What happens to Traditionis custodes now in Malta and Gozo?

The regulations set out in Traditionis custodes and as applied in Malta and Gozo provide that (comments in bold by this Blog):

1. The bishop of the diocese is the sole authority to decide whether the celebration of Mass according to the 1962 Roman Missal may take place in his diocese. - only one Sunday Mass is allowed in Malta, none in Gozo.

2. The bishop must decide the locations and times when Mass according to the 1962 rubrics may take place. This cannot occur within parochial churches, nor can the bishop erect new personal parishes dedicated to the celebration of Mass according to the 1962 Missal. - in fact the Mass is only held in the Jesuits Church in Valletta. Other, few Tridentine Masses that are held from time to time are celebrated by so-called 'independent priests'.

3. The bishop must ensure that the existing communities that celebrate Mass according to the 1962 rubrics are effective for the spiritual growth of his people, and he has the option to revoke the permissions given to these communities. He may not authorize the establishment of new groups that gather for celebration according to the 1962 Roman Missal. - this has affected Pro Tridentina (Malta) directly, also because some persons had decided to spread lies about this organisation, for their personal ambitions.

4. The bishop should appoint a priest to act as a delegate for the pastoral care of the groups of the faithful attached to the 1962 liturgical rites. The priest must understand the Missal of 1962 well, must be well-versed in ecclesial Latin, and must exhibit pastoral charity and a desire for ecclesial communion. -  this has been done with the appointment of Canon Doublet.

5. Priests ordained before the publication of Traditionis custodes (16 July 2021) who celebrated Mass according to the 1962 Missal before the publication of Traditionis custodes should request permission from the bishop of the diocese to continue to celebrate Mass according to the 1962 rubrics. - it's unclear whether these priests, some of whom appear in the section Hall of Honour did this or not.

6. Priests ordained after the publication of Traditionis custodes must submit a formal request to the bishop of the diocese in order to gain permission to celebrate Mass according to the 1962 Roman Missal. The bishop must then consult the Holy See before the bishop grants permission to the priest. - as far as is known, no priest did this.

In December 2021, additional restrictions and guidelines (some of which are reproduced below) were issued by the Congregation for Divine Worship and the Discipline of the Sacraments in the form of a Responsa ad dubia:

1. if a non-parish church, oratory or chapel cannot be found for a group to gather to celebrate the Mass according to the 1962 Missal, the diocesan bishop can ask the Holy See for permission to use a parish church; however, the Mass should not be listed in the parish schedule and when a non-parish church, oratory or chapel becomes available, the permission to celebrate the Mass in the parish church will be withdrawn. - none was asked. If such a group grows in the number of attendees, permission to use the 1962 Missal may be withdrawn because it can be considered that the group is promoting the previous rite. 

2. The diocesan bishop is not authorized to grant permission for the use of the Pontificale Romanum (the Pontifical Missal) issued in 1962. This also means that the sacraments of Holy Orders and Confirmation may only be celebrated in the post-Vatican II form. The only exception is for personal parishes to use the Roman Ritual. But these very few exceptions must be monitored in order to ensure that the priests are accepting the liturgical reforms coming from the Council. - this eliminates all previous permissions to celebrate the Mass and the Sacraments according to the Roman Pontifical and the Roman Ritual which are the two main directories that regulated ceremonies in the Catholic Church for more than 1,000 years. 

3. In order for a priest to be granted permission to celebrate the Mass according to the Missal of 1962, he must recognize the validity and legitimacy of concelebration and is not to refuse to concelebrate at the diocesan Chrism Mass. - this is being applied in Malta.

4. The faculty to celebrate according to the 1962 missal, granted by a diocesan bishop to a priest, is restricted to the territory of that diocese. - therefore priests who celebrate in Malta cannot celebrate the Tridentine Mass in Gozo. The same would apply to any Maltese priest who was incardinated in another diocese. From testimonies gathered by some faithful who attend the different Tridentine Masses in Malta (whether authorised or not), this has been the case with at least 1 priest who attended a seminary abroad.

5. A priest who has been granted faculties to celebrate the 1962 missal is not permitted to celebrate both the Mass according to the 1962 missal and the post-Vatican II missal on the same day. - it is unclear whether an exemption was made in Malta, based on testimonies made by faithful who attend Mass in Valletta.

6. Not only the priest but the deacons and acolytes must also be authorized to serve at the Mass.- if one considers High Masses, the solemnities of the Holy Week, Easter and Christmas in which deacons and acolytes play a very precise role, we see that this demand for authorisation is intended to discourage their participation in such ceremonies. This necessarily leads to a diminishing of such ceremonies.

7. A priest who is authorised to say the Mass according to the1962 Missal cannot say two such Masses even if the group of faithful is approved by the Bishop. - this harms the faithful and puts pressure on them to attend the Novus Ordo Missae. Again, it is clear why groups such as the ASPM are not allowed to expand their attendance at Tridentine Mass while other groups, like Pro Tridentina (Malta), when possible, have to resort to independent priests. 

As if this was not enough, a Rescriptum ex audientia was issued in early 2023. The latest document clearly demands that permission for the groups who received parishes to say the 1962 Mass has to be confirmed by the Vatican. This is directly aimed at the Fraternity of St. Peter, the Institute of Christ the King, the Institute of the Good Shepherd, the Apostolic Administration of St. John Mary Vianney and other such priestly organizations. - but, what about those priests who do not belong to these organizations and say the Latin Mass in churches where both the Novus Ordo Mass and the Tridentine Mass are said once in a while?

The goal of these documents is to entirely abrogate the permissions given by both John Paul II and Benedict XVI to celebrate the Tridentine Mass according to the 1962 Missal. The documents pretend also to abolish the celebration of Mass according to the Missals prior to 1955. They affirm that from now on the only approved expression of the Latin Rite is the Novus Ordo Missae, in which the faithful must have an active participation. Using his "magisterial authority" Francis declared that "the Liturgical Reform is irreversible."

