This is an excellent article from Catholic Culture exploring the tendency many have of creating a difference between what they agree with and that which they do not agree with within the Catholic Magisterium.
Dr. Mirus makes the point that being connected to tradition is crucial, but not to the exclusion of today’s doctrine.
Tradition is vital, and it includes what is happening today magisterially.
“One may still hope that the Society of Saint Pius X will seek to return to full communion with the Catholic Church. Bishop Bernard Fellay’s comments following the General Chapter of the Society could indicate acceptance of an arrangement similar to that of the Fraternity of St. Peter, or they could indicate a continuing insistence on every aspect of their current identity, including the SSPX rejection of the Magisterium of the Second Vatican Council and the modern papacy (which would make full communion impossible). But there is one very dangerous expression in these remarks which puts clearly on display a myth often perpetuated by Traditionalists—a myth which must be exploded if authentic reconciliation is to be achieved. Let us call this the myth of “eternal Rome”.
“Bishop Fellay states: “It is not us [sic] who will break with Rome, the Eternal Rome, mistress of wisdom and truth.” But of course the SSPX has already broken with Rome through a refusal of obedience, including the consecration of bishops without the consent of the Holy Father. And the reason for this breach is the myth which Traditionalists have concocted of “eternal Rome”. Another name for this myth is “perennial doctrine” or “perennial teaching”.
“I call this a myth because it is used by Traditionalists generally to create a false dichotomy between “eternal Rome” and the authority of the Magisterium today, or between “perennial doctrine” and what the Magisterium has taught since, say, 1960. The myth says that there can be a difference between these two things, and that the former is the rule of faith. But the truth is that there can be no difference between these two things, and that a proper understanding of the Catholic faith is achieved only by obedience to all of the relevant statements of the Magisterium of all times, including our own times.
“This is why proper theological method demands that we find an understanding of any particular Catholic doctrine that fits all the information guaranteed by the Holy Spirit to be free from error, including every teaching of the Magisterium of the Church, which was specifically established by Christ to confirm us in our Faith, when He said to Peter: “Satan has desired to sift you like wheat, but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren” (Lk 22:32).
“Now, it is perfectly legitimate for a good Catholic to say with Bishop Fellay: “we maintain the faith in the primacy of the Roman Pontiff and in the Church founded upon Peter, but we refuse all which contributes to the ‘self-demolition of the Church’”—unless that little word “but” implies a contradiction. For this statement is legitimate only if we mean to identify two different things—the primacy of the Roman Pontiff and all that he teaches on the one hand, and that which weakens the Church by deviating from that teaching on the other. If we mean instead that something the Roman Pontiff teaches Magisterially is in the class of things that promote the “self-demolition” of the Church, then we fall into an inescapable contradiction.”