An Ordinary in ecclesiastical language, denotes any person possessing or exercising ordinary jurisdiction, i.e., jurisdiction connected permanently or at least in a stable way with an office, whether this connexion arises from Divine law, as in the case of popes and bishops, or from positive church law, as in the case mentioned below. Ordinary jurisdiction is contrasted with delegated jurisdiction, a temporary communication of power made by a superior to an inferior; thus we speak of a delegated judge and an ordinary judge. A person may be an ordinary within his own sphere, and at the same time have delegated powers for certain acts or the exercise of special authority. The jurisdiction which constitutes an ordinary is real and full jurisdiction in the external forum, comprising the power of legislating, adjudicating, and governing. Jurisdiction in the internal forum, being partial and exercised only in private matters, does not constitute an ordinary. Parish priests, therefore, are not ordinaries, though they have jurisdiction in the internal forum, for they have not jurisdiction in the external forum, being incapable of legislating and acting as judges; their administration is the exercise of paternal authority rather than of jurisdiction properly so called. There are various classes of ordinaries. First, they are divided into those having territorial jurisdiction and those who have not. As a rule ordinary jurisdiction is territorial as well as personal, as in the case of the pope and the bishops; but ordinary jurisdiction may be restricted to certain persons, exempt from the local authority. Such for instance is the jurisdiction of regular prelates, abbots, generals, and provincials of religious orders making solemn vows; they can legislate, adjudicate and govern; consequently they are ordinaries; but their jurisdiction concerns individuals not localities; they are not, like the others, called local ordinaries, ordinarii locorum. Superiors of congregations and institutes bound by simple vows are not ordinaries though they may enjoy a greater or less degree of administrative exemption. The jurisdiction of local ordinaries arises from Divine law or ecclesiastical law. The pope is the ordinary of the entire church and all the faithful; he has ordinary and immediate jurisdiction over all (Conc. Vatic., Const. “Pastor æternus”, c. iii). Bishops are the pastors and ordinary judges in their dioceses, appointed to govern their churches by the Holy Ghost (Acts 20:28). Certain bishops have, by ecclesiastical law, a mediate ordinary power over other bishops and dioceses; these are the metropolitana, primates, and patriarchs. In a lower rank, there is another class of ordinaries, viz., prelates who exercise jurisdiction in the external forum over a given territory, which is not a diocese, either in their own name, as in the case of prelates or abbots nullius or in the name of the pope, like vicars and prefects Apostolic until the erection of their territories into complete dioceses. Local ordinaries being unable personally to perform all acts of their jurisdiction may and even ought to communicate it permanently to certain persons, without however, divesting themselves of their authority; if the duties of these persons are specified and determined by law, they also are ordinaries, but in a restricted and inferior sense. This is vicarial jurisdiction, delegated as to its source, but ordinary as to its exercise, and which would be more accurately termed quasi-ordinary. In this sense vicars-general and diocesan officials are ordinaries; so also, in regard to the pope, the heads of the various organs of the Curia are ordinaries for the whole Church; the cardinal vicar for the Diocese of Rome and his district; the legate a latere, for the country to which he is sent. Finally, there are ordinaries with an interimary and transitory title during the vacancy of sees. Thus when the Holy See is vacant, the ordinaries are the College of Cardinals and the cardinal camerlengo; when a diocese the chapter and also the vicar capitular, and in general the interimary administrator; so, too, the vicar, for religious orders. These persons possess and exercise exterior jurisdiction, although with certain restrictions, and this in virtue of their office; they are therefore ordinaries. (Catholic Encyclopedia)
It is necessary to begin with the true proper interpretation of jurisdiction. To show the proper jurisdiction see the following photo.
Here is what “traditionalists” see as jurisdiction.
Traditionalists fall into the following error.
If then any shall say that the Roman Pontiff has the office merely of inspection or direction, and not full and supreme power of jurisdiction over the Universal Church, not only in things which belong to faith and morals, but also in those which relate to the discipline and government of the Church spread throughout the world; or assert that he possesses merely the principal part, and not all the fullness of this supreme power; or that this power which he enjoys is not ordinary and immediate, both over each and all the Churches and over each and all the Pastors and the faithful; let him be anathema. (The Vatican Council)
Traditionalists has made the exception (Epikeia) normal. Canon law (882) is used by priests in cases absolving penitents at death, if he is outside his jurisdiction. Any priest should rarely be outside of his jurisdiction. He is committed to his flock and not someone else’s flock. When Epikeia supersedes the normal route of jurisdiction then it becomes an error. As St. Paul asks, “and how shall they preach unless they be sent.” (Romans 10:15) Who sent these priests?
And the Lord said to me: “The prophets prophesy falsely in My name: I sent them not, neither have I commanded them, nor have I spoken to them: they prophesy unto you a lying vision, and divination and deceit, and the seduction of their own heart.” (Jeremias 14:14) “I did not send prophets, yet they ran: I have not spoken to them, yet they prophesied.” (Jeremias 23:21)
They are not under the Roman Pontiff. The priests are not under any bishops. Whom gave them jurisdiction? Objectively speaking, those who receive Holy Communion receive it sacrilegiously under SSPX or SSPX-SO priests. Those who confess to these priests have to confess again their sins because the absolution was of no value.
“Therefore, since the nature and essence of a judgment require that the sentence be imposed only on subjects, there has always been the conviction in the Church of God, and this Synod confirms it as most true, that this absolution which the priest pronounces upon one over whom he has no ordinary or delegated jurisdiction has no value.” (Council of Trent DZ 903)
Canon 872: “For the valid absolution of sins, the minister requires, besides the power of Orders, either ordinary or delegated power of jurisdiction over the penitent.”
Woywod comments (A Practical Commentary on the Code of Canon Law, volume 1, page 487): “Explicit conferring of jurisdiction in writing or by word of mouth is required for the validity of delegated jurisdiction for the hearing of confessions. Tacit, presumed, interpretative, or any other kind of delegation which cannot be called explicit, is not considered valid.”
This is a simple case. Traditionalists do not wish to restore the Church properly. The Church is founded upon St. Peter’s successor.
If, then, any should deny that it is by the institution of Christ the Lord, or by divine right, that Blessed Peter should have a perpetual line of successors in the Primacy over the Universal Church, or that the Roman Pontiff is the successor of Blessed Peter in this primacy; let him be anathema. (The Vatican Council)
And this is where Pope Michael stands. He holds the keys of jurisdiction and valid orders. “And to the angel of the church of Philadelphia, write: These things saith the Holy One and the true one, he that hath the key of David; he that openeth, and no man shutteth; shutteth, and no man openeth.” (Apocalypse 3:7)
There is one other thing important point traditionalists lack. Salvation.
“Furthermore we declare, state, define and pronounce that it is altogether necessary to salvation for every human creature to be subject to the Roman pontiff.” (Unam Sanctam 1302 Pope Boniface VIII)