Now that the sede vacante period has begun, one can expect the current situation in Malta to remain the same, for the time being. After a new pope  is elected, one needs probably to wait for some time to see whether the current legislation continues, more restrictions are made or, perhaps, the Church reverts back to the motu proprio Summorum Pontificum.

The true legacy of Benedict XVI

For those who have been trying in the past few days to denigrate Pope Emeritus Benedict XVI, let us remind them what he really did for the Church: 

2005: election of Benedict XVI;

2006: Lifting of declarations of excommunication from the SSPX Bishops;

2007: the motu proprio Summorum Pontificum;

2008: Canonical Erection of the Institute of the Good Shepherd;

2009: Correction of the translation of the Novus Ordo Missae imposed; 

2009: Anglicanorum Cœtibus;

2010: Doctrinal talks with SSPX begin;

2011: Instruction Universae Ecclesiae. Its main effect: overrides the bishops, who are the main problem. But this and the motu proprio re-taken back by the current holder of the Office.

Responsia ad dubia on certain provisions of Traditionis Custodes

 

ONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS

 

RESPONSA AD DUBIA

on certain provisions of the

Apostolic Letter

TRADITIONIS CUSTODES

issued “Motu Proprio” by the Supreme Pontiff

FRANCIS

 

TO THE PRESIDENTS
OF THE CONFERENCES OF BISHOPS

 

Your Eminence / Your Excellency,

Following the publication by Pope Francis of the Apostolic Letter “Motu Proprio data” Traditionis custodes on the use of the liturgical books from prior to the reform of the Second Vatican Council, the Congregation for Divine Worship and the Discipline of the Sacraments, which exercises the authority of the Apostolic See for material within its competence (cf. Traditionis custodes, n. 7), received several requests for clarification on its correct application. Some questions have been raised from several quarters and with greater frequency. Therefore, after having carefully considered them, having informed the Holy Father and having received his assent, the responses to the most recurrent questions are published herewith.

The text of the Motu Proprio and the accompanying Letter to the Bishops of the whole world clearly express the reasons for the decisions taken by Pope Francis. The first aim is to continue “in the constant search for ecclesial communion” (Traditionis custodes, Preamble) which is expressed by recognising in the liturgical books promulgated by the Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council, the unique expression of the lex orandi of the Roman Rite (cf. Traditionis custodes, n. 1). This is the direction in which we wish to move, and this is the meaning of the responses we publish here. Every prescribed norm has always the sole purpose of preserving the gift of ecclesial communion by walking together, with conviction of mind and heart, in the direction indicated by the Holy Father.

It is sad to see how the deepest bond of unity, the sharing in the one Bread broken which is His Body offered so that all may be one (cf. Jhn 17:21), becomes a cause for division. It is the duty of the Bishops, cum Petro et sub Petro, to safeguard communion, which, as the Apostle Paul reminds us (cf. 1 Cor 11:17-34), is a necessary condition for being able to participate at the Eucharistic table.

One fact is undeniable: The Council Fathers perceived the urgent need for a reform so that the truth of the faith as celebrated might appear ever more in all its beauty, and the People of God might grow in full, active, conscious participation in the liturgical celebration (cf. Sacrosanctum Concilium n. 14), which is the present moment in the history of salvation, the memorial of the Lord’s Passover, our one and only hope.

As pastors we must not lend ourselves to sterile polemics, capable only of creating division, in which the ritual itself is often exploited by ideological viewpoints. Rather, we are all called to rediscover the value of the liturgical reform by preserving the truth and beauty of the Rite that it has given us. For this to happen, we are aware that a renewed and continuous liturgical formation is necessary both for Priests and for the lay faithful.

At the solemn closing of the second session of the Council (4 December 1963), St Paul VI said (n. 11):

“The difficult, complex debates have had rich results. They have brought one topic to a conclusion, the sacred liturgy. Treated before all others, in a sense it has priority over all others for its intrinsic dignity and importance to the life of the Church and today we will solemnly promulgate the document on the liturgy. Our spirit, therefore, exults with true joy, for in the way things have gone we note respect for a right scale of values and duties. God must hold first place; prayer to him is our first duty. The liturgy is the first source of the divine communion in which God shares his own life with us. It is also the first school of the spiritual life. The liturgy is the first gift we must make to the Christian people united to us by faith and the fervour of their prayers. It is also a primary invitation to the human race, so that all may lift their now mute voices in blessed and genuine prayer and thus may experience that indescribable, regenerative power to be found when they join us in proclaiming the praises of God and the hopes of the human heart through Christ and the Holy Spirit”.

When Pope Francis (Address to the participants in the 68^th National Liturgical Week, Rome, 24 August 2017) reminds us that “after this magisterium, after this long journey, We can affirm with certainty and with magisterial authority that the liturgical reform is irreversible” he wants to point us to the only direction in which we are joyfully called to turn our commitment as pastors.

Let us entrust our service “to maintain the unity of the Spirit in the bond of peace” (Eph 4,3), to Mary, Mother of the Church.

From the offices of the Congregation for Divine Worship and the Discipline of the Sacraments, 4 December 2021, on the 58^th anniversary of the promulgation of the Constitution on the Scared Liturgy Sacrosanctum Concilium.

✠ Arthur Roche
Prefect

 

The Supreme Pontiff Francis, in the course of an Audience granted to the Prefect of this Congregation on 18 November 2021, was informed of and gave his consent to the publication of these RESPONSA AD DUBIA with attached EXPLANATORY NOTES.

 

Traditionis custodes 

Art. 3.  Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:

[…]

§ 2.      statuat unum vel plures locos ubi fideles, qui his coetibus adhaerent, convenire possint ad Eucharistiam celebrandam (nec autem in ecclesiis paroecialibus nec novas paroecias personales erigens);

 

To the proposed question:

When it is not possible to find a church, oratory or chapel which is available to accommodate the faithful who celebrate using the Missale Romanum (Editio typica 1962), can the diocesan Bishop ask the Congregation for Divine Worship and the Discipline of the Sacraments for a dispensation from the provision of the Motu Proprio Traditionis custodes (Art. 3 § 2), and thus allow such a celebration in the parish church?

