Sedevacantism is the theological position that the See of Rome is currently vacant due to the fact that recent popes have espoused heresy and have thus forfeited their office. The Latin term “sede vacante” means “empty chair” and refers to the seat of Saint Peter being unoccupied. Sedevacantists argue that due to doctrinal errors promulgated by recent popes, these men cannot be true popes and the chair is empty. This position is in contrast to the mainstream Catholic view that Francis is a valid pope.
The roots of sedevacantism can be traced back to the First Vatican Council in 1869-1870, which defined the doctrine of papal infallibility. Some Catholics raised concerns that this doctrine gave too much power to the pope and opened the door for potential abuse. However, sedevacantism did not become a significant movement until after the Second Vatican Council in the 1960s, which instituted major liturgical and theological reforms in the Catholic Church. Many traditionally-minded Catholics were disturbed by these changes and accused the council and the popes who implemented it of introducing harmful novelties and unclear teachings into the Church.
One of the most significant events giving rise to sedevacantism was Pope Paul VI’s promulgation of the encyclical Humanae Vitae in 1968, which reaffirmed the Church’s condemnation of artificial birth control. A number of Catholic theologians openly criticized this teaching, arguing that it should be reconsidered. For some Catholics, this wave of dissent signaled a crisis of faith among clergy and hierarchy. They feared that introducing change into established moral doctrine called papal infallibility into question.
Other contemporary events and teachings that disturbed sedevacantists include:
- The liturgical reforms of Vatican II, including Mass being celebrated in the vernacular instead of Latin.
- Ecumenical efforts like the prayer meeting in Assisi in 1986, which they saw as relativizing all religions.
- Pope John Paul II’s interreligious summit in 1999.
- Liberalizing tendencies among many bishops and priests in attitudes toward homosexuality, divorce, communion for remarried Catholics, etc.
- Apparent tolerance of dissent from definitive Church teachings.
All of these trends led sedevacantists to believe that the recent popes had enabled heresy to spread through the Church. As a result, they argue, these popes cannot be legitimate successors to Peter. In their view, heresy invalidates a pope’s authority, leaving the papal seat empty.
The most well-known sedevacantist organization is the Congregation of Mary Immaculate Queen (CMRI), founded in 1967. Other sedevacantist groups include the Institute of the Mother of Good Counsel (IMBC) and Istituto Mater Boni Consilii. These organizations reject the legitimacy of popes since the 1950s at least. Many sedevacantists greatly revere Pope Pius XII, the last pope before Vatican II, considering him the final true pope.
Sedevacantists point to various quotes from pre-Vatican II papal teachings to support their theological position, including:
- “The Pope has the divine promises; even in his human weaknesses, he is invincible and unshakable; he is the messenger of truth and justice, the principle of the unity of the Church; his voice denounces errors, idolatries, superstitions; he condemns iniquities; he makes charity and virtue loved.” (Pius XII, Address Ancora Una Volta, February 20, 1949)
- “Indeed one simple way to keep men professing Catholic truth is to maintain their communion with and obedience to the Roman Pontiff. For it is impossible for a man ever to reject any portion of the Catholic faith without abandoning the authority of the Roman Church. In this authority, the unalterable teaching office of this faith lives on. It was set up by the divine Redeemer and, consequently, the tradition from the Apostles has always been preserved.” (Pius IX, Encyclical Nostis et Nobiscum, December 8, 1849)
- “A pope who is a manifest heretic automatically (per se) ceases to be pope and head, just as he ceases automatically to be a Christian and a member of the Church. Wherefore, he can be judged and punished by the Church. This is the teaching of all the ancient Fathers who teach that manifest heretics immediately lose all jurisdiction.” (St. Robert Bellarmine, De Romano Pontifice. II.30.)
Sedevacantists take quotes like these to mean that defending the faith is an essential part of the papacy. If a pope were to introduce false teachings or practices into the Church, he would by definition cease to be pope. The Chair of Peter would be empty until a new, orthodox pope could be elected.
Mainstream Catholics reject sedevacantism partly on the basis of Christ’s prayer for Peter that his faith would not fail (Luke 22:32). They argue that it is not possible for the Church to simply have no pope for decades, leaving the papacy vacant. The Church requires a visible head to maintain unity.
They also point to the history of many disputed popes, none of whom were ever declared to have lost their office due to heresy. Even Vigilius, Honorius I, and John XXII, who seemingly proposed incorrect doctrine, were not considered vacant while still living. Some argue that teachings from obscure papal speeches cannot be construed as infallible dogma anyway.
Critics of sedevacantism also note that judging whether a pope has fallen into heresy is difficult for anyone besides the College of Cardinals. Sedevacantists’ judgments about recent popes may be prone to error and overstatement. In addition, the “heresies” sedevacantists have identified often seem minor, doubtful, or not contradictory to defined dogma.
The Church has always maintained that the pope has special protection from the Holy Spirit when teaching definitively on matters of faith and morals. Otherwise, he may have personal failings, make imprudent statements, or even fall into material error, without compromising his office. Only public persistence in manifest, grave heresy would make his pontificate invalid, which is an extremely rare occurrence.
Some other criticisms of sedevacantism include:
- There is no historical precedent for an extended sede vacante period like what sedevacantists propose. Past antipopes or disputed elections were resolved in at most a few years.
- Their position entails rejection of decisions made by Church councils, canonizations of saints, and major magisterial documents since 1958 or earlier. This compromises the indefectibility of the Catholic Church.
- If Pius XII was the final true pope, the Church no longer has a functioning papacy, priesthood, or episcopacy. The Church would have defected, contradicting its essential attributes.
- They have no authority or process for certifying a new pope, so their movement has no means of resolving the vacancy.
- Various sedevacantist groups and clergy are at odds with each other and lack unity—a key attribute of the one true Church.
Overall, the sedevacantist perspective holds that recent papal teaching contains grave errors and novelties that prove these popes have lost legitimate authority. Therefore, the Chair of Peter must be considered vacant until a new validly-elected pope emerges who will restore doctrinal purity. Critics argue this position dangerously approaches schism, undermines the indefectibility of the Church, and has no resolution aside from waiting for divine intervention.
Despite their radical views on the current papacy, sedevacantists generally align with traditional Catholic theology on all other doctrines and morals. They fully affirm Catholic dogmas like transubstantiation, the Trinity, the Incarnation, the Immaculate Conception, and the Real Presence of Christ in the Eucharist. They attend the traditional Latin Mass and follow the old rites and disciplines of the Church established before Vatican II.
Sedevacantism remains a fringe position with limited following, though precise numbers are difficult to confirm. Most Catholics adhere to the mainstream view that rejects sedevacantism, maintains Francis is a legitimate pope, and affirms the Second Vatican Council while also supporting both the older Latin Mass and Novus Ordo Mass.
Though sedevacantism’s arguments may appear convincing according to pre-Vatican II norms, the Magisterium has not accepted their conclusions. Unless a future pope or council declares otherwise, sedevacantism remains only a controversial theological opinion among a minority of traditionalist Catholics. The Holy See has made no official pronouncement stating that the Chair of Peter is vacant, and continues to recognize Francis as the bishop of Rome and the earthly head of the Catholic Church.