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.

Recent important developments concerning the traditional Latin Mass (3)

CONGREGATION FOR THE DOCTRINE OF THE FAITH Note for the presentation of the Decree Cum sanctissima on the liturgical celebration in honour of Saints in the forma extraordinaria of the Roman Rite With the Decree Cum sanctissima of 22 February 2020, the Congregation for the Doctrine of the Faith, which since January 2019 deals with those matters formerly assigned to the Pontifical Commission “Ecclesia Dei”[1], completed the work initiated several years earlier by that Commission in order to fulfill the mandate given by Pope Benedict XVI to facilitate the celebration of more recently canonized Saints according to the forma extraordinaria of the Roman Rite[2]. Indeed, since the Sanctoral of the forma extraordinaria is determined by the liturgical books in force in 1962, Saints canonized thereafter were not included therein. The studies carried out in order to develop a practical solution for the liturgical celebration of more recent Saints in the Usus Antiquior provided an opportunity to address the many issues that this matter raises, such as the density of the existing calendar (particularly as regards III class feasts), the consideration of all the repercussions of any potential changes, the always preferable consistency between Mass and the Divine Office, and the matter of the liturgical texts to be used. In this context, it appeared that rather than dealing with this or that more recent Saint, it would be more appropriate to lay down a general principle that would enable, within the general rubrical context of the forma extraordinaria, and when the liturgical day permits, the celebration of any Saint canonized after the 1960s, on the date of their proper feast. Specifically, the Decree broadens the scope of missæ festivæ latiore sensu referred to in n. 302-c of the Rubricæ Generales Missalis Romani (which hitherto only applied to IV class days), to a number of III class feasts and to III class vigils[3] (cf. Decree, n. 1). It is therefore clear that the new provisions will not in any way affect other celebrations, and in particular those of the I or II classes. In addition, the Decree specifies that missæ festivæ latiore sensu may be celebrated in honour of Saints canonized after 26 July 1960 (which is the date of the last amendment to the Martyrology of the forma extraordinaria), on their respective liturgical feast day (n. 2). With this principle in mind, the other provisions of the Decree give the necessary indications that derive therefrom, such as the applicability to the Divine Office, which in such a case is to be celebrated in full in honour of the Saint (n. 3), the requirement to make a commemoration of potentially occurring III class feasts, as the case may be (n. 4), and the rules relating to the selection of the liturgical texts to be used (n. 5). Regarding this particular point, one should note the three successive sources from which texts are to be drawn, namely in the first place the Proprium Sanctorum pro aliquibus locis which already exists in the Missal of the forma extraordinaria, secondly a special Supplement to be published by the Holy See in the future, and finally, should the two former sources be lacking, the existing Commune Sanctorum. It is noteworthy that the celebration of more recent Saints pursuant to the new provisions is a mere possibility, and therefore it remains optional. Accordingly, those who wish to continue to celebrate the Saints according to the existing calendar of the forma extraordinaria as it appears in the liturgical books, remain free to do so. In relation to this, one should be reminded that the existence of optional feasts in honour of the Saints is not a complete novelty in the Roman Rite, given that throughout the post-tridentine period, and up till the rubrical reform carried out by Pope St. Pius X, the calendar included no less that twenty-five such so-called ad libitum feasts. The new Decree also opens a further possibility for cases in which whilst following the existing calendar, one wishes at the same time to honour eventual other occurring Saints. Specifically, according to n. 6 of the Decree, an ad libitum commemoration of an occurring Saint may be made, if said Saint appears in the Proprium pro aliquibus locis or in the future special Supplement. In choosing whether or not to make use of the provisions of the Decree in liturgical celebrations in honour of the Saints, the celebrant is expected to make use of good pastoral common sense. As regards the particular case of celebrations in Religious Institutes and Societies of Apostolic Life, n. 7 of the Decree provides some useful clarification. The Decree concludes (n. 8) with reference to a list of seventy III class feasts that may never be impeded by its provisions. This list, which is provided as an annex, reflects the particular importance of the feasts in question, on the basis of precise criteria, e.g. the importance of these respective Saints in the Plan of Salvation or in the history of the Church, their importance in terms of either the devotion they have generated or their writings, or the antiquity of their worship in Rome.   [1] Cf. Francis, Apostolic Letter in the form of Motu Proprio on the Pontifical Commission “Ecclesia Dei”, 17 January 2019. [2] “New Saints (…) can and should be inserted in the old Missal. The “Ecclesia Dei” Commission, in contact with various bodies devoted to the Usus Antiquior, will study the practical possibilities in this regard”: Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu Proprio Data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, AAS 99 (2007) 798. This mandate was further confirmed and completed in 2011 by the Instruction Universæ Ecclesiæ of the same Pontifical Commission: cf. Pontifical Commission “Ecclesia Dei”, Instruction on the Application of the Apostolic Letter Summorum Pontificum of His Holiness Benedict XVI given Motu Proprio, n. 25, AAS 103 (2011) 418. [3] In fact there is only one such III class vigil in the calendar of the forma extraordinaria, namely that of St. Lawrence on 9 August. On this subject one may be reminded that from 1568 until the Codex Rubricarum of 1960, non-privileged vigils such as that of St. Lawrence were of the simplex rite, and accordingly, when they fell in occurrence with a semiduplex or duplex feast of a Saint, that feast would prevail over the vigil. With the reform enacted under St. Pius X in 1911-1914, in non-conventual Masses the celebrant could, in certain cases, choose between the Mass of the occurring Saint or the Mass of the vigil (cr. Additiones et variationes in rubricis Missalis, n. 1).

Breaking News: Massive liturgical changes expected in 2018!

Reliable sources close to the Holy See have indicated that sometime in the second half of 2018, the Novus Ordo Lectionary and Calendar are to be imposed upon the Extraordinary Form of the Roman Mass. 

The new Roman Missal will become available on the First Sunday of Advent 2018 but the Vatican will allow a two-year period to phase it in. These changes are expected to be much more drastic than what was envisaged in Universae Ecclesiae that states:

25. New saints and certain of the new prefaces can and ought to be inserted into the 1962 Missal, according to provisions which will be indicated subsequently. (emphasis ours)

The Vatican approved societies and institutes, such as the Fraternity of Saint Peter and the Institute of Christ the King, will likely apply for exemptions, but all requests are expected to be turned down. The only exception seems to be the SSPX, which might be granted a temporary exemption, to ensure that an agreement is reached between the SSPX and Rome.  However, if the exemption granted will be of a temporary nature, more SSPX priests are expected to join the so-called Resistance (formerly known as SSPX-SO) under Bishop Richard Williamson and more will go independent. This would make the traditional Catholic movement more fragmented than ever before.

Hall of Honour (4): Zak Portelli

Seminarian Zak Portelli

Our fourth recipient of this virtual honour is a seminarian - Zak Portelli. A known apologist in Catholic circles in Malta, he was the main promoter of Tridentine Masses held in the parish of Ta' l-Ibraġ. Albeit not a member of Pro Tridentina (Malta) there was close co-operation because the aim was mutual, namely to ensure that the Tridentine Mass in Malta takes place on a regular basis, according to the provisions of Summorum Pontificum and Universae Ecclesiae. It was an experiment that was reasonably successful, although unfortunately it was hampered in recent years, due to various reasons, outside the control of Bro. Portelli.  