The answer is:

Affirmative.

Explanatory note.

The Motu Proprio Traditionis custodes in art. 3 § 2 requests that the Bishop, in dioceses where up to now there has been the presence of one or more groups celebrating according to the Missal prior to the reform of 1970, “designate one or more locations where the faithful adherents of these groups may gather for the Eucharistic celebration (not however in the parochial churches and without the erection of new personal parishes)”. The exclusion of the parish church is intended to affirm that the celebration of the Eucharist according to the previous rite, being a concession limited to these groups, is not part of the ordinary life of the parish community.

This Congregation, exercising the authority of the Holy See in matters within its competence (cf. Traditionis custodes, n. 7), can grant, at the request of the diocesan Bishop, that the parish church be used to celebrate according to the Missale Romanum of 1962 only if it is established that it is impossible to use another church, oratory or chapel. The assessment of this impossibility must be made with the utmost care.

Moreover, such a celebration should not be included in the parish Mass schedule, since it is attended only by the faithful who are members of the said group. Finally, it should not be held at the same time as the pastoral activities of the parish community. It is to be understood that when another venue becomes available, this permission will be withdrawn.

There is no intention in these provisions to marginalise the faithful who are rooted in the previous form of celebration: they are only meant to remind them that this is a concession to provide for their good (in view of the common use of the one lex orandi of the Roman Rite) and not an opportunity to promote the previous rite.

 

Traditionis custodes

 Art. 1.  Libri liturgici a sanctis Pontificibus Paulo VI et Ioanne Paulo II promulgati, iuxta decreta Concilii Vaticani II, unica expressio “legis orandi” Ritus Romani sunt.

Art. 8.  Normae, dispositiones, concessiones et consuetudines antecedentes, quae conformes non sint cum harum Litterarum Apostolicarum Motu Proprio datarum praescriptis, abrogantur.

 

To the proposed question:

Is it possible, according to the provisions of the Motu Proprio Traditionis custodes, to celebrate the sacraments with the Rituale Romanum and the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council?

The answer is:

Negative.

The diocesan Bishop is authorised to grant permission to use only the Rituale Romanum (last editio typica 1952) and not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council. He may grant this permission only to those canonically erected personal parishes which, according to the provisions of the Motu Proprio Traditionis custodes, celebrate using the Missale Romanum of 1962.

Explanatory note.

The Motu Proprio Traditionis custodes intends to re-establish in the whole Church of the Roman Rite a single and identical prayer expressing its unity, according to the liturgical books promulgated by the Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council and in line with the tradition of the Church.

The diocesan Bishop, as the moderator, promoter and guardian of all liturgical life, must work to ensure that his diocese returns to a unitary form of celebration (cf. Pope Francis, Letter to the Bishops of the whole world that accompanies the Apostolic Letter Motu Proprio data Traditionis custodes).

This Congregation, exercising the authority of the Holy See in matters within its competence (cf. Traditionis custodes, n. 7), affirms that, in order to make progress in the direction indicated by the Motu Proprio, it should not grant permission to use the Rituale Romanum and the Pontificale Romanum which predate the liturgical reform, these are liturgical books which, like all previous norms, instructions, concessions and customs, have been abrogated (cf. Traditionis custodes, n. 8).

After discernment the diocesan Bishop is authorised to grant permission to use only the Rituale Romanum (last editio typica 1952) and not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council. This permission is to be granted only to canonically erected personal parishes which, according to the provisions of the Motu Proprio Traditionis custodes, celebrate with the Missale Romanum of 1962. It should be remembered that the formula for the Sacrament of Confirmation was changed for the entire Latin Church by Saint Paul VI with the Apostolic Constitution Divinæ consortium naturæ (15 August 1971).

This provision is intended to underline the need to clearly affirm the direction indicated by the Motu Proprio which sees in the liturgical books promulgated by the Saints Pope Paul VI and Pope John Paul II, in conformity with the decrees of the Second Vatican Council, the unique expression of the lex orandi of the Roman Rite (cf. Traditionis custodes, n. 1).

In implementing these provisions, care should be taken to accompany all those rooted in the previous form of celebration towards a full understanding of the value of the celebration in the ritual form given to us by the reform of the Second Vatican Council. This should take place through an appropriate formation that makes it possible to discover how the reformed liturgy is the witness to an unchanged faith, the expression of a renewed ecclesiology, and the primary source of spirituality for Christian life.

 

Traditionis custodes

Art. 3.  Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:

§ 1.      certior fiat coetus illos auctoritatem ac legitimam naturam instaurationis liturgicae, normarum Concilii Vaticani II Magisteriique Summorum Pontificum non excludere;

 

To the proposed question:

If a Priest who has been granted the use of the Missale Romanum of 1962 does not recognise the validity and legitimacy of concelebration – refusing to concelebrate, in particular, at the Chrism Mass – can he continue to benefit from this concession?

The answer is:

Negative.

However, before revoking the concession to use the Missale Romanum of 1962, the Bishop should take care to establish a fraternal dialogue with the Priest, to ascertain that this attitude does not exclude the validity and legitimacy of the liturgical reform, the teaching of the Second Vatican Council and the Magisterium of the Supreme Pontiffs, and to accompany him towards an understanding of the value of concelebration, particularly at the Chrism Mass.

Explanatory note.

Art. 3 § 1 of the Motu Proprio Traditionis custodes requires the diocesan Bishop to ascertain that the groups requesting to celebrate with the Missale Romanum of 1962 “do not deny the validity and the legitimacy of the liturgical reform, dictated by Vatican Council II and the Magisterium of the Supreme Pontiffs”.

St Paul forcefully reminds the community of Corinth to live in unity as a necessary condition to be able to participate at the Eucharistic table (cf. 1 Cor 11,17-34).

