SSPX Clergy Transitions and Organizational Departures

Overview

The Society of Saint Pius X (SSPX) has experienced significant clergy mobility throughout its history, with priests leaving to join various other traditionalist organizations, returning to mainstream Catholic institutions, establishing independent ministries, or departing from Catholic practice entirely. This pattern reflects broader challenges within traditionalist Catholic movements regarding institutional loyalty, theological differences, and career development among clergy.

Documentation of these departures provides insight into the dynamics of traditionalist Catholic organizations and the factors influencing clerical career paths within independent religious movements.

Additional Resources: A historical compilation of clergy departures is available through archived documentation.

Early Period Departures (1970s-1987)

The "SSPX Nine" (Early 1980s)

A group of nine SSPX priests departed in the early 1980s due to disagreements over organizational direction and liturgical practices. Key figures included:

  • Fr. Clarence Kelly: Co-founded the Society of Saint Pius V (SSPV) and was later consecrated bishop by Bishop Alfred Mendez-Gonzalez
  • Fr. Donald Sanborn: Established independent traditionalist operations and was subsequently consecrated bishop
  • Fr. Daniel Dolan: Founded St. Gertrude The Great in Ohio and was later consecrated bishop
  • Fr. Anthony Cekada: Became an influential traditionalist theologian and liturgical expert, operating independently
  • Fr. William Jenkins: Established independent traditionalist ministries

These departures represented significant institutional challenges for the SSPX and led to the establishment of competing traditionalist organizations that continue to operate independently.

Other Notable Early Departures

  • Fr. Douglas Laudenschlager: First priest ordained by Archbishop Lefebvre in the United States. Left Catholic ministry entirely following documented misconduct allegations

Post-1988 Consecrations Period (1988-2012)

Formation of the FSSP (1988)

Following Archbishop Lefebvre's unauthorized episcopal consecrations in 1988, twelve SSPX priests obtained Vatican approval to establish the Fraternal Society of Saint Peter (FSSP), allowing them to maintain traditional liturgical practices while remaining in communion with Rome.

Individual Departures

  • Rev. Fr. John Rizzo: Left SSPX in 1993
  • Abbé Emmanuel Berger: Departed in 1994
  • Fr. Carlos Urrutigoity and Fr. Eric Ensey: Left in the late 1990s to establish "The Society of St. John." Both later faced legal proceedings regarding abuse allegations
  • Fr. Robert L. Neville: Departed in 1997
  • Fr. Marshall Roberts: Left in 1997
  • Fr. Gary Campbell: Departed in 1999
  • Fr. Benedict Van der Putten: Left in 2001; later faced abuse allegations
  • Fr. Rafael Navas Ortiz: Departed in 2001

Contemporary Period (2012-Present)

The "Resistance" Movement

Beginning in 2012, disagreements over SSPX leadership's potential reconciliation with Rome led to a significant split within the organization. Approximately 20 priests formed what became known as "The Resistance" movement.

Key Figures in the Resistance

  • Bishop Richard Williamson: Expelled from SSPX and became a leader of the Resistance movement
  • Fr. David Hewko: Operates Resistance activities from Saint Marys, Kansas
  • Fr. Francois Chazal: Left to join the Resistance movement
  • Fr. Gabriel Grosso: Departed in 2012
  • Fr. Pfeiffer: Expelled from SSPX and later received episcopal consecration

Other Contemporary Departures

  • Francis Palmquist: Left Catholic practice and became involved in Christian deconstruction movements

Analysis of Departure Patterns

Motivational Factors

Documented reasons for clergy departures from SSPX include:

  • Theological Disagreements: Differences over sedevacantism, liturgical practices, and relationships with Rome
  • Administrative Conflicts: Disputes over organizational governance and leadership decisions
  • Career Development: Desires for independent ministry or leadership roles
  • Personal Issues: Individual circumstances including misconduct allegations
  • Institutional Direction: Disagreements over SSPX's strategic direction and potential reconciliation with Vatican

Destination Organizations

Former SSPX clergy have pursued various paths:

  • Independent Traditionalist Organizations: SSPV, St. Gertrude The Great, various sedevacantist groups
  • Vatican-Approved Traditionalist Groups: FSSP, Institute of Christ the King
  • Independent Ministries: Self-directed traditional Catholic operations
  • Mainstream Catholic Institutions: Return to diocesan or religious order ministry
  • Non-Catholic Paths: Departure from Catholic practice entirely

Institutional Impact and Responses

Organizational Adaptation

The SSPX has adapted to clergy departures through various measures including enhanced seminary formation, revised governance structures, and more systematic approaches to priest placement and oversight.

Competitive Dynamics

Clergy departures have contributed to a complex landscape of competing traditionalist Catholic organizations, each claiming authenticity and authority while maintaining different relationships with mainstream Catholic institutions.

Documentation and Transparency

Unlike mainstream Catholic dioceses that have implemented disclosure policies regarding clergy misconduct, traditionalist organizations have varied approaches to transparency about former clergy and the circumstances of their departures.

Research Considerations

Studies of clergy mobility within traditionalist Catholic organizations should consider:

  • The role of institutional structure in clergy retention and satisfaction
  • Comparative analysis with mainstream Catholic clergy career patterns
  • The impact of independent operations on institutional stability
  • Documentation challenges when studying organizations operating outside standard ecclesiastical oversight
  • The relationship between theological positions and institutional loyalty

This documentation provides insight into broader patterns of religious authority, institutional development, and career dynamics within independent religious movements operating parallel to mainstream religious institutions.