8.214. Why do traditional seminaries and religious orders not recognize the authority of Novus Ordo bishops?
1. Understanding Apostolic Succession and Authority
In traditional Catholic theology, apostolic succession is not merely about the external rite of episcopal consecration. It includes the transmission of jurisdiction and mission canonica—the canonical mission given by the Church to teach, sanctify, and govern. This mission must come from a true pope, who has the authority of Christ to send successors into the vineyard.
Without a valid pope, there is no supreme authority on earth to assign jurisdiction. If episcopal consecrations are conducted without such jurisdiction or are done with an intention contrary to the Catholic Faith (e.g., to propagate heresy), they lack not only canonical mission but, potentially, even sacramental validity due to defective intention or form.
2. Vatican II and the Destruction of Apostolic Mission
The Second Vatican Council (1962–1965), along with the new sacramental rites promulgated by Paul VI (e.g., the 1968 episcopal consecration rite), represents a substantial rupture with the Catholic Church’s unbroken tradition. The Council redefined the Church’s mission in ecumenical, naturalistic, and modernist terms—contrary to the infallible teaching of previous popes (cf. Syllabus of Errors, Mortalium Animos, Quanta Cura).
Consequently, those who adhered to the post-Vatican II religion—including its bishops—have, in practice and doctrine, separated themselves from the Catholic Church.
3. No Jurisdiction = No Authority
Traditional seminaries and religious orders hold that most bishops today, even if validly consecrated (which is disputed in many cases), lack canonical mission from the Church and thus lack spiritual authority. Vatican II “bishops” were appointed by and are accountable to a counterfeit hierarchy that no longer possesses the four marks of the Church: one, holy, catholic, and apostolic.
The 1917 Code of Canon Law (Can. 147) requires a canonical mission from the Roman Pontiff for anyone to exercise lawful jurisdiction in the Church. Since the post-Vatican II claimants are not true popes, none of their appointees—bishops or superiors—possess this legitimate mission.
4. Validity of the New Rites in Question
The 1968 rite of episcopal consecration and the 1972 rite of priestly ordination introduced by Paul VI differ significantly in wording, structure, and theological meaning from the traditional rites used for centuries. These changes were made under the influence of ecumenical and modernist goals, and raise serious doubts about their validity. Archbishop Lefebvre and Bishop Guerard des Lauriers were among the earliest to question these rites.
Thus, traditional seminaries cannot in good conscience submit themselves to bishops ordained in doubtful rites, who are part of a false religion and appointed by false popes.
5. Faithfulness to Apostolic Tradition
True seminaries, priests, and religious orders must be sent by the Church—by a pope or lawful bishop in communion with the pope. In a time of sedevacante (vacant see), however, theologians such as Cajetan, John of St. Thomas, and others have recognized that the Church continues to exist through supplied jurisdiction in times of necessity. Bishop Thuc, Bishop Carmona, Bishop Zamora, Bishop Pivarunas, and Bishop Sanborn are examples of clergy who continued the apostolic mission outside the Vatican II structure, preserving the priesthood and sacraments validly and lawfully under these emergency principles.
Therefore, traditional seminaries and religious orders reject the supposed authority of Novus Ordo bishops not out of rebellion or pride, but from fidelity to the Catholic Faith. They obey the Church as she was before Vatican II and refuse to follow imposters who have abandoned that Faith.
| Category | Traditional Catholic View | Novus Ordo View | Remarks |
|---|---|---|---|
| Authority | Requires canonical mission from a true pope | Given by post-Vatican II “popes” | No true pope = no real jurisdiction |
| Succession | Valid only with intent to pass on Catholic Faith | New theology focuses on ecumenism, not Tradition | Breaks with true apostolic mission |
| Consecration Rites | Traditional rite preserves sacramental form | New rite (1968) is theologically ambiguous | Validity of new rite is in doubt |
| Seminary Formation | Based on pre-Vatican II theology and liturgy | Formed in modernist theology and liturgy | Produces different religion and mindset |
| Submission | To the perennial Catholic Magisterium | To the Vatican II hierarchy | Faithful obedience is not servility to error |
| Faithfulness | Preserves unbroken Tradition from Christ | Open to “development” and doctrinal evolution | Tradition cannot contradict itself |
Summary:
Traditional Catholic seminaries and religious orders reject the authority of modern bishops for a simple and powerful reason: those bishops do not belong to the Catholic Church. They were appointed by men who are not true popes, trained in a new theology, and ordained using dubious rites. Their teachings contradict the timeless doctrine of the Catholic Faith.
Apostolic succession is not merely about physical lineage. It requires juridical and spiritual mission from a true pope. Without this, no bishop can legitimately govern, teach, or sanctify the faithful. Vatican II altered the entire understanding of the Church’s mission, embracing false ecumenism, religious liberty, and collegiality—errors condemned by pre-Vatican II popes. Those who promoted and now uphold Vatican II are not successors of the Apostles in any Catholic sense.
Moreover, the new rite of episcopal consecration introduced in 1968 is not just a cosmetic revision. It radically altered the language and meaning of the sacrament. It is doubtful whether these consecrations are even valid. As such, traditional Catholics cannot entrust their souls to bishops who may not even be bishops in the eyes of God, and who teach doctrines at odds with the perennial magisterium.
Traditional seminaries and orders—like those under Bishop Sanborn or Bishop McGuire—were founded to preserve the Catholic priesthood, sacraments, and doctrine in an age of mass apostasy. They are not rebels, but faithful Catholics acting under the principle of necessity. In times of crisis, theologians have taught that the Church’s authority continues in a supplied and extraordinary way until normal structures are restored.
It is not pride or disobedience that motivates this separation—but truth and fidelity. As Our Lord said, “He who is not with Me is against Me” (Matt. 12:30). When modern bishops preach a different gospel—one of religious pluralism, moral compromise, and worldly adaptation—they are not successors of the Apostles, but blind guides.
The Church cannot contradict herself. The doctrine that governed the Church before Vatican II remains true today. Those who changed it have departed from the Church. Traditional Catholics remain within it—not by name or building—but by doctrine, sacrament, and apostolic mission.
Further Reading:
The Catechism of the Council of Trent – Section on Holy Orders and Church Authority
Mystici Corporis Christi (1943) – Pope Pius XII
True and False Hierarchies – Bishop Donald Sanborn
Satis Cognitum (1896) – Pope Leo XIII
Canon 147, 1917 Code of Canon Law