In the Letter sent to the Bishops of the whole world to accompany the text of the Motu Proprio Traditionis custodes, the Holy Father says: “Because ‘liturgical celebrations are not private actions, but celebrations of the Church, which is the sacrament of unity’ (cf. Sacrosanctum Concilium, n. 26), they must be carried out in communion with the Church. Vatican Council II, while it reaffirmed the external bonds of incorporation in the Church — the profession of faith, the sacraments, of communion — affirmed with St. Augustine that to remain in the Church not only ‘with the body’ but also ‘with the heart’ is a condition for salvation (cf. Lumen Gentium, n. 14)”.

The explicit refusal not to take part in concelebration, particularly at the Chrism Mass, seems to express a lack of acceptance of the liturgical reform and a lack of ecclesial communion with the Bishop, both of which are necessary requirements in order to benefit from the concession to celebrate with the Missale Romanum of 1962.

However, before revoking the concession to use the Missale Romanum of 1962, the Bishop should offer the Priest the necessary time for a sincere discussion on the deeper motivations that lead him not to recognise the value of concelebration, in particular in the Mass presided over by the Bishop. He should invite him to express, in the eloquent gesture of concelebration, that ecclesial communion which is a necessary condition for being able to participate at the table of the Eucharistic sacrifice.

Traditionis custodes 

Art. 3.  Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:

[…]

§ 3.      constituat, in loco statuto, dies quibus celebrationes eucharisticae secundum Missale Romanum a sancto Ioanne XXIII anno 1962 promulgatum permittuntur. His in celebrationibus, lectiones proclamentur lingua vernacula, adhibitis Sacrae Scripturae translationibus ad usum liturgicum ab unaquaque Conferentia Episcoporum approbatis;

 

To the proposed question:

In Eucharistic celebrations using the Missale Romanum of 1962, is it possible to use the full text of the Bible for the readings, choosing the pericopes indicated in the Missal??

The answer is:

Affirmative.

Explanatory note.

Art. 3 § 3 of the Motu Proprio Traditionis custodes states that the readings are to be proclaimed in the vernacular language, using translations of Sacred Scripture for liturgical use, approved by the respective Episcopal Conferences.

Since the texts of the readings are contained in the Missal itself, and therefore there is no separate Lectionary, and in order to observe the provisions of the Motu Proprio, one must necessarily resort to the translation of the Bible approved by the individual Bishops’ Conferences for liturgical use, choosing the pericopes indicated in the Missale Romanum of 1962.

No vernacular lectionaries may be published that reproduce the cycle of readings of the previous rite.

It should be remembered that the present Lectionary is one of the most precious fruits of the liturgical reform of the Second Vatican Council. The publication of the Lectionary, in addition to overcoming the “plenary” form of the Missale Romanum of 1962 and returning to the ancient tradition of individual books corresponding to individual ministries, fulfils the wish of Sacrosanctum Concilium, n. 51: “The treasures of the Bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God’s word. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years”.

 

Traditionis custodes

Art. 4.  Presbyteri ordinati post has Litteras Apostolicas Motu Proprio datas promulgatas, celebrare volentes iuxta Missale Romanum anno 1962 editum, petitionem formalem Episcopo dioecesano mittere debent, qui, ante concessionem, a Sede Apostolica licentiam rogabit.

 

To the proposed question:

Does the diocesan Bishop have to be authorised by the Apostolic See to allow priests ordained after the publication of the Motu Proprio Traditionis custodes to celebrate with the Missale Romanum of 1962 (cf. Traditionis custodes, n. 4)?

The answer is:

Affirmative.

Explanatory note.

Article 4 of the Latin text (which is the official text to be referenced) reads as follows: «Presbyteri ordinati post has Litteras Apostolicas Motu Proprio datas promulgatas, celebrare volentes iuxta Missale Romanum anno 1962 editum, petitionem formalem Episcopo dioecesano mittere debent, qui, ante concessionem, a Sede Apostolica licentiam rogabit».

This is not merely a consultative opinion, but a necessary authorisation given to the diocesan Bishop by the Congregation for Divine Worship and the Discipline of the Sacraments, which exercises the authority of the Holy See over matters within its competence. (cf. Traditionis custodes, n. 7).

Only after receiving this permission will the diocesan Bishop be able to authorise Priests ordained after the publication of the Motu Proprio (16 July 2021) to celebrate with the Missale Romanum of 1962.

This rule is intended to assist the diocesan Bishop in evaluating such a request: his discernment will be duly taken into account by the Congregation for Divine Worship and the Discipline of the Sacraments.

The Motu Proprio clearly expresses the desire that what is contained in the liturgical books promulgated by Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council, be recognised as the unique expression of the lex orandi of the Roman Rite: it is therefore absolutely essential that Priests ordained after the publication of the Motu Proprio share this desire of the Holy Father.

All seminary formators, seeking to walk with solicitude in the direction indicated by Pope Francis, are encouraged to accompany future Deacons and Priests to an understanding and experience of the richness of the liturgical reform called for by the Second Vatican Council. This reform has enhanced every element of the Roman Rite and has fostered - as hoped for by the Council Fathers - the full, conscious and active participation of the entire People of God in the liturgy (cf. Sacrosanctum Concilium no. 14), the primary source of authentic Christian spirituality.

 

Traditionis custodes

Art. 5.  Presbyteri, qui iam secundum Missale Romanum anno 1962 editum celebrant, ab Episcopo dioecesano licentiam rogabunt ad hanc facultatem servandam.

 

To the proposed question:

Can the faculty to celebrate using the Missale Romanum of 1962 be granted ad tempus?

The answer is:

Affirmative.

Explanatory note.

The possibility of granting the use of the Missale Romanum of 1962 for a defined period of time - the duration of which the diocesan Bishop will consider appropriate - is not only possible but also recommended: the end of the defined period offers the possibility of ascertaining that everything is in harmony with the direction established by the Motu Proprio. The outcome of this assessment can provide grounds for prolonging or suspending the permission.

 

---

To the proposed question:

Does the faculty granted by the diocesan Bishop to celebrate using the Missale Romanum of 1962 only apply to the territory of his own diocese?

The answer is:

Affirmative.

 

---

 

To the proposed question:

If the authorised Priest is absent or unable to attend, must the person replacing him also have formal authorisation?

