor of Peter. We cannot remain indifferent before the degradation of faith, morals, and the liturgy. That is out of the question!
“We do not want to separate ourselves from the Church; on the contrary, we want the Church to continue!” [Note: Emphases mine, RM]
And Schneider cited the words of Pope Benedict XVI:
“Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity.
“One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden.
“This glance at the past imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew” (Letter to the Bishops on the occasion of the publication of the Apostolic Letter “motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform carried out in 1970, 7 July 2007).
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“You will be… an exemplary bridge-builder”
Schneider in February (so this is not new) then appealed to Pope Leo in these terms:
“Most Holy Father, grant the Apostolic Mandate for the episcopal consecrations of the SSPX.
“You are also the father of your numerous sons and daughters — two generations of the faithful who have, for now, been cared for by the SSPX, who love the Pope, and who wish to be true sons and daughters of the Roman Church.
“Therefore, stand aside from the partisanship of others and, with a great paternal and truly Augustinian spirit, demonstrate that you are building bridges, as you promised to do before the whole world when you gave your first blessing after your election.
“Do not go down in the history of the Church as one who failed to build this bridge…
“Most Holy Father, if you grant the Apostolic Mandate for the episcopal consecrations of the SSPX, the Church in our day will lose nothing. You will be a true bridge-builder, and even more, an exemplary bridge-builder, for you are the Supreme Pontiff, Summus Pontifex.”
+ Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint Mary in Astana
24 February 2026 (link)
Note: 2026 Annual Statistics of the FSSPX: Total Members: 1,482; Bishops: 2; Priests (excluding bishops): 733; Seminarians (including those not yet committed): 264; Religious Brothers: 145; Oblates: 88; Religious Sisters: 250; Average age of members: 47 years; Countries served: 77; Districts and Autonomous Houses: 17; Seminaries: 5; Schools: 94 (of which 54 in France).
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Note: A spiritual retreat led by Bishop Schneider will be held from June 15-19 in Croatia (link) — more information below. I also will be there, God willing…
—RM
Here is what Diane Montagna published:
EXCLUSIVE: Bishop Schneider Sets Out “Core Question” in SSPX Episcopal Consecration Debate (link)
“At its core, the conflict revolves around the question of truth.”
Jun 04, 2026
ROME, 4 June 2026 — 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.
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THE CORE QUESTION REGARDING THE PRIESTLY SOCIETY OF SAINT PIUS X
By Bishop Athanasius Schneider
[Published June 4, 2026] 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 not 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?
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