Portelli is also the author of a book  From Hell with Love. Below is a review of this book:

This book is an in depth study of the origins of the New World order. It focuses on the events which led to the French and Russian revolutions as well as the events which ousted and destroyed the Monarchies of Europe. The main focus of the book is on the Catholic Church with regards to its strict stand against the Freemasonry, and the war that has been going on silently between the Church and the Freemasonry. The book reveals stunning facts which are not found in modern day bias history books sponsored by the main stream medias which indoctrinate society into believing that we are at peace and that we have freedom. The book also goes on to describe how peace is not achieved by those men who sit around a table and discuss world peace but that true peace is found in defending morality and the cross of Christ which has been trampled on and put to shame by the liberal forces of this world.

One augurs that the Maltese Church in Malta will continue to benefit for the sterling service of this seminarian, once he is ordained to the sacred priesthood.

New Series: Hall of Honour of Maltese Traditional Catholics

This Blog will soon start a new series: a virtual Hall of Honour of those Maltese (clerics and laity) who strove to ensure that the Extraordinary Form of the Roman Rite is celebrated in Malta in accordance with Benedict XVI's Summorum Pontificum and Universae Ecclesiae.

If you feel someone is deserving of such a recognition, send us the person's credentials and biographical highlights and we will consider it for our next presentation. Don't just send a name, but send us verifiable proof at pro.tridentina.malta@gmail.com .

This is our small contribution and recognition of those esteemed and committed Traditional Catholics who strove - or are striving - to forever uphold, preserve and perpetuate the Truths and Traditions of Holy Mother Church, contained in the Sacred Deposit of Faith.

De usu extraordinario antiquae formae Ritus Romani

Benedetto XVI

Il motu proprio Summorum Pontificum, con cui il 7 luglio 2007 Benedetto XVI ha libera­lizzato l’uso del Messale romano preconciliare, è stato pubblicato su­gli Acta Apostolicae Sedis, la gazzet­ta ufficiale della Santa Sede.

Il testo del documento appare sul fascicolo degli Acta, che porta la data 7 settembre 2007, alle pagine 777-781. Insieme ad esso, alle pagine 795-799, è stata pubblicata anche la lettera di accompagnamento che il Papa ha scritto ai vescovi della Chiesa catto­lica di rito latino.

La versione defini­tiva, e vincolante, del motu proprio Summorum Pontificum presenta al­cune variazioni:

• Innanzitut­to al motu proprio è stato dato un sottotitolo ( De uso extraordinario antiquae formae Ritus Romani) che non c’era. 
• All’articolo 1 poi il termi­ne conditiones è stata sostituito con la forma più corretta condiciones.
• All’articolo 3 il termi­ne plerumque (la maggior parte delle volte) è stato sostituito con habitualiter (abitualmente), sen­za però che sia cambiata la sostan­za della disposizione. 
• Più concreta invece la variazione presente all’ar­ticolo 5, comma 1: «Nelle parrocchie in cui esiste stabilmente (stabiliter) un gruppo di fedeli aderenti alla pre­cedente tradizione liturgica, il par­roco accolga volentieri le loro ri­chieste per la celebrazione della San­ta Messa secondo il rito del Messale romano edito nel 1962».  
• Nella ver­sione originaria al posto del termine stabiliter, c’era continenter, che letteralmente vuol dire ininterrot­tamente e che poteva far erronea­mente pensare che un gruppo di fe­deli ha diritto alla Messa preconci­liare esclusivamente se si è costi­tuito stabilmente già prima della pubblicazione del motu proprio e non in conseguenza di esso. 
• Un’al­tra variazione si trova all’arti­colo 7: «Se un gruppo di fedeli laici fra quelli di cui all’articolo 5 comma 1 non abbia ottenuto soddisfazione alla richiesta autorizazione da parte del parroco, ne informi il vescovo diocesano. Il vescovo è vivamente pregato di esaudire il loro desiderio. Se egli non vuole (non vult) provve­dere per tale celebrazione, la cosa venga riferita alla Pontificia Com­missione Ecclesia Dei». In questo ca­so il verbo non vult, sostituisce l’o­riginario non potest (non può).
• nel penultimo paragrafo della premessa si è corretta un'omissione, attribuendo a Giovanni XXIII il titolo di "Beato".
• all'art. 7, dove si prevede il ricorso dei fedeli al vescovo contro il diniego del parroco, petita non obtinuerit (non abbia ottenuto quanto richiesto) è stato sostituito da petitam a parocho licentiam non obtinuerit (Non abbia ottenuto dal parroco il permesso richiesto).

Le modifiche anticiperebbero alcuni chiarimenti del preannunciato regolamento attuativo.

L'istruzione Universae Ecclesiae di applicazione, prevede inoltre alcune norme circa il ruolo dell'ordinario diocesano, del gruppo stabile di fedeli (grazie anche al contributo della FIUV, in particolare del consigliere maltese) e del sacerdote celebrante. Stabilisce la facoltà di recitare le lezioni della Messa in lingua volgare per le sole Messe lette, di celebrare il Triduo Sacro nella forma straordinaria. Prevede inoltre che nei seminari i futuri sacerdoti debbano imparare a celebrare secondo entrambe le forme del rito romano.

Official Note from the FFI

Father Stefano Manelli

An official note from the FFI issued yesterday as a reply to a number of allegations by an Italian Vaticanist, 

presumably Andrea Tornielli states that:

a) Fr. Stefano Manelli not only has never imposed to all Communities the exclusive use of the Tridentine Mass, but did not even want it to become the exclusive Rite. He himself set the example by celebrating anywhere according to one or the other Ordo.

b) Before, during and after the Apostolic Visitation (July 2012-July 2013), most communities of the FFI made either exclusive, or in the majority of cases, use of the Novus Ordo.

c) Fr. Stefano Manelli, as Minister General, together with the General Council has undertaken legitimately the work of promoting the Vetus Ordo in accordance with the Motu Proprio Summorum Pontificum (2007), in accordance with the decisions of the FFI's General Chapter of 2008 and in respect of Universae Ecclesiae (2011).

d) By letter Prot. 77/2011, dated 21 November 2011, the FFI Secretary General, on behalf of the General Council, informed all FFI houses, about non-binding rules on the use of the Vetus Ordo and the harmony between the Vetus Ordo and the Novus Ordo in its communities and in its Institute.

e) After that letter, various communities have continued peacefully to privilege the Vetus or the Novus Ordo. So, there was no imposition by Fr. Manelli.

f) Some monks, however, objected to the letter. Therefore, the FFI asked the Pontifical Commission Ecclesia Dei, which in its reply of 14 April 2012, (Prot. 39/2011L), established that there is conformity between the same letter Prot. 77/2011 and the mens of Pope Benedict XVI expressed in Universae Ecclesiae (No. 8a).

Bad news from the Vatican: FFI forced to celebrate Novus Ordo only

In the article being reproduced below, Sandro Magister narrates what can lead to unforeseen and unwarranted problems inside the Catholic Church. As an aside, a couple of years ago, the Franciscan Friars of the Immaculate had sent a priest to Malta for the possible establishment of the FFI here. A Tridentine Mass was also celebrated by the same priest in Valletta and a meeting with Pro Tridentina (Malta) took place. Reliable sources informed Pro Tridentina (Malta) that the outcome of the talks with the local authorities was a negative one.

For the First Time, Francis Contradicts Benedict

He has touched upon the sore spot of the Mass in the ancient rite. Ratzinger permitted its celebration for all. Bergoglio has prohibited it for one religious order that favored it 

by Sandro Magister

ROME, July 29, 2013 – One point on which Jorge Mario Bergoglio was eagerly expected  to weigh in, after his election as pope, was that of the Mass in the ancient rite. 

