Motu Proprio Is "Not A Rejection Of The Council"
In the Sunday, July 8, 2007 edition of Il Giornale, the respected Italian journalist, Andrea Tornielli, who has also written for Inside the Vatican, published the following interview with the President of the Pontifical Commission Ecclesia Dei, Cardinal Castrillón Hoyos, on the main aspects of Summorum Pontificum. The Ecclesia Dei commission is the body entrusted with overseeing the implementation of the "motu proprio."
By Andrea Tornielli
What meaning does the Pope's decision have?
"The Pontiff's letter is clear. It is a decision which comes from the heart and from the mind of a Pope who loves and knows liturgy well. He wishes that the heritage represented by the ancient liturgy be preserved, without this representing any contradiction with the new Mass. Thousands of letters arrived in Rome from those who asked for the freedom to be able to participate in the old rite."
There have been those who said that Ratzinger thus "rejected" the Council...
"Benedict XVI has not walked or will walk, in any way or expression, on a path which is different from that indicated by the Council. The new Mass remains the ordinary Roman Rite. There is nothing in the motu proprio or in the papal letter which signals a minimal deviation from the Council. It may be appropriate to recall that Vatican II did not forbid the ancient Mass, which was celebrated by the Conciliar Fathers during sessions. No rejection, no offense. It is an encounter with the demands of groups of faithful, an act of liberality."
Is it an act of continuity or rupture in comparison to the Montini and Wojtyla pontificates?
"There is no contraposition. Paul VI granted the possibility to celebrate with the old rite soon after the coming into effect of the new Missal and Pope Wojtyla intended to prepare a Motu proprio similar to the one now promulgated."
Is the authority of the Bishop undermined?
"Those who have argued [so], have done so based on a prejudice, because the role of the Bishop rests assured, canon law does not change. It is the competence of the pastor of the diocese to coordinate the liturgy, in harmony with the supreme orderer, who is the Pope. In case of problems, the Bishop will intervene, always in agreement with the dispositions established by the motu proprio. I am certain that the pastoral sensibility of Bishops will find the way to favor the unity of the Church, helping to avoid a schism."
How do we deal with the Holy Friday prayer for the Jews?
"The authorized Missal is that of 1962, promulgated by John XXIII, in which the expression 'perfidis iudaeis' and 'iudaica perfidia' had already been removed."
[...]
Do you predict difficulties?
"I am not aware, in the History of the Church, of any moment in which important decisions have been taken without difficulty. But I strongly hope that they may be coped with and overcome, with the approach suggested by the Pope in his letter."
After this decision, the end of the rupture with the Lefebvrists is closer?
"With this Motu proprio, the door is widely opened [si spalanca la porta] for a return of the Fraternity of Saint Pius X to full communion. If, after this act, the return does not take place, I truly will not be able to comprehend. I wish to clarify, though, that the papal document has not been made for the Lefebvrists, but because the Pope is convinced of the need to underline that there is a continuity in the Tradition, and that in the Church one does not move forward by way of fractures. The ancient Mass has never been abolished nor forbidden."
Inside the Vatican
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Benedict XVI Says New Norms Do Not Affect Validity Of Vatican II, Unity Of The Church, Or Authority Of Bishops
“News reports and judgments made without sufficient information have created no little confusion,” wrote Pope Benedict in reference to his newest Apostolic Letter. The news of the letter has provoked two fears: first, that the reforms of Vatican II would be called into question, and second, that giving universal approval to the older Missal would divide parishes. However, the Holy Father says that both fears are unfounded.
Citing the past history of the Church, Benedict said that too often, divisions worsened because of the lack of action by the leaders of the Church. “This glance at the past imposes an obligation on us today: to make every effort to make it possible for all those who truly desire unity to remain in that unity or to attain it anew.” For this reason, the Pope decided to issue today’s Motu Proprio, which will take affect on September 14th, the feast of the Exaltation of the Holy Cross.