The answer is:

Affirmative.

 

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To the proposed question:

Do Deacons and instituted ministers participating in celebrations using the Missale Romanum of 1962 have to be authorised by the diocesan Bishop?

The answer is:

Affermative.

 

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To the proposed question:

Can a Priest who is authorised to celebrate with the Missale Romanum of 1962 and who, because of his office (Parish Priest, chaplain, etc.), also celebrates on weekdays with the Missale Romanum of the reform of the Second Vatican Council, binate using the Missale Romanum of 1962?

The answer is:

Negative.

Explanatory note.

The Parish Priest or chaplain who - in the fulfilment of his office - celebrates on weekdays with the current Missale Romanum, which is the unique expression of the lex orandi of the Roman Rite, cannot binate by celebrating with the Missale Romanum of 1962, either with a group or privately.

It is not possible to grant bination on the grounds that there is no “just cause” or “pastoral necessity” as required by canon 905 §2: the right of the faithful to the celebration of the Eucharist is in no way denied, since they are offered the possibility of participating in the Eucharist in its current ritual form.

---

To the proposed question:

Can a Priest who is authorised to celebrate using the Missale Romanum of 1962 celebrate on the same day with the same Missal for another group of faithful who have received authorisation?

The answer is:

Negative.

Explanatory note.

It is not possible to grant bination on the grounds that there is no “just cause” or “pastoral necessity” as required by canon 905 §2: the right of the faithful to the celebration of the Eucharist is in no way denied, since they are offered the possibility of participating in the Eucharist in its current ritual form.

BREAKING NEWS : Pope Francis unleashes hatred for Benedict XVI

Pope Francis took a significant step toward putting the Roman Catholic Church’s liturgy solidly on the side of modernization on 16 July by cracking down on the use of the Tridentine Mass, essentially reversing a decision by his predecessor, Benedict XVI. This reverses Summorum Pontificum, which acknowledged the right of all priests to say Mass using the Roman Missal of 1962, which is in Latin. The move to restrict the use of the Tridentine rite dealt a blow to traditional Catholics, who have long complained that the current pope is diluting the traditions of the church. Francis placed new restrictions on where and by whom the traditional Latin Mass can be celebrated and required new permissions from local bishops for its use. In the motu proprio, the pope made sweeping changes to his predecessor Benedict XVI’s 2007 apostolic letter The new document is dedicated to “the use of the Roman Liturgy prior to the reform of 1970” and contains eight articles that go into immediate effect. Pro Tridentina (Malta) has asked the reaction of 2 priests: Canadian Fr N.E.D. Doublet and Fr Tony. The latter celebrates Tridentine Mass in Malta. Fr Doublet expects that restrictions will be applied to the Canadian priests that currently celebrate Tridentine Mass in his country. There are currently around 45 churches where the Tridentine Mass is held in Canada. Some bishops have already suspended the Latin Mass due on Sunday 18 July. So, worse can be expected. Fr Doublet added that the publication of the motu proprio so soon after Pope Francis left hospital can only be considered as being a vengeful act. One now has to see whether Benedict XVI will react, though it is unlikely. Fr Doublet concluded that the Church now has a suffering Pope - Benedict XVI, victim of hatred unleashed on him by Francis. On the other hand, Fr Tony said that the situation in Malta is likely to remain the same. The Diocese of Gozo will probably do nothing, after all no known Tridentine Masses have been celebrated there since 2007. This was due to the hardline policy adopted by then Bishop (now Cardinal) Mario Grech. There are rumours circulating in the Vatican that the Gozitan Cardinal showed his appreciation of the new mtou proprio Traditionis custodes, especially Articles 3 and 5. The situation in Malta is more complicated. According to Fr Tony, it is hoped that the structure of the Apostolate of St. Paul Malta will remain. Albeit the irony being having a Tridentine Mass held in a Jesuit Church during the Jesuit's Pope hardline attitude, added Fr Tony. Regarding himself personally, Fr Tony stressed that he will continue to celebrate Tridentine Mass regularly, as long as people want it. He concluded by reminding us that Benedict XVI had said:

What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful

As a service to its readers, Pro Tridentina (Malta)has added 2 pages on this topic: a) the text of Traditionis custodes https://pro-tridentina-malta.blogspot.com/p/traditionis-custodes.html and b) the letter written by Pope Francis to bishops about this motu proprio https://pro-tridentina-malta.blogspot.com/p/pope-francis-letter-accompamying.html

Recent important developments concerning the traditional Latin Mass (1)

We will start the first part of these articles with the latest developments concerning the Tridentine Mass.

Pope Francis has now taken a major new step concerning the Extraordinary Form of the Roman Mass and the motu proprio Summorum pontificum issued by Benedict XVI. Pope Francis has sent two letters to all the Bishops of the world pertaining to Summorum Pontificum to ask a number of questions. The bishops are directed to respond to the questionnaire of the Congregation for the Doctrine of Faith by 31 July 2020. 

The worrying issue is related to the fact that many bishops are hostile to the traditional Latin Mass. Therefore their responses are expected to be almost universally hostile to the Tridentine Mass. If one looks at the Maltese dioceses, the situation is that the Tridentine Mass is only allowed in one small church in Malta every Sunday. This has meant that other priests in Malta are de facto prohibited from celebrating the Tridentine Mass in public. Even though in some occasions more than 100 persons attended Tridentine Masses organised by Pro Tridentina (Malta) when a fully functioning committee was in place. In Gozo, the situation is even worse, because the Tridentine Mass is not allowed at all!

This could provide a pretext for the Pope to come to the conclusion that the Extraordinary Form of the Roman Mass has not been widely or well received and that, therefore, Summorum Pontificum and its permissions will be abolished.

Such a development may come into effect this Advent or the Advent of 2021. Presumably the Tridentine Mass will revert to the status given to it in 1984 and 1988 by  Saint Pope John Paul II. 

Having said that, it's the opinion of this Blog that the provisions of Summorum Pontificum will be retained as the second and third parts will show.

Addition to Open letter to the diocesan Bishops and Auxiliary Bishops of the Roman Catholic Church

The author of this letter, Mr. Oostveen (first from left) in a FIUV activity some years ago. 

The stakes are too high to simply ignore this fact; a proposed solution

Addition to Open letter to the diocesan Bishops and Auxiliary Bishops of the Roman Catholic Church

This letter has been sent by e-mail to about 3100 Bishops (Diocesan and Auxiliary)

2 February, 2019 -- Presentation of the Lord - Purification of the Blessed Virgin Mary

Your Excellency,

For the good of the Holy Catholic Church, I respectfully ask once more a little of your valuable time to consider the following, and with an earnest request to present this to the Holy Father and to the President of your Bishop’s Conference.
 

I refer to my mail of last month [http://www.ecclesiadei.nl/docs/open_letter.html] which identified for you the source of the “confusion, bitterness in human relations and fratricidal wars” that is evident in the Church since the Second Vatican Council. As befits a good engineer, after presenting you with the results of the problem analysis and its root cause, I now present to you a solution for the problem. Because the problem started due to the lack of “a gracious collaboration concerning the inspiration of the Holy Spirit” and continued with the introduction of the vague “spirit of the Council” in place of the clear hermeneutic rule set by Pope John XXIII, this problem is in essence of a supernatural origin. It therefore needs a supernatural solution, which expresses the unity between begging for mercy, a true confession of Faith and doing penance. The stakes are too high to simply ignore this fact.
 

My proposed solution is threefold:

First: The Church must in a gracious and humble manner, publicly request Mercy from the Holy Spirit This needs to be done by taking into account that the lack of “a gracious collaboration concerning the inspiration of the Holy Spirit” and its consequent “confusion, bitterness in human relations and fratricidal wars”, has penetrated so deeply into the Church that it has left virtually no one unaffected. 

Second: A public confession of Faith shall be made by all the Clergy and Hierarchy. This can follow the model of an extended Creed, like that of Pope Paul VI (Motu Proprio Solemnia Hac Liturgia, June 1968). In accordance with the Council opening address of Pope John XXIII, this creed should explain the full Doctrine “pure and integral”, “without attenuations or distortion” and in an understandable way without any ambiguity. This is essential, because the Church should "never depart the sacred patrimony of truth received from the Father", and above all, it should always act “in unity and in accordance with the Doctrine taught by the Fathers” [Ref. 1], [Ref. 2].

Third: The Church must publicly do penance. This is fundamentally necessary due to the lack of “a gracious collaboration concerning the inspiration of the Holy Spirit” by the majority of Council Fathers, and because so many Bishops, priests and religious had and have rejected the hermeneutic as set by Pope John XXIII. Such penance could be done by obliging all priests to celebrate individually – not as concelebrants - a number of Holy Masses that shall include the reading (in whole or in parts) of the extended Creed as a homily. The intentions of those masses shall be for all victims of that lack of gracious collaboration, over the last five decades both inside and outside the Church, for the healing of the wounds caused, for the conversion of all those who are still attached to that revolutionary spirit, and for the repose of the souls of those who have already died. [Ref. 3 ].

With my heartfelt gratitude for your kind and generous consideration, I offer you the assurance of my filial support and prayers, I hope for a speedy reply, and I humbly ask for the grace of your blessing.

Faithfully in Christo

Reference 1

 

The lack of gracious collaboration and the rejection of the hermeneutic as defined by Pope John XXIII has been initiated by those who were attached to the New Theology that in its turn was strongly influenced by modern ideologies. Here, among other points, this Creed should include a clear explanation why, in the light of the Truth, all ideologies of the modern times are principally false. This is especially so regarding the subject of unrestricted evolutionism that implicitly denies the Truth of original sin.

Reference 2

Given the subject of the upcoming meeting of the presidents of the Bishops' Conferences in the Vatican, sexual abuse by clergy is necessarily very topical. To this end, and especially because of the influence of silencing and implicit denial of original sin, this Creed should unequivocally include the Doctrine of the Church on sexuality: 

• Procreation must be stated (reiterated) as the first goal of sexuality.
• Homosexual activity must be acknowledged as and considered to be the main source of sexual abuse by clergy, but indeed not the only one. This can be clearly deduced from the statistics of the situation, where about 80% (USA) and 85% (the Netherlands) of the victims of sexual abuse by the clergy are male. Like all other disordered forms of sexuality, homosexuality exists due to original sin and our consequent fallen nature. Homosexual activity is therefore objectively a sin against the natural order, and as such one of the sources of sexual abuse. Though the abuse of priestly power in general is a grave sin, and creating victims of sexual abuse by that power is even a very grave sin, yet it has to be distinguished from the sexual abuse itself. The abuse of power over their victims, as well as the covering-up of sexual abuse by clergy, would not exist here without the evident lack of self-control due to a weakness of will, and the loss of discipline over their sexual feelings by the abusers. Therefore, the sexual abuse by members of the clergy must be considered as a matter of very grave sinfulness generally, precisely because it is also a violence against the vows they solemnly made to God at ordination.
• However, because, sexual abuse outside the Church is considerably more prevalent than that by the clergy, the very large numbers of those victims cannot count on any mea culpa’ by the worldly abusers. On the contrary, what can these victims expect from ideologist physicians, psychologists, politicians, jurists, public media and so on. They are the same people whom have strived for so many decades towards political acceptance and legalisation in favour of all kinds of disordered forms of sexuality, as if these would be normal forms of sexual behaviour. This makes the responsibility of the Church, not only towards the victims of the sexual abuse by clergy, but to all victims inside and outside the Church, all the more important and necessary.
• A responsibility not only for explaining the full Doctrine on sexuality “pure and integral”, “without attenuations or distortion”, in an understandable way without any ambiguity, but also for restoring and maintaining the unity between Doctrine and discipline.

Reference 3

The rationale for proposing that “all priests shall celebrate individually – not as concelebrants - a number of Holy Masses”, is because only in this way one can be sure that all priests will be confronted individually with the text of the Creed as a penitential act.

One of the Holy Masses offered should focus on the part of the Creed that explains the full Doctrine on sexuality. The intention shall be for healing the wounds of all victims of sexual abuse, both inside and outside the Church, as well as for true repentance and conversion of the abusers, and all who covered up or made the abuses possible.

Communiqué of the International UNA VOCE Federation on Order of Malta ban of the Traditional Latin Mass

Rome, 13 June, 2019   

The FIUV notes with regret the letter, dated 10th June, from Fra’ Giacomo Dalla Torre, Grand Master of the      Sovereign Military and Hospitaler Order of St John of Jerusalem, of Rhodes, and of Malta (the ‘Order of      Malta’), forbidding the celebration of the Traditional Latin Mass (the Extraordinary Form) in the context of the Order’s liturgical life.

Since this letter has become public, we would like to observe that it does not accurately present the provisions of Pope Benedict XVI’s Apostolic Letter, given motu proprio, Summorum Pontificum. Article 3, cited in the Grand Master’s letter, explicitly allows religious communities to have not only private but conventual celebrations of Mass in the Extraordinary Form, without reference to the Major Superior (in the case of the Order of Malta, the Grand Master or the Prelate). His permission is required only in cases where the community ‘wishes to have such celebrations frequently, habitually or permanently’.

The Grand Master’s letter also neglects the right of the faithful, from which the religious and lay member of the Order of Malta are not excluded, from requesting celebrations of Mass in the Extraordinary Form (Article 4). Celebrations in the context of special occasions such as pilgrimages are explicitly anticipated (Article 5 §3). Pastors and rectors of churches are directed to accede to such requests Article 5, §1 and §5).

The Federation would like to emphasise that the Extraordinary Form is a part of the liturgical patrimony of the Church which represents ‘riches’ for the Church, which should not be neglected or excluded, and certainly not on the basis of a narrow conception of unity which excludes the variety of liturgical expressions permitted in the Church. As Pope Benedict expressed it:

‘These two expressions of the Church’s lex orandi will in no way lead to a division in the Church’s lex credendi (rule of faith); for they are two usages of the one Roman rite.’ (Summorum Pontificum, Preamble)

Foederatio Internationalis Una Voce

Aftermath of the Suppression of Ecclesia Dei

As had been stated in previous posts and by several traditional Catholic websites, Pope Francis decreed that the Pontifical Commission Ecclesia Dei - founded by Pope St. John Paul II - is to be abolished. Its work will now continue in a “special section” of the Congregation for the Doctrine of the Faith. The Vatican has said that this decision has been taken because ‘conditions and circumstances change,’ but insisted that dialogue towards regularization of the SSPX ‘continues.’

 

Salient points in the PCED's history:

 

• Pope St. John Paul II set up the Pontifical Commission in 1988 in response to Archbishop Lefebvre’s decision that year to consecrate four bishops without papal permission, a schismatic decision according to the Vatican which led to Archbishop Lefebvre’s excommunication along with those of the four bishops.
• Its role was originally to care for Archbishop Lefebvre’s followers who wished to remain united with the successor of Peter, the Fraternity of Saint Peter being the first immediate result.
• It also had the task of regularizing canonical situations of religious communities of a traditionalist nature, giving them a canonical form corresponding to their charism.
• The Commission had the responsibility of working with bishops to facilitate the Tridentine Mass (according to the 1962 Missal) for those faithful who request it.
• Pope Benedict XVI’s 2007 motu proprio Summorum Pontificum gives wider accessibility to the Tridentine Mass. 
• Benedict XVI lifted the four SSPX bishops' excommunications in 2009.
• The 2009 motu proprio Ecclesiae unitatem, “organically linked” the commission with the CDF.
• Officials request Pope Francis, in November 2017, that the CDF directly handle dialogue between the Holy See and the SSPX. He consented to their request in January 2018, recognizing that the “questions being dealt with” are “of a doctrinal nature.” 

Lettera Apostolica in forma di Motu proprio circa la Pontificia Commissione “Ecclesia Dei”, 19.01.2019

Da oltre trent’anni la Pontificia Commissione Ecclesia Dei, istituita con il Motu proprio Ecclesia Dei adflicta, del 2 luglio 1988, ha assolto con sincera sollecitudine e lodevole premura al compito di collaborare coi Vescovi e coi Dicasteri della Curia Romana, nel facilitare la piena comunione ecclesiale dei sacerdoti, seminaristi, comunità o singoli religiosi e religiose, legati alla Fraternità fondata da Mons. Marcel Lefebvre, che desideravano rimanere uniti al Successore di Pietro nella Chiesa Cattolica, conservando le proprie tradizioni spirituali e liturgiche.¹

 

In tal modo, essa ha potuto esercitare la propria autorità e competenza a nome della Santa Sede su dette società e associazioni, fino a quando non si fosse diversamente provveduto.²

 

Successivamente, in forza del Motu proprio Summorum Pontificum, del 7 luglio 2007, la Pontificia Commissione ha esteso l’autorità della Santa Sede su quegli Istituti e Comunità religiose, che avevano aderito alla forma straordinaria del Rito romano e avevano assunto le precedenti tradizioni della vita religiosa, vigilando sull’osservanza e sull’applicazione delle disposizioni stabilite.³

 

Due anni dopo, il mio Venerato Predecessore Benedetto XVI, col Motu proprio Ecclesiae unitatem, del 2 luglio 2009, ha riorganizzato la struttura della Pontificia Commissione, al fine di renderla più adatta alla nuova situazione venutasi a creare con la remissione della scomunica dei quattro Vescovi consacrati senza mandato pontificio. E, inoltre, ritenendo, che, dopo tale atto di grazia, le questioni trattate dalla medesima Pontificia Commissione fossero di natura primariamente dottrinale, Egli l’ha più organicamente legata alla Congregazione per la Dottrina della Fede, conservandone comunque le iniziali finalità, ma modificandone la struttura.⁴

 

Ora, poiché la Feria IV della Congregazione per la Dottrina della Fede del 15 novembre 2017 ha formulato la richiesta che il dialogo tra la Santa Sede e la Fraternità Sacerdotale San Pio X venga condotto direttamente dalla menzionata Congregazione, essendo le questioni trattate di carattere dottrinale, alla quale richiesta ho dato la mia approvazione in Audientia al Prefetto il 24 successivo e tale proposta ha avuto l’accoglienza della Sessione Plenaria della medesima Congregazione celebratasi dal 23 al 26 gennaio 2018, sono giunto, dopo ampia riflessione, alla seguente Decisione.

 

Considerando mutate oggi le condizioni che avevano portato il santo Pontefice Giovanni Paolo II alla istituzione della Pontificia Commissione Ecclesia Dei;

 

constatando che gli Istituti e le Comunità religiose che celebrano abitualmente nella forma straordinaria, hanno trovato oggi una propria stabilità di numero e di vita;

 

prendendo atto che le finalità e le questioni trattate dalla Pontificia Commissione Ecclesia Dei, sono di ordine prevalentemente dottrinale;

 

desiderando che tali finalità si rendano sempre più evidenti alla coscienza delle comunità ecclesiali,

colla presente Lettera Apostolica ‘Motu proprio data’,

 

Delibero

1. E’soppressa la Pontificia Commissione Ecclesia Dei, istituita il 2 luglio 1988 col Motu Proprio Ecclesia Dei adflicta.

 

2. I compiti della Commissione in parola sono assegnati integralmente alla Congregazione per la Dottrina della Fede, in seno alla quale verrà istituita una apposita Sezione impegnata a continuare l’opera di vigilanza, di promozione e di tutela fin qui condotta dalla soppressa Pontificia Commissione Ecclesia Dei.

 

3. Il bilancio della Pontificia Commissione rientra nella contabilità ordinaria della menzionata Congregazione.

 

Stabilisco, inoltre, che il presente Motu proprio, da osservarsi nonostante qualsiasi cosa contraria, anche se degna di particolare menzione, venga promulgato mediante pubblicazione sul quotidiano L’Osservatore Romano uscente il 19 gennaio 2019, entrando in immediato vigore, e che successivamente sia inserito nel Commentario ufficiale della Santa Sede, Acta Apostolicae Sedis.

 

Dato a Roma, presso San Pietro, il 17 Gennaio 2019, VI del Nostro Pontificato.

 

Francesco

 

____________________

¹Cf. Joannes Paulus PP. II, Litterae Apostolicae ‘Motu proprio datae’, Ecclesia Dei adflicta’, 2 Iulii 1988, AAS, LXXX (1988), 12 (15 Nov. 1988), 1495-1498, 6a.

 

² Cf. Rescriptum ex Audientia Sanctissimi, 18 Oct. 1988, AAS, LXXXII (1990), 5 (3 Maii 1990), 533-534, 6.

 

³ Cf. Benedictus PP. XVI, Litterae Apostolicae ‘Motu proprio datae’, Summorum Pontificum, 7 Iulii 2007, AAS, XCIX (2007), 9 (7 Sept. 2007), 777-781, 12.

 

⁴ Cf. Benedictus PP. XVI, Litterae Apostolicae ‘Motu proprio datae’, Ecclesiae unitatem, 2 Iulii 2009, AAS, CI (2009),

 

8 (7 Aug. 2009), 710-711, 5.

 

Concerning the Pontifical Commission Ecclesia Dei

Much has been written in the past weeks that the Pontifical Commission Ecclesia Dei (PCED), the Vatican body in charge of matters related to the Tridentine Mass and of negotiations with traditional Catholic groups (especially the SSPX), is set to be abolished shortly. Its functions would be completely amalgamated and absorbed by the Congregation for the Doctrine of the Faith. Notwithstanding its limitations, the PCED had proven extremely beneficial to the integrity of the Tridentine Mass, especially since 2007.

Last November, this Blog had hinted that the motu proprio Summorum Pontificum was not going to be abrogated for the time being, but changes were going to occur in that direction. This looks likely to be one of the steps being taken.

 

We also warned about the risks of an agreement between the SSPX and the Vatican. A personal prelature will be in due course subjected to Canon 297, under which the SPX would need the local Bishop's permission to add new apostolates.

 

In the meantime the Congregation for Divine Worship is planning to introduce the Novus Ordo Propers of 1970 in the Roman Missal of 1962.

 

Traditional Catholics should look carefully and fight back as these steps remind us of previous bad experiences, such as:

 

• the partial suppression of the FSSP by Protocol 1411-99;
• the total suppression of the Franciscans of the Immaculate, the Trappist Monks of Aachen, the Little Sisters of the Blessed Virgin Mary and the Transalpine Redemptorists.

BREAKING NEWS: Summorum Pontificum will NOT be abrogated - NOT YET

 

In the past days, several traditional Catholic websites have stated that a number of Italian Bishops have attacked Summorum Pontificum, and want the Tridentine Mass abrogated. This Blog would like to state the following, thanks to our sources inside the Holy See:

 

• It is true that this attack on the motu proprio has taken place, BUT;
• Pope Francis, as was advised and posted here, will not dare to abrogate the Tridentine Mass, at least NOT YET;
• The current upheaval inside the Vatican has postponed the massive liturgical changes that were to occur this year;

So, what is the real strategy? It is based on the following steps:

 

• Start the liturgical changes as was envisaged initially, but only after the waters have calmed down;
• Reach the agreement with the SSPX, i.e. creating a personal prelature so that the biggest traditional Catholic group is harnessed and silenced;
• If Benedict XVI dies (let's pray this will be in the distant future), there will be no problem for the current Pope to abrogate the motu proprio. This seems to be taken from 2 perspectives - Francis genuinely has respect for Benedict XVI, whilst at the same time the accusation that Francis isn't Pope because Benedict XVI was forced to abdicate, will die a natural death. 

This Blog will continue to follow developments in this area. In the meantime, it is hoped that traditional Catholic groups, in particular the FIUV, start piling up pressure on the Pontifical Commission Ecclesia Dei.