There were those who predicted that Pope Francis would not distance himself from the stance of his predecessor. Who had liberalized the celebration of the Mass in the ancient rite as an “extraordinary” form of the modern rite, with the motu proprio “Summorum Pontificum" of July 7, 2007:

Benedict XVI Liberalizes the Ancient Rite of the Mass – And Explains Why

and with the subsequent instruction "Universæ Ecclesiæ" of May 13, 2011:

Two Masses for a Single Church

And there were instead those who prognosticated on the part of Francis a restriction - or even a cancellation - of the possibility of celebrating the Mass with the rite prior to Vatican Council II, even at the cost of contradicting the decisions of Benedict XVI with him still alive.

To read the decree issued by the Vatican congregation for religious shortly before the voyage of Francis in Brazil, with the explicit approval of the pope himself, one must agree more with the latter than with the former.

The decree bears the date of July 11, 2013, the protocol number 52741/2012, and the signatures of the prefect of the congregation, Cardinal Joao Braz de Aviz, a focolarino,  and of the secretary of the same congregation, Archbishop José Rodríguez Carballo, a Franciscan.

Braz de Aviz is the only high-ranking official in the curia of Brazilian nationality, and because of this he has accompanied Francis on his voyage to Rio de Janeiro. He has a reputation as a progressive, although that of a scatterbrain fits him better. And he will probably be one of the first to go when the reform of the curia announced by Francis takes shape.

Rodríguez Carballo instead enjoys the pope's complete trust. His promotion as second-in-command of the congregation was backed by Francis himself at the beginning of his pontificate.

It is difficult, therefore, to think that pope Bergoglio was unaware of what he was approving when he was presented with the decree before its publication.

The decree installs an apostolic commissioner - in the person of the Capuchin Fidenzio Volpi - at the head of all the communities of the congregation of the Franciscan Friars of the Immaculate.

And this in itself is cause for astonishment. Because the Franciscans of the Immaculate are one of the most flourishing religious communities born in the Catholic Church in recent decades, with male and female branches, with many young vocations, spread over several continents and with a mission in Argentina as well.

They want to be faithful to tradition, in full respect for the magisterium of the Church. So much so that in their communities they celebrate Masses both in the ancient rite and in the modern rite, as moreover do hundreds of religious communities around the world - the Benedictines of Norcia, to give just one example - applying the spirit and the letter of the motu proprio “Summorum Pontificum" of Benedict XVI.

But precisely this was contested by a core group of internal dissidents, who appealed to the Vatican authorities complaining of the excessive propensity of their congregation to celebrate the Mass in the ancient rite, with the effect of creating exclusion and opposition within the communities, of undermining internal unity and, worse, of weakening the more general "sentire cum Ecclesia."

The Vatican authorities responded by sending an apostolic visitor one year ago. And now comes the appointment of the commissioner. 

But what is most astonishing are the last five lines of the decree of July 11:

"In addition to the above, the Holy Father Francis has directed that every religious of the congregation of the Franciscan Friars of the Immaculate is required to celebrate the liturgy according to the ordinary rite and that, if the occasion should arise, the use of the extraordinary form (Vetus Ordo) must be explicitly authorized by the competent authorities, for every religious and/or community that makes the request.”

The astonishment stems from the fact that what is decreed contradicts the dispositions given by Benedict XVI, which for the celebration of the Mass in the ancient rite “sine populo" demand no previous request for authorization whatsoever:

"Ad talem celebrationem secundum unum alterumve Missale, sacerdos nulla eget licentia, nec Sedis Apostolicae nec Ordinarii sui" (1).

While for Masses "cum populo" they set out a few conditions, but always guaranteeing the freedom to celebrate.

In general, against a decree of a Vatican congregation it is possible to have recourse to the supreme tribunal of the apostolic signatura, today headed by a cardinal, the American Raymond Leo Burke, considered a friend by the traditionalists.

But if the decree is the object of approval in a specific form on the part of the pope, as it seems to be in this case, recourse is not admitted.

The Franciscans of the Immaculate will have to comply with the prohibition on celebrating the Mass in the ancient rite beginning Sunday, August 11.

And now what will happen, not only among them but in the whole Church?

It was the conviction of Benedict XVI that "the two forms of the usage of the Roman Rite can be mutually enriching." He had explained this in the heartfelt letter to the bishops of the whole world with which he had accompanied the motu proprio "Summorum Pontificum":

"With great trust and hope…"

But from now on this is no longer the case, at least not for all. For the Franciscans of the Immaculate, forced to celebrate the Mass only in the modern form, there remains just one way to take to heart what Benedict XVI also hoped: to "demonstrate" in this form as well, "more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage."

The fact is that one pillar of the pontificate of Joseph Ratzinger has been cracked. By an exception that many fear - or hope - will soon become the rule.

__________

(1) Curiously, even six years after its publication, the motu proprio “Summorum Pontificum” of Benedict XVI continues to be present on the website of the Holy See only in two languages, and these among the least-known: Latin and Hungarian.

New pages on this Blog

 

A number of documents that are useful to understand the developments, over time, regarding Latin and the Tridentine Mass are being posted on this Blog. These documents complement the two that govern the Roman Missal of 1962, namely Summorum Pontificum and Universae Ecclesiae. They are to be found in separate pages:

• Quo Primum (1570);
• Veterum Sapientia (1962);
• Sacrosanctum Concilium (1963);
• Quattuor Abhinc Annos (1984);
• Ecclesia Dei Adflicta (1988);
• Latina Lingua (2012).   

Goodbye ...

 

The past weeks I tried, with the help of some other dedicated people, to somehow revive the group Pro Tridentina (Malta) as I was told that it was not functioning at all. Some attempts have been made - including reactivating this Blog and the Facebook group -  but regrettably I found no tangible effort to really set the ball running.

On the eve of the fifth anniversary of the founding of Pro Tridentina (Malta), the time has come to turn over a new page. I still believe in the aims of this group but armchair critics and Masses organised against the letter of Summorum Pontificum and Universae Ecclesiae will lead to nowhere.

Another problem is the fact that many people, including priests, like to have their own little niche, celebrate Tridentine Mass for the selected few, and refuse outright to co-operate or communicate with Pro Tridentina (Malta) - these things are simply not on and I outright refuse to be part of this division.

If, and I stress if, a well functioning committee is one day set up, then I might join once more. In the meantime, I continue my work in a project initiated by the Holy See that is giving me great satisfaction.

This being my last message, I would like to thank those who genuinely helped and ... Goodbye.

Godwin Xuereb

The Pope's Via Crucis (Made in Austria)

...and Pope Benedict faces yet another challenge

Dark clouds are gathering in Austria...

Yesterday Pope Benedict XVI celebrated a Chrism Mass in St. Peter's Basilica. His Holiness took the occasion to criticise last year's call (Appeal to Disobedience) by a group of priests in Austria to oppose a number of traditional Church teachings, including the liturgy. 

Most mainstream media are emphasising the issues of celibacy and women priests, however their first point targets the liturgy - a more than a veiled attack against the Pope's efforts in this area (read Summorum Pontificum and Universae Ecclesiae). 
 

Below are key excerpts from Benedict XVI's homily, followed by the text of the rebel Austrian priests:

Benedict XVI: “Recently a group of priests from a European country issued a summons to disobedience, and at the same time gave concrete examples of the forms this disobedience might take.”
 

“But is disobedience really a way to do this? Do we sense here anything of that configuration to Christ which is the precondition for true renewal, or do we merely sense a desperate push to do something to change the Church in accordance with one’s own preferences and ideas?”

“The saints show us how renewal works and how we can place ourselves at its service. And they help us realize that God is not concerned so much with great numbers and with outward successes, but achieves his victories under the humble sign of the mustard seed.”