He also addressed the two main fears that have been raised by his critics.
Validity of the Second Vatican Council
“The fear that the document detracts from the authority of the Second Vatican Council… is unfounded,” wrote the Pope. To answer this fear, he maintained that the liturgy promulgated by the Second Vatican Council remains the norm, while the older form remains the extraordinary form.
Some claim that the old Missal was done away with at the Second Vatican Council, however, Benedict wrote, “There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. 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.”
Lest there be priests who use the Motu Proprio to refuse to celebrate the liturgy according to the new Missal, the Pope wrote that, “priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.”
Old Missal could cause parish divisions
The second fear expressed by detractors of the new norms, was that the universal approval of the 1962 Missal would lead to disarray or even divisions within parish communities. Speaking to this fear, Benedict wrote, “This fear also strikes me as quite unfounded. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often.”
According to the Pope, those who fear a severe decline in the use of the Novus Ordo do not have to worry because, “the new Missal will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.”
Contrary to causing divisions, the two forms of the Roman Missal should, in fact, serve to enrich one another. The Holy Father says that the reverence which the Old Missal inspires should mark the celebration of the new Missal as well. “The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.”
Bishops and the Implementation of the Motu Proprio
The final issue addressed by the pontiff is the authority and responsibility of the bishops. “I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each Bishop, in fact, is the moderator of the liturgy in his own Diocese,” wrote Benedict.
“Nothing is taken away, then, from the authority of the Bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.”
“Furthermore, I invite you, dear Brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.”
The Holy Father closed his introductory letter by entrusting the new norms to Mary Mother of the Church and imparting his Apostolic Blessing.
CNA
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Benedict And The Mass
By Dr. Robert Moynihan
A reflection on the meaning of the Mass, and a comment on the debate over the restoration of the old liturgy
"Throw melted wax into melted wax, and the one interpenetrates the other perfectly. In the same way, when the Body and Blood of Christ are received, the union is such that Christ is in the recipient and he in Christ." -St. Cyril of Jerusalem
"When Mass was over I remained with Jesus in thanksgiving. Oh how sweet was the colloquy with paradise that morning! It was such that, although I want to tell you all about it, I cannot... The heart of Jesus and my own -- allow me to use the expression -- were fused. No longer were two hearts beating, but only one... My joy was so intense and deep that I could bear it no more and tears of happiness poured down my cheeks." - St. Padre Pio (canonized June 16, 2002)
In Rome in mid-June, the release of Pope Benedict’s motu proprio allowing wider celebration of the "old Mass" was reportedly "imminent," expected in any case "during the first days of July, before the Pope goes on his summer vacation," Vatican officials close to the Pope said. (And yet, the document was delayed before.)
So what do we know already about this matter? Several things: 1) that the Pope has wished to publish the motu proprio for about a year; 2) that he has been advised by many bishops, who evidently fear it will cause divisions in the Church, not to publish it; 3) that he has therefore taken his time, consulting many advisors, and has written a prefatory letter to explain what the motu proprio means.
Why all the attention to this issue? That is the deeper question. Isn’t the essence of Christianity to lead a good life, with all the liturgies of the Church a secondary concern? That is what many seem to believe.
It is difficult to get at the truth of the matter, and the difficulty will not cease even with the release of the motu proprio. In fact, it may only intensify.
Some would see the Holy Father’s interest in the old Mass as a matter of cultural taste. His desire for a wider use of the old rite in Latin is seen as something comparable to his interest in classical music. For these people, the issue is often reduced to a question of practicality: the old rite, in Latin, is "impractical" in the 21st century, and so, these people say, it would be unwise to expand its use.
But this is a serious misunderstanding of Benedict’s motivation. He is not concerned with Latin in itself. His respect for the "old Mass" is not a nostalgic cultural attachment to an ancient language. No, Benedict is concerned about the essence of the Mass itself.
And what is that essence? The right worship of God.