“We preach not private theories and opinions, but the faith of the Church, of which we are servants.”

++++++++++++++++++++++++++++++++++++++++++++++++++++++++++

Appeal to Disobedience

The Roman refusal to take up long needed reforms and the inaction of the bishops, not only permits but demands that we follow our conscience and act independently:

We priests want to set a mark for the future:

1. WE WILL include a petition for church reform in every liturgy.

2. WE WILL not deny Communion to faithful of good will, especially remarried people, members of other Christian churches, and in some cases those who have officially left the Catholic Church.*

3. WE WILL avoid as much as possible celebrating multiple times on Sundays and feast days, and avoid scheduling priests travelling around or priests unknown to the community. A locally-planned Liturgy of the Word is preferable to providing guest performances.

4. WE WILL use the term “Priestless Eucharistic Celebration” for a Liturgy of the Word with distribution of Communion. This is how the Sunday Mass obligation is fulfilled when priests are in short supply.

5. WE WILL ignore the prohibition of preaching by competently trained laity, including female religion teachers. In difficult times, the Word of God must be proclaimed.

6. WE WILL advocate that every parish has a presiding leader – man or woman, married or unmarried, full-time or part time. Rather than consolidating parishes, We call for a new image of the priest.

7. WE WILL take every opportunity to speak up publicly for the admission of women and married people to the priesthood. These would be welcome colleagues in ministry.

We express solidarity with colleagues no longer permitted to exercise their ministry because we have married, and also with those in ministry who live in a permanent relationship. Both groups live in accordance with their conscience – as we do with our protest. We see in them as we do in our bishops and the pope our brothers. **

* Here we refer to those who officially leave the Church; some to avoid Church Tax as a means of protest

** This is a reference to the German Word "Mitbruder" instead of "Bruder" (brother) which is sometimes used by clerics and excludes the laity.

Trinity Sunday, 19 June, 2011

Quotes to keep in mind when discussing with parish priests and bishops ...

Photo: Cardinal Castrillon Hoyos (centre) with members of the FIUV Council and other faithful (November 2011)

The below quotes by Cardinal Dario Castrillon Hoyos are useful in discussions between laity and the parish priests / bishops to show what the Pope's intentions are:

"The Holy Father, who is a theologian and who was (involved) in the preparation for the (Vatican II - my note) council, is acting exactly in the way of the council, offering with freedom the different kinds of celebration."

"(Pope Benedict wants - my note) All the parishes. Not many, all the parishes (to make provisions for the Tridentine Mass - my note), because this is a gift of God. He offers these riches, and it is very important for new generations to know the past of the church."

"This kind of worship is so noble, so beautiful. The worship, the music, the architecture, the painting, makes a whole that is a treasure. The Holy Father is willing to offer to all the people this possibility, not only for the few groups who demand it but so that everybody knows this way of celebrating the Eucharist in the Catholic Church."

Way back in 2007/2008, the Pontifical Commission Ecclesia Dei (PCED) wrote to all seminaries to ask that candidates to the priesthood are trained to celebrate Mass according to the Extraordinary Form of the Latin rite, and also to understand the theology, the philosophy and the language of such Masses.

In Summorum Pontificum, Pope Benedict XVI had indicated that Tridentine Masses should be made available in every parish where groups of the faithful desire it and where a priest has been trained to celebrate it. Cardinal Castrillon Hoyos had indicated that a stable group could mean just three or four people who were not necessarily drawn from the same parish. This has been the main stumbling block in Malta for seemingly unknown reasons.

"Different parishes or dioceses" was inserted in Universae Ecclesiae following pressure from traditional Catholics, including in particular from Malta. I had been involved in informal discussions with the Roman Curia for the previous 18 months and this insertion should have cleared the minds of the local Curia. But, with few exceptions, the status quo has remained.

Concluding, my advice to Pro Tridentina (Malta) and other laity in these islands is to press the local church authorities by referring to these issues and others raised in previous contributions in this Blog. Should discussions fail, the motu proprio and the instruction clearly indicate the other available routes.

Wara ż-żewġ Pastorali għall-Avvent...

Nistqarr li l-Pastorali ta' l-Arċisqof Pawlu Cremona għall-Avvent ma tantx ħassejtha turi imħabba ta' ragħaj lejn parti mill-merħla tiegħu. L-Arċisqof jaf tajjeb li:

• Pro Tridentina (Malta) dejjem uriet - u se tibqa' turi - ubbidjenza lejn il-Papa u lejn l-Arċisqof.
• għadd ta' saċerdoti użaw il-media sabiex jattakkaw lil min għandu għal qalbu dan ir-Rit, inkluż attakki fuq saċerdoti ħuthom. U li f'ċerti każi dawn ta' l-aħħar qed jiġu mwarrba u redikolati.
• Pro Tridentina (Malta) tat stampa veritiera lis-Santa Sede dwar is-sitwazzjoni f'Malta, minkejja li kien hemm min kien se jikteb lill-Papa Benedittu XVI li f'Malta m'hawn ħadd li jrid il-Quddiesa bil-Latin.
• Pro Tridentina (Malta) kienet - u għadha - disponibbli li tassisti lill-Knisja sabiex dan ir-Rit jingħata l-post li jixraqlu, dejjem f'konformita' max-xewqa ta' Papa Benedittu XVI kif imniżżla f'Summorum Pontificum u Universae Ecclesiae.
  

Huwa stramb għalhekk il-fatt li meta f'Malta hawn qawmien mill-ġdid għar-Rit Tridentin, b'għadd ta' Quddies f'postijiet differenti, għal żmien l-Avvent kelli nassisti għal lingwaġġ (ara hawn taħt) li jweġġa'. U li għawweġ il-fatti (lajċi f'Malta kienu diġa' attivi mill-1907 - jew insejnih lil San Ġorġ Preca u s-Soċjeta' tal-M.U.S.E.U.M.?). U t-tfal se nbeżżawhom bil-Latin qisna fi żmien il-Babaw?

MILL-ITTRA PASTORALI GĦALL-AVVENT – IL-KURAĠĠ LI NIĠĠEDDU

Xi drabi anke l-istess komunitajiet tal-Knisja bħal donnhom iħossuhom komdi jserrħu fuq dak li s-soltu jsir u jippreferu jkunu ripetittivi fil-messaġġ u fir-ritwal. Hemm min qed jagħlaq għajnejh għall-preżent, medhi bin-nostalġija tal-imgħoddi. F’ħafna każi għadna nitkellmu b’lingwaġġ u nużaw metodi tal-bieraħ, u dan minkejja li nafu li qed nirriskjaw bil-kbir, għax huma lingwaġġi u metodi li llum ma jinftehmux. Dan qed jissagrifika l-messaġġ tal-Vanġelu! Għaldaqstant, jekk ma noqogħdux attenti, anke fil-knisja nistgħu “nitqaddu”, il-liturġija ssir teatrin, il-knisja nirrenduha mużew tal-istorja!

Il-Konċilju Vatikan II, li l-Knisja bdiet tiċċelebra ħamsin sena ilu, kien esperjenza qawwija tal-Ispirtu li fetħet orizzonti ġodda u kbar. Dakinhar l-Ispirtu s-Santu bejjet żerriegħa ġdida li, jekk inħalluha tnibbet u tikber, kapaċi tagħti wiċċ isbaħ lill-Knisja u lis-Soċjetà! Imma ġara li “xi żerrigħat waqgħu mal-mogħdija u ntrifsu, u l-għasafar tal-ajru naqqruhom kollha. Oħrajn waqgħu fuq il-blat, u nibtu u nixfu, għax tira ma kellhomx. Oħrajn waqgħu qalb ix-xewk, u x-xewk kiber magħhom u ħanaqhom. Oħrajn waqgħu f’art tajba, u nibtu u għamlu l-frott kull waħda mija” (Lq 8:5-8). Il-Konċilju kellu jkun qawwa kbira ta’ “aġġornament” tal-Knisja. Kif darba stqarr il-Papa tal-Konċilju, Pawlu VI, “il-Knisja kollha għandha tadatta ruħha għall-ħtiġijiet ġodda tad-dinja; fid-dawl tat-tagħlim tal-Konċilju, il-Knisja kollha hija impenjata għal dan it-tiġdid spiritwali u organizzattiv”.

Napprezzaw li frott ta’ dan il-Konċilju, fil-Knisja lokali saru diversi riformi, bħal, per eżempju, l-aġġornament fil-Liturġija u l-mod kif tiġi ċċelebrata bis-sehem aktar attiv tal-poplu, is-sehem tal-lajċi fil-qasam aktar wiesa’ tal-Katekeżi u tad-Djakonija, l-attenzjoni tal-Knisja lokali għall-ħtiġijiet tas-soċjetà, kif ukoll l-attenzjoni tagħha għal dawk l-aktar imbegħdin, l-insara mifrudin u saħansitra dawk li jħaddnu reliġjonijiet oħra jew li ma jħaddnu ebda twemmin. Imma billi xi żerriegħa waqgħet fuq il-blat u qalb ix-xewk, forsi din għadha ma tatx il-frott kollu mixtieq.

MILL-ITTRA PASTORALI TAL-AVVENT GĦAT-TFAL

Ħamsin sena ilu fil-Knisja kien hemm mument sabiħ meta il-Papa ta’ dak iż-żmien sejjaħ lill-Isqfijiet kollha tad-dinja biex jiltaqgħu flimkien fil-Vatikan ħalli bħala rgħajja jaraw kif l-insara tad-dinja kollha jistgħu jgħixu aħjar fuq it-tagħlim ta’ Ġesù. Dan kien mument qawwi tal-Ispirtu s-Santu tant li t-tagħlim li ħareġ dak iż-żmien għadu jgħodd sal-lum. Pereżempju fejn qabel il-quddiesa ma kien jifhimha ħadd għax kienet bil-Latin, illum issir bil-lingwa tal-post biex hekk kulħadd ikun jista’ jieħu sehem fil-quddiesa u jifhem dak li jkun qed isir u jingħad. Dak iż-żmien kienu biss is-saċerdoti li jgħallmu u jmexxu fil-knisja. Minn dak iż-żmien il-lajċi wkoll bdew jagħtu s-sehem tagħhom fil-ħidma tal-Knisja; pereżempju illum għandna rġiel u nisa jew żgħażagħ li jgħallmuna l-katekiżmu, li jqarbnu fil-Knisja u anke jmorru jqarbnu lill-morda fid-djar.

*****************

Bħala President ta' Pro Tridentina (Malta) ma nistax ma nittamax li din il-Pastorali kienet sforz żelu żejjed għax il-Knisja se tiċċelebra għeluq il-50 sena tal-Konċilju Vatikan II. U nittama li bħalma l-Kurja diġa' fasslet serje ta' attivitajiet biex tfakkar dan l-avveniment, ma tħallix barra żewġ avvenimenti kbar oħra li l-2012 taħbat egħluq il-50 sena tagħhom:

• Il-Missal Ruman tal-Beatu Ġwanni XXIII (jiġifieri il-Missal tar-Rit Tridentin) u
• l-Kostituzzjoni Appostolika Veterum Sapientia dwar l-istudju tal-Latin, promulgata mill-istess Papa tal-Konċilju.
  

U nafu li l-Beatu Ġwanni XXIII huwa Papa għal qalb ħafna l-Arċisqof tagħna...

FAQs: How to apply Summorum Pontificum in Malta & Gozo

In the fifth and final part of this series about the Extraordinary Form of the Mass in the Maltese islands, I will attempt to explain how Mass can be celebrated in the two dioceses, based on the motu proprio Summorum Pontificum and the Instruction Universae Ecclesiae. I advise Maltese Catholics to familiarise themselves with these two important documents.

FAQ 1. May individual religious communities celebrate the Extraordinary Form of the Mass without permission of their superiors major?

Yes, Article 3 of Summorum Pontificum states,

"Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or "community" celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues."

So a religious house could offer the Extraordinary Form of the Mass on special occasions even without the permission of their superior major. They would only need this permission if they wished to celebrate it very often, probably, for example, if there was a desire for daily or weekly Masses. Clearly superiors are encouraged to offer generous access to the Tridentine Mass in the pastoral spirit of the Holy Father Pope Benedict XVI. This is more or less what is already happening in St. Theresa's Church, Cospicua.

FAQ. 2 May a bishop prohibit people from attending the private Masses of priests offering the Extraordinary Form of the Mass?

Absolutely not. Article 4 of Summorum Pontificum is clear,

"Celebrations of Mass as mentioned above in art. 2 may - observing all the norms of law - also be attended by faithful who, of their own free will, ask to be admitted."

FAQ. 3 Can a parish or other place request more than just private Masses?

Yes, if there is a "stable group of faithful who adhere to the earlier liturgical tradition," which would mean that there is a sufficient number in the parish - or "different parishes or dioceses," - who are committed to the ancient Mass and desire it on a regular basis, then the Holy Father states, "the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962 . . ."

"Different parishes or dioceses" was inserted in Universae Ecclesiae following pressure from traditional Catholics particularly from Malta. I can say this with authority, so to speak, having been involved in informal discussions with the Roman Curia for the previous 18 months. Persuasion was the keyword here as the motu proprio did not cater so much for realities such as the local one. Now it needs to be concretely applied in Malta and Gozo to bear the desired fruit.

So the parish priest by all means should grant the request of the faithful unless there is some real reason that he absolutely cannot. If there is some temporary reason why this cannot be granted, Article 7 of the motu proprio provides that,

"If a group of lay faithful, as mentioned in art. 5, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission 'Ecclesia Dei.' "

So Rome has pledged assistance through the Pontifical Commission Ecclesia Dei to making sure that assistance is offered to the faithful in this situation. It is here that, in my view, Maltese have encountered a stumbling block at a local level which hopefully should be solved without further delays.

FAQ. 4 In cases where there is to be a publicly scheduled Mass in the Extraordinary Form, is the bishop's permission required?

No. This is not at all implied in the letter. The letter specifically leaves this up to the pastor or rector of the Church, who is to be guided by the Bishop. The motu proprio Summorum Pontificum, under Article 5 states,

"In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church."

So the Bishop, as always, must guarantee the unity of the faithful. The pastor is the one who grants the permission, but he does so under the watchful eye of the bishop, who makes sure that all is done in charity and respect for the Faith of the Church. This guidance, however, does not imply that the pastor needs permission of the Bishop. As the Holy Father himself has stated, the Missal of Pope John XXIII was not abrogated, nor could it be abrogated. He has also stated that the excuse that the Extraordinary Form of the Mass is divisive is unfounded; in the motu proprio, he stated very clearly,

"In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities. This fear also strikes me as quite unfounded. "

Unfortunately, locally there have been many misinterpretations of Article 5 that have led to a considerable number of Tridentine Masses either being cancelled or granted permission in extremis.

FAQ. 5 Does the motu proprio allow for daily Masses in the Extraordinary Form?

Yes it does. Article 5 of Summorum Pontificum is clear,

"Celebration in accordance with the Missal of Blessed John XXIII may take place on working days ..."

FAQ. 6 Is there any resource that Bishops can use to help satisfy requests for the Extraordinary Form in their dioceses?

Yes. They have the ability according to section 8 of the motu proprio Summorum Pontificum to, "refer the problem to the Commission 'Ecclesia Dei' to obtain counsel and assistance."

If I am allowed to add my two Euro cents' worth, the best thing our Bishops could do for a wider dissemination of the Extraordinary Form is to ensure that more traditional teaching methods in seminaries, in particular in the areas of liturgy and the Latin language, take place. Especially because there is a demand both from laity, seminarians and priests. More than might be expected. Hopefully this will be done soon, according to feedback I have received from Rome.

FAQ. 7 What if particular parishes wish only the celebration of the Extraordinary Form of the Mass?

Admittedly, this might be unrealistic in Malta, at least for the short to mid-term. However, this is allowed for under the motu proprio. As the Holy Father states in Article 10 of the Summorum Pontificum,

"The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law."

Pope Benedict XVI himself has set the example when, as Bishop of Rome, he erected a personal parish.

FAQ. 8 Can specifically Novus Ordo Missae practices, such as Communion in the hand or altar girls, be done at Extraordinary Form Masses?

No, they only apply to the Novus Ordo Missae.

Concluding, let us hope that our Bishops would accede to the wishes of many Catholic faithful and in this way enhance the unity of the Church under Pope Benedict XVI.

My worries as a Maltese Catholic

In this fourth article of the series about the Tridentine Mass, I want to share some of my experiences. I grew up without the Tridentine Mass and was therefore surprised when - during the time as an altar boy in St. Peter's Basilica in the Vatican 30 years ago - I served the Novus Ordo Missae in Latin with the priest facing the altar and his back towards the congregation. I dismissed it as simply a necessity because of the way altars are in this Basilica.

I loved the Latin liturgy back then (altar boys at the Vatican had to learn the Novus Ordo Missae in Latin and Italian, it is my understanding that nowadays they learn it in English and Italian) and did not like the continuous changes that I experienced in many masses in Malta. Not to speak about laxity in a number of churches.

What amazes me nowadays in Malta is the real hostility that any expression of a desire for the Tridentine Mass raises. The mere mention of Latin seems to mark the speaker as a subversive weirdo. The Bishops’ response to Pope Benedict XVI’s Moto Proprio Summorum Pontificum and the Instruction Universae Ecclesiae has been less than enthusiastic at best. It almost seems that the Church in Malta is afraid that the people will create a schism! Still you hear in various Masses music coming directly from so-called Christian groups that in some cases use subtle language against the Catholic Church. So much for lex orandi, lex credendi!

The propaganda that the Tridentine Mass was unintelligible to the people has been sold to such an extent that even people who should remember it will claim that they did not know what was being said. Well, I still remember and understand most of the Novus Ordo Missae in Latin and I haven't attended one since 1981. Please note, that means when I was 11 years old.

Hebrew, Sanskrit, Classic Arabic, Old Church Slavonic, etc., are all used as sacred languages by their respective religions. They have the advantage of adding solemnity, authority and consistency to the rites in which they are used. We used to have a sacred Language for Holy Mass too. I wish that it will be revived in Malta once again. If not out of conviction, at least out of respect for His Holiness.

(Note: the photo is not taken in Malta)

Vatican: girls are not permitted to serve at old Mass

by Rachel Obordo

The Pontifical Commission Ecclesia Dei has clarified that girls are not allowed to serve at the Extraordinary Form of the Mass.

It made clear that the Instruction on Summorum Pontificum, Universae Ecclesiae, does not permit female altar servers at the older Mass.

Universae Ecclesiae states “the Moto Proprio Summorum Pontificum derogates from those provisions of law, connected with the Sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962″. Permission for female altar servers came with the Circular Letter of the Congregation for Divine Worship and Discipline of the Sacraments of 1994. However, the rubrics of the 1962 Missal did not allow for females on the sanctuary during Mass.

The letter, signed by Mgr Guido Pozzo, Secretary of Ecclesia Dei, said that “permitting female altar servers does not apply to the Extraordinary Form”.

Fr Alban McCoy, university chaplain at Cambridge, has celebrated the Extraordinary Form with female altar servers. He said he did not seek to include women in his team of servers but “decided not to refuse the request of two young women to serve in the old form”.

His team includes six boys and four girls. “We have one team of servers for all Masses – Ordinary and Extraordinary; one rite of liturgy, one set of servers.”

A spokesman for the Latin Mass Society said the clarification was “significant” and that all bishops should practice in accordance with what has been stated in the letter.

Godwin's comment: this is an important clarification from the Pontifical Commission Ecclesia Dei and we must keep our eyes open to ensure that no other abuses take place.

FIUV Statement in Response to the Publication of Universae Ecclesiae.

FIUV Statement in Response to the Publication of Universae Ecclesiae.

The publication of the document Universae Ecclesiae on 13th May 2011 has generated much comment and been the subject of detailed analysis in the media. The International Federation Una Voce would like to present a different perspective on this document which it welcomes enthusiastically.

The Una Voce movement started in late 1964, before the end of the Second Vatican Council, to ensure the retention of the age-old Latin language for the celebration of the Holy Mass. National societies were formed and the International Federation Una Voce (FIUV) came into being formally in 1967. In 1970, following the introduction of the Novus Ordo Missae, the emphasis had changed and the members of the Una Voce Federation decided to strive for the preservation of the traditional Roman rite as decreed by the Council Fathers in Sacrosanctum Concilium (Art. 4), the document on the liturgy.

In 1970, Dr Eric de Saventhem, the first President of the FIUV, said that the suppression of the
traditional Mass had been achieved de facto only and not de jure. It would be unthinkable, he said, for the older form of Mass to be forbidden as one would have to argue that it had been wrong or bad – either doctrinally or pastorally.

In 1984 the Indult Quattuor Abhunc Annos of Pope John Paul II granted a partial relaxation for the celebration of the traditional Mass which was a small step forward. In 1988 the Indult Ecclesia Dei Adflicta was more generous but the difficulty remained that a bishop’s permission was required and in most instances this was not forthcoming. The situation remained very unsatisfactory – both for priests and laity.

When Pope Benedict XVI was elected in 2005 he asked that people pray for him that he may not flee for fear of the wolves. Notwithstanding the great obstacles being faced, the Holy Father promulgated the Motu Proprio Summorum Pontificum in July 2007 and affirmed the right of all priests of the Roman rite to celebrate the traditional Latin Mass, thus confirming the position of the Una Voce Federation since 1970 that the traditional Mass may have been suppressed de facto but not de jure. To their shame, some in the Church refused to accept the will of the Holy Father and the legitimate aspirations of many of the faithful and were determined to undermine this Motu Proprio at every opportunity. It was this negative and obstructive stance that made necessary a subsequent document to clarify certain matters.

Although some have commented that Universae Ecclesiae still leaves some questions unclear, what is perfectly clear is that the Holy Father has fully restored to the universal Church the traditional Roman rite as enshrined in the liturgical books of 1962, that the rubrics in force in 1962 must be strictly observed, and that Latin and the Usus Antiquior must be taught in seminaries where there is a pastoral need. And this pastoral need must be determined by those who wish to benefit from Summorum Pontificum and Universae Ecclesiae, and not be decided by those many in authority whose natural desire is to prevent their implementation.

The International Federation Una Voce has worked patiently and tirelessly for the restoration of the traditional liturgy for more than 40 years and is now witnessing a vindication of its fidelity to Holy Mother Church and the See of Peter. The Federation expresses its thanks, prayers, and admiration to our Holy Father, Pope Benedict XVI, and praises his courage in not fleeing in the face of the wolves.

The Federation also extends its thanks and gratitude to the Pontifical Commission Ecclesia Dei, and to those bishops and priests who have also striven, often in great personal difficulty, to preserve and foster the traditional liturgy for this and future generations.

Leo Darroch, President – Foederatio Internationalis Una Voce.
17th May 2011.

Instruction “Universae Ecclesiae” on the implementation “Summorum Pontificum”

PONTIFICAL COMMISSION ECCLESIA DEI
INSTRUCTION

on the application of the Apostolic Letter Summorum Pontificum

of HIS HOLINESS POPE BENEDICT XVI given Motu Proprio

I. Introduction

1. The Apostolic Letter Summorum Pontificum of the Sovereign Pontiff Benedict XVI given Motu Proprio on 7 July 2007, which came into effect on 14 September 2007, has made the richness of the Roman Liturgy more accessible to the Universal Church.

2. With this Motu Proprio, the Holy Father Pope Benedict XVI promulgated a universal law for the Church, intended to establish new regulations for the use of the Roman Liturgy in effect in 1962.

3. The Holy Father, having recalled the concern of the Sovereign Pontiffs in caring for the Sacred Liturgy and in their recognition of liturgical books, reaffirms the traditional principle, recognised from time immemorial and necessary to be maintained into the future, that "each particular Church must be in accord with the universal Church not only regarding the doctrine of the faith and sacramental signs, but also as to the usages universally handed down by apostolic and unbroken tradition. These are to be maintained not only so that errors may be avoided, but also so that the faith may be passed on in its integrity, since the Church's rule of prayer (lex orandi) corresponds to her rule of belief (lex credendi)."1

4. The Holy Father recalls also those Roman Pontiffs who, in a particular way, were notable in this task, specifically Saint Gregory the Great and Saint Pius V. The Holy Father stresses moreover that, among the sacred liturgical books, the Missale Romanum has enjoyed a particular prominence in history, and was kept up to date throughout the centuries until the time of Blessed Pope John XXIII. Subsequently in 1970, following the liturgical reform after the Second Vatican Council, Pope Paul VI approved for the Church of the Latin rite a new Missal, which was then translated into various languages. In the year 2000, Pope John Paul II promulgated the third edition of this Missal.

5. Many of the faithful, formed in the spirit of the liturgical forms prior to the Second Vatican Council, expressed a lively desire to maintain the ancient tradition. For this reason, Pope John Paul II with a special Indult Quattuor abhinc annos issued in 1984 by the Congregation for Divine Worship, granted the faculty under certain conditions to restore the use of the Missal promulgated by Blessed Pope John XXIII. Subsequently, Pope John Paul II, with the Motu Proprio Ecclesia Dei of 1988, exhorted the Bishops to be generous in granting such a faculty for all the faithful who requested it. Pope Benedict continues this policy with the Motu Proprio Summorum Pontificum regarding certain essential criteria for the Usus Antiquior of the Roman Rite, which are recalled here.

6. The Roman Missal promulgated by Pope Paul VI and the last edition prepared under Pope John XXIII, are two forms of the Roman Liturgy, defined respectively as ordinaria and extraordinaria: they are two usages of the one Roman Rite, one alongside the other. Both are the expression of the same lex orandi of the Church. On account of its venerable and ancient use, the forma extraordinaria is to be maintained with appropriate honor.

7. The Motu Proprio Summorum Pontificum was accompanied by a letter from the Holy Father to Bishops, with the same date as the Motu Proprio (7 July 2007). This letter gave further explanations regarding the appropriateness and the need for the Motu Proprio; it was a matter of overcoming a lacuna by providing new norms for the use of the Roman Liturgy of 1962. Such norms were needed particularly on account of the fact that, when the new Missal had been introduced under Pope Paul VI, it had not seemed necessary to issue guidelines regulating the use of the 1962 Liturgy. By reason of the increase in the number of those asking to be able to use the forma extraordinaria, it has become necessary to provide certain norms in this area.
Among the statements of the Holy Father was the following: "There is no contradiction between the two editions of the Roman Missal. In the history of the Liturgy growth and progress are found, but not a rupture. What was sacred for prior generations, remains sacred and great for us as well, and cannot be suddenly prohibited altogether or even judged harmful."2

8. The Motu Proprio Summorum Pontificum constitutes an important expression of the Magisterium of the Roman Pontiff and of his munus of regulating and ordering the Church’s Sacred Liturgy.3 The Motu Proprio manifests his solicitude as Vicar of Christ and Supreme Pastor of the Universal Church,4 and has the aim of:

a.) offering to all the faithful the Roman Liturgy in the Usus Antiquior, considered as a precious treasure to be preserved;

b.) effectively guaranteeing and ensuring the use of the forma extraordinaria for all who ask for it, given that the use of the 1962 Roman Liturgy is a faculty generously granted for the good of the faithful and therefore is to be interpreted in a sense favourable to the faithful who are its principal addressees;

c.) promoting reconciliation at the heart of the Church.

II. The Responsibilities of the Pontifical Commission Ecclesia Dei

9. The Sovereign Pontiff has conferred upon the Pontifical Commission Ecclesia Dei ordinary vicarious power for the matters within its competence, in a particular way for monitoring the observance and application of the provisions of the Motu Proprio Summorum Pontificum (cf. art. 12).

10. § 1. The Pontifical Commission exercises this power, beyond the faculties previously granted by Pope John Paul II and confirmed by Pope Benedict XVI (cf. Motu Proprio Summorum Pontificum, artt. 11-12), also by means of the power to decide upon recourses legitimately sent to it, as hierarchical Superior, against any possible singular administrative provision of an Ordinary which appears to be contrary to the Motu Proprio.

§ 2. The decrees by which the Pontifical Commission decides recourses may be challenged ad normam iuris before the Supreme Tribunal of the Apostolic Signatura.

11. After having received the approval from the Congregation for Divine Worship and the Discipline of the Sacraments, the Pontifical Commission Ecclesia Dei will have the task of looking after future editions of liturgical texts pertaining to the forma extraordinaria of the Roman Rite.

III. Specific Norms

12. Following upon the inquiry made among the Bishops of the world, and with the desire to guarantee the proper interpretation and the correct application of the Motu Proprio Summorum Pontificum, this Pontifical Commission, by virtue of the authority granted to it and the faculties which it enjoys, issues this Instruction according to can. 34 of the Code of Canon Law.

The Competence of Diocesan Bishops

13. Diocesan Bishops, according to Canon Law, are to monitor liturgical matters in order to guarantee the common good and to ensure that everything is proceeding in peace and serenity in their Dioceses5, always in agreement with the mens of the Holy Father clearly expressed by the Motu Proprio Summorum Pontificum.6 In cases of controversy or well-founded doubt about the celebration in the forma extraordinaria, the Pontifical Commission Ecclesia Dei will adjudicate.

14. It is the task of the Diocesan Bishop to undertake all necessary measures to ensure respect for the forma extraordinaria of the Roman Rite, according to the Motu Proprio Summorum Pontificum.

The coetus fidelium (cf. Motu Proprio Summorum Pontificum, art. 5 § 1)

15. A coetus fidelium ("group of the faithful") can be said to be stabiliter existens ("existing in a stable manner"), according to the sense of art. 5 § 1 of the Motu Proprio Summorum Pontificum, when it is constituted by some people of an individual parish who, even after the publication of the Motu Proprio, come together by reason of their veneration for the Liturgy in the Usus Antiquior, and who ask that it might be celebrated in the parish church or in an oratory or chapel; such a coetus ("group") can also be composed of persons coming from different parishes or dioceses, who gather together in a specific parish church or in an oratory or chapel for this purpose.

16. In the case of a priest who presents himself occasionally in a parish church or an oratory with some faithful, and wishes to celebrate in the forma extraordinaria, as foreseen by articles 2 and 4 of the Motu Proprio Summorum Pontificum, the pastor or rector of the church, or the priest responsible, is to permit such a celebration, while respecting the schedule of liturgical celebrations in that same church.

17. § 1. In deciding individual cases, the pastor or the rector, or the priest responsible for a church, is to be guided by his own prudence, motivated by pastoral zeal and a spirit of generous welcome.

§ 2. In cases of groups which are quite small, they may approach the Ordinary of the place to identify a church in which these faithful may be able to come together for such celebrations, in order to ensure easier participation and a more worthy celebration of the Holy Mass.

18. Even in sanctuaries and places of pilgrimage the possibility to celebrate in the forma extraordinaria is to be offered to groups of pilgrims who request it (cf. Motu Proprio Summorum Pontificum, art. 5 § 3), if there is a qualified priest.

19. The faithful who ask for the celebration of the forma extraordinaria must not in any way support or belong to groups which show themselves to be against the validity or legitimacy of the Holy Mass or the Sacraments celebrated in the forma ordinaria or against the Roman Pontiff as Supreme Pastor of the Universal Church.

Sacerdos idoneus ("Qualified Priest") (cf. Motu Proprio Summorum Pontificum, art 5 § 4)

20. With respect to the question of the necessary requirements for a priest to be held idoneus ("qualified") to celebrate in the forma extraordinaria, the following is hereby stated:

a.) Every Catholic priest who is not impeded by Canon Law7 is to be considered idoneus ("qualified") for the celebration of the Holy Mass in the forma extraordinaria.

b.) Regarding the use of the Latin language, a basic knowledge is necessary, allowing the priest to pronounce the words correctly and understand their meaning.

c.) Regarding knowledge of the execution of the Rite, priests are presumed to be qualified who present themselves spontaneously to celebrate the forma extraordinaria, and have celebrated it previously.

21. Ordinaries are asked to offer their clergy the possibility of acquiring adequate preparation for celebrations in the forma extraordinaria. This applies also to Seminaries, where future priests should be given proper formation, including study of Latin8 and, where pastoral needs suggest it, the opportunity to learn the forma extraordinaria of the Roman Rite.

22. In Dioceses without qualified priests, Diocesan Bishops can request assistance from priests of the Institutes erected by the Pontifical Commission Ecclesia Dei, either to the celebrate the forma extraordinaria or to teach others how to celebrate it.

23. The faculty to celebrate sine populo (or with the participation of only one minister) in the forma extraordinaria of the Roman Rite is given by the Motu Proprio to all priests, whether secular or religious (cf. Motu Proprio Summorum Pontificum, art. 2). For such celebrations therefore, priests, by provision of the Motu Proprio Summorum Pontificum, do not require any special permission from their Ordinaries or superiors.

Liturgical and Ecclesiastical Discipline

24. The liturgical books of the forma extraordinaria are to be used as they are. All those who wish to celebrate according to the forma extraordinaria of the Roman Rite must know the pertinent rubrics and are obliged to follow them correctly.

25. New saints and certain of the new prefaces can and ought to be inserted into the 1962 Missal9, according to provisions which will be indicated subsequently.

26. As foreseen by article 6 of the Motu Proprio Summorum Pontificum, the readings of the Holy Mass of the Missal of 1962 can be proclaimed either solely in the Latin language, or in Latin followed by the vernacular or, in Low Masses, solely in the vernacular.

27. With regard to the disciplinary norms connected to celebration, the ecclesiastical discipline contained in the Code of Canon Law of 1983 applies.

28. Furthermore, by virtue of its character of special law, within its own area, the Motu Proprio Summorum Pontificum derogates from those provisions of law, connected with the sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962.

Confirmation and Holy Orders

29. Permission to use the older formula for the rite of Confirmation was confirmed by the Motu Proprio Summorum Pontificum (cf. art. 9 § 2). Therefore, in the forma extraordinaria, it is not necessary to use the newer formula of Pope Paul VI as found in the Ordo Confirmationis.

30. As regards tonsure, minor orders and the subdiaconate, the Motu Proprio Summorum Pontificum does not introduce any change in the discipline of the Code of Canon Law of 1983; consequently, in Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission Ecclesia Dei, one who has made solemn profession or who has been definitively incorporated into a clerical institute of apostolic life, becomes incardinated as a cleric in the institute or society upon ordination to the diaconate, in accordance with canon 266 § 2 of the Code of Canon Law.

31. Only in Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission Ecclesia Dei, and in those which use the liturgical books of the forma extraordinaria, is the use of the Pontificale Romanum of 1962 for the conferral of minor and major orders permitted.

Breviarium Romanum

32. Art. 9 § 3 of the Motu Proprio Summorum Pontificum gives clerics the faculty to use the Breviarium Romanum in effect in 1962, which is to be prayed entirely and in the Latin language.

The Sacred Triduum

33. If there is a qualified priest, a coetus fidelium ("group of faithful"), which follows the older liturgical tradition, can also celebrate the Sacred Triduum in the forma extraordinaria. When there is no church or oratory designated exclusively for such celebrations, the parish priest or Ordinary, in agreement with the qualified priest, should find some arrangement favourable to the good of souls, not excluding the possibility of a repetition of the celebration of the Sacred Triduum in the same church.

The Rites of Religious Orders

34. The use of the liturgical books proper to the Religious Orders which were in effect in 1962 is permitted.

Pontificale Romanum and the Rituale Romanum

35. The use of the Pontificale Romanum, the Rituale Romanum, as well as the Caeremoniale Episcoporum in effect in 1962, is permitted, in keeping with n. 28 of this Instruction, and always respecting n. 31 of the same Instruction.

The Holy Father Pope Benedict XVI, in an audience granted to the undersigned Cardinal President of the Pontifical Commission Ecclesia Dei on 8 April 2011, approved this present Instruction and ordered its publication.

Given at Rome, at the Offices of the Pontifical Commission Ecclesia Dei, 30 April, 2011, on the memorial of Pope Saint Pius V.

William Cardinal LEVADA
President

Mons. Guido Pozzo
Secretary
_______________

1 BENEDICTUS XVI, Litterae Apostolicae Summorum Pontificum motu proprio datae, I, AAS 99 (2007) 777; cf. Institutio Generalis Missalis Romani, tertia editio 2002, n. 397.

2 BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 798.

3 Cf. Code of Canon Law, Canon 838 §1 and §2.

4 Cf. Code of Canon Law, Canon 331.

5 Cf. Code of Canon Law, Canons 223 § 2 or 838 §1 and §4.

6 BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 799.

7 Cf. Code of Canon Law, Canon 900 § 2.

8 Cf. Code of Canon Law, Canon 249; Second Vatican Ecumenical Council, Constitution Sacrosanctum Concilium, 36; Declaration Optatum totius, 13.9 BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 797.

Godwin's comment: This is surely Great News! Thanks be to the Holy Father Benedict XVI! This will surely help Pro Tridentina (Malta) in its work. Let us pray that the local church authorities will implement the Motu Proprio Summorum Pontificum according to this Instruction. That the current Pontiff loves the forma extraordinaria is amply demonstrated, e.g. the photo above showing then Cardinal Ratzinger celebrating this form at Wigratzbad in 1990.