Certainly there is something to be said, in practical terms, for the use in a worldwide Church of a single liturgical language. And certainly, Latin is in some ways a good candidate to be that universal language. It was the language of the Empire under which Jesus lived and died. It has been used for almost 20 centuries. And translations could make the language "accessible" to all even today -- and even in times to come.
But that is not the point. It isn’t about the Latin. (And the Latin Mass is, in any case, not the Latin Mass at all; that is a misnomer; it is, rather, "the Latin, Greek and Aramaic Mass," with "Kyrie eleison" in Greek and "Amen" and "Alleluia" in Aramaic.) And those who think Latin is at the core of this matter do not see fully what is at stake here.
And what is at stake is not a trivial matter. If it were, the Pope wouldn’t have given two years of attention to it, or 25 years as a cardinal to stating repeatedly that there needs to be a "reform of the reform." Rather, it is an important matter. In fact, the most important one. For the Mass is celebrated for a single reason: for the Eucharist. And the Eucharist is one thing only: Christ with us. And Christ with us is the sole reason for the Church’s being.
So in dealing with the Mass, the Pope is not dealing with a marginal, a peripheral matter. The liturgy is not a "side issue." It is a central one; indeed, the central one. It is the little matter (and the Orthodox rightly stress this) of... the divinization of man! A reality which brought Padre Pio to tears.
So it is a very important matter. But what is the problem? It seems that Benedict, like many thoughtful believers, is concerned about the fact that the conciliar reform of the liturgy in the 1960s has in some way apparently failed to achieve its chief goal, which was to bring about an even greater reverence for the Eucharist, an even greater participation by the faithful in the mystery of Christ, an even deeper sacramental life within the Church. (That is what the conciliar fathers hoped to accomplish by approving a liturgical reform.)
And if there are in the "old Mass," as many argue, qualities too hastily discarded in the 1960s -- a sense of tradition which made it a bit easier for some to turn their minds toward the eternal, a sense of solemnity which helped some to turn their hearts toward God -- and if that loss can, even if only in part, be made good, if it can be remedied, by a motu proprio allowing the "old Mass" to be celebrated more widely, then it is a work of great import for the Pope to carry out.
If the "old Mass" is merely a "cultural" matter, the fad of a small elite, it will not flourish in any case, and the motu proprio will be a dead letter. But if it is a matter of renewing the Church, and if the dignity and holiness of the old rite strikes the faithful in such a way as to re-kindle in them a sense of that devotion which prepares them to encounter Christ, then allowing the old Mass to be celebrated more widely will be an act worth preparing for with much toil and care.
Dr. Robert Moynihan is editor of Inside the Vatican
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A reflection on the meaning of the Mass, and a comment on the debate over the restoration of the old liturgy
"Throw melted wax into melted wax, and the one interpenetrates the other perfectly. In the same way, when the Body and Blood of Christ are received, the union is such that Christ is in the recipient and he in Christ." -St. Cyril of Jerusalem
"When Mass was over I remained with Jesus in thanksgiving. Oh how sweet was the colloquy with paradise that morning! It was such that, although I want to tell you all about it, I cannot... The heart of Jesus and my own -- allow me to use the expression -- were fused. No longer were two hearts beating, but only one... My joy was so intense and deep that I could bear it no more and tears of happiness poured down my cheeks." - St. Padre Pio (canonized June 16, 2002)
In Rome in mid-June, the release of Pope Benedict’s motu proprio allowing wider celebration of the "old Mass" was reportedly "imminent," expected in any case "during the first days of July, before the Pope goes on his summer vacation," Vatican officials close to the Pope said. (And yet, the document was delayed before.)
So what do we know already about this matter? Several things: 1) that the Pope has wished to publish the motu proprio for about a year; 2) that he has been advised by many bishops, who evidently fear it will cause divisions in the Church, not to publish it; 3) that he has therefore taken his time, consulting many advisors, and has written a prefatory letter to explain what the motu proprio means.
Why all the attention to this issue? That is the deeper question. Isn’t the essence of Christianity to lead a good life, with all the liturgies of the Church a secondary concern? That is what many seem to believe.
It is difficult to get at the truth of the matter, and the difficulty will not cease even with the release of the motu proprio. In fact, it may only intensify.
Some would see the Holy Father’s interest in the old Mass as a matter of cultural taste. His desire for a wider use of the old rite in Latin is seen as something comparable to his interest in classical music. For these people, the issue is often reduced to a question of practicality: the old rite, in Latin, is "impractical" in the 21st century, and so, these people say, it would be unwise to expand its use.
But this is a serious misunderstanding of Benedict’s motivation. He is not concerned with Latin in itself. His respect for the "old Mass" is not a nostalgic cultural attachment to an ancient language. No, Benedict is concerned about the essence of the Mass itself.
And what is that essence? The right worship of God.
Certainly there is something to be said, in practical terms, for the use in a worldwide Church of a single liturgical language. And certainly, Latin is in some ways a good candidate to be that universal language. It was the language of the Empire under which Jesus lived and died. It has been used for almost 20 centuries. And translations could make the language "accessible" to all even today -- and even in times to come.
But that is not the point. It isn’t about the Latin. (And the Latin Mass is, in any case, not the Latin Mass at all; that is a misnomer; it is, rather, "the Latin, Greek and Aramaic Mass," with "Kyrie eleison" in Greek and "Amen" and "Alleluia" in Aramaic.) And those who think Latin is at the core of this matter do not see fully what is at stake here.
And what is at stake is not a trivial matter. If it were, the Pope wouldn’t have given two years of attention to it, or 25 years as a cardinal to stating repeatedly that there needs to be a "reform of the reform." Rather, it is an important matter. In fact, the most important one. For the Mass is celebrated for a single reason: for the Eucharist. And the Eucharist is one thing only: Christ with us. And Christ with us is the sole reason for the Church’s being.
So in dealing with the Mass, the Pope is not dealing with a marginal, a peripheral matter. The liturgy is not a "side issue." It is a central one; indeed, the central one. It is the little matter (and the Orthodox rightly stress this) of... the divinization of man! A reality which brought Padre Pio to tears.
So it is a very important matter. But what is the problem? It seems that Benedict, like many thoughtful believers, is concerned about the fact that the conciliar reform of the liturgy in the 1960s has in some way apparently failed to achieve its chief goal, which was to bring about an even greater reverence for the Eucharist, an even greater participation by the faithful in the mystery of Christ, an even deeper sacramental life within the Church. (That is what the conciliar fathers hoped to accomplish by approving a liturgical reform.)
And if there are in the "old Mass," as many argue, qualities too hastily discarded in the 1960s -- a sense of tradition which made it a bit easier for some to turn their minds toward the eternal, a sense of solemnity which helped some to turn their hearts toward God -- and if that loss can, even if only in part, be made good, if it can be remedied, by a motu proprio allowing the "old Mass" to be celebrated more widely, then it is a work of great import for the Pope to carry out.
If the "old Mass" is merely a "cultural" matter, the fad of a small elite, it will not flourish in any case, and the motu proprio will be a dead letter. But if it is a matter of renewing the Church, and if the dignity and holiness of the old rite strikes the faithful in such a way as to re-kindle in them a sense of that devotion which prepares them to encounter Christ, then allowing the old Mass to be celebrated more widely will be an act worth preparing for with much toil and care.
Dr. Robert Moynihan is editor of Inside the Vatican
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Pope Establishes The Full Return Of TheTridentine Mass With New Letter
By CNA
Today marks the historic issuance of Pope Benedict’s apostolic letter on the use of the Roman Missal of 1962. The much talked about letter begins with the Pope giving a history of the use of the Roman Missal, and then provides, among other things, an explanation of the purpose of this Motu Proprio.
Before launching into the history of the pre-Vatican II Missal, the Pope makes the distinction that while some believe that it was done away with by the liturgical reforms of Vatican II, this was never the case.
“I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted.”
In order for his new letter to be understood correctly, Benedict XVI gives his readers some historical context.
Liturgical History
Some have argued that since no new norms were given for the use of the old Missal that it was de facto discarded. However, the Pope responded that, “At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level.”
“Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood.”
Benedict also mentioned Archbishop Lefebvre, who led a breakaway group from the Church called the Society of St. Pius X. Amongst this group, “fidelity to the old Missal became an external mark of identity; the reasons for the break, which arose over this, however, were at a deeper level.”
Pope Benedict then described the turmoil surrounding the reform of Vatican II and the struggle of many of the faithful who wished to preserve the pre-conciliar Missal. “This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear.”
On a personal note, the pontiff mentioned his own experience of the Vatican II “period with all its hopes and its confusion.” In addition, he said, “I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.”
Pope John Paul II’s Reforms
Given this painful context, Benedict XVI explained that John Paul II felt obliged to provide guidelines for the use of the 1962 Missal which came in the form of his Motu Proprio Ecclesia Dei (2 July 1988).
This document did not give specific instructions for the use of the Missal but only provided general guidelines for Bishops to allow this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of Saint Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully.
“Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio.”
Reason for Benedict’s Motu Proprio
The main purpose of this Motu Proprio is to “provide precise juridical norms so that the Church can attain fuller unity” and “to free Bishops from constantly having to evaluate anew how they are to respond to various situations.”
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Explanatory Note On Motu Proprio "Summorum Pontificum"
By Santificarnos.com
The Holy See Press Office today issued an explanatory note concerning the Motu Proprio "Summorum Pontificum". The most important paragraphs of the note are given below:
"The Motu Proprio 'Summorum Pontificum' lays down new rules for the use of the Roman liturgy that preceded the reform of 1970. The reasons for such provisions are clearly explained in the Holy Father's letter to bishops which accompanies the Motu Proprio (the two documents have been sent to all the presidents of episcopal conferences and to all nuncios, who have arranged to distribute them to all bishops).
"The fundamental provision is as follows: the Roman liturgy will have two forms ('usus'):
"a) The ordinary form is the one that follows the liturgical reform undertaken by Pope Paul VI in the year 1970, as it appears in the liturgical books promulgated at that time. There is an official edition in Latin which may be used always and everywhere, and translations in divers languages published by the various episcopal conferences.
"b) The extraordinary form: which is that celebrated in accordance with the liturgical books published by Blessed Pope John XXIII in 1962."
In paragraph 8 the note reads: "The bishop of a particular place may erect a personal parish, wherever there is to be found a very substantial number of faithful who wish to follow the earlier liturgy. It would be appropriate for the numbers of faithful to be substantial, even if not comparable to those of other parishes."
The explanatory note also highlights some of the characteristics of the 1962 Missal:
"It is a 'complete' or 'integral' Missal in the Latin language, that is, it also contains the readings for the celebrations (it is not distinct from the 'Lectionary' as the later 1970 Missal is).
"It contains just one Eucharistic prayer, the 'Roman Canon' (corresponding to the first Eucharist Prayer of the later Missal, which includes a choice of various Eucharistic Prayers).
"Various prayers (including a large part of the Canon) are recited by the priest in a low voice inaudible to the people.
"Other differences include the reading of the beginning of the Gospel of John at the end of Mass.
"The 1962 Missal does not provide for concelebration. It says nothing concerning the direction of the altar or of the celebrant (whether facing the people or not).
"The Pope's Letter envisages the possibility of future enrichment of the 1962 Missal (inclusion of new saints, new prefaces, etc.)."
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The Holy See Press Office today issued an explanatory note concerning the Motu Proprio "Summorum Pontificum". The most important paragraphs of the note are given below:
"The Motu Proprio 'Summorum Pontificum' lays down new rules for the use of the Roman liturgy that preceded the reform of 1970. The reasons for such provisions are clearly explained in the Holy Father's letter to bishops which accompanies the Motu Proprio (the two documents have been sent to all the presidents of episcopal conferences and to all nuncios, who have arranged to distribute them to all bishops).
"The fundamental provision is as follows: the Roman liturgy will have two forms ('usus'):
"a) The ordinary form is the one that follows the liturgical reform undertaken by Pope Paul VI in the year 1970, as it appears in the liturgical books promulgated at that time. There is an official edition in Latin which may be used always and everywhere, and translations in divers languages published by the various episcopal conferences.
"b) The extraordinary form: which is that celebrated in accordance with the liturgical books published by Blessed Pope John XXIII in 1962."
In paragraph 8 the note reads: "The bishop of a particular place may erect a personal parish, wherever there is to be found a very substantial number of faithful who wish to follow the earlier liturgy. It would be appropriate for the numbers of faithful to be substantial, even if not comparable to those of other parishes."
The explanatory note also highlights some of the characteristics of the 1962 Missal:
"It is a 'complete' or 'integral' Missal in the Latin language, that is, it also contains the readings for the celebrations (it is not distinct from the 'Lectionary' as the later 1970 Missal is).
"It contains just one Eucharistic prayer, the 'Roman Canon' (corresponding to the first Eucharist Prayer of the later Missal, which includes a choice of various Eucharistic Prayers).
"Various prayers (including a large part of the Canon) are recited by the priest in a low voice inaudible to the people.
"Other differences include the reading of the beginning of the Gospel of John at the end of Mass.
"The 1962 Missal does not provide for concelebration. It says nothing concerning the direction of the altar or of the celebrant (whether facing the people or not).
"The Pope's Letter envisages the possibility of future enrichment of the 1962 Missal (inclusion of new saints, new prefaces, etc.)."
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Letter From Pope Benedict To Bishops On "Summorum Pontificum"
By Santificarnos.com
Given below is the text of the English- language version of Benedict XVI's Letter to all the bishops of the world concerning his Motu Proprio "Summorum Pontificum," which was published today:
"With great trust and hope, I am consigning to you as pastors the text of a new Apostolic Letter 'Motu Proprio data' on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer.
"News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.
"This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.
"In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions - the liturgical reform - is being called into question.
"This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal form - the 'Forma ordinaria' - of the Eucharistic liturgy. The last version of the 'Missale Romanum' prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a 'Forma extraordinaria' of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were 'two rites.' Rather, it is a matter of a twofold use of one and the same rite.
"As for the use of the 1962 Missal as a 'Forma extraordinaria' of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.
"Pope John Paul II thus felt obliged to provide, in his Motu Proprio 'Ecclesia Dei' (July 2, 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of bishops towards the 'legitimate aspirations' of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of St. Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present norms are also meant to free bishops from constantly having to evaluate anew how they are to respond to various situations.
"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. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.
"It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces 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. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.
"I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church's leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: "Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return . widen your hearts also!" (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows.
"There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. 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. It behooves all of us to preserve the riches which have developed in the Church's faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.
"In conclusion, dear brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each bishop, in fact, is the moderator of the liturgy in his own diocese.
"Nothing is taken away, then, from the authority of the bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.
"Furthermore, I invite you, dear brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.
"Dear brothers, with gratitude and trust, I entrust to your hearts as pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: 'Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son.'
"I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my apostolic blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful."
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Given below is the text of the English- language version of Benedict XVI's Letter to all the bishops of the world concerning his Motu Proprio "Summorum Pontificum," which was published today:
"With great trust and hope, I am consigning to you as pastors the text of a new Apostolic Letter 'Motu Proprio data' on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer.
"News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.
"This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.
"In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions - the liturgical reform - is being called into question.
"This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal form - the 'Forma ordinaria' - of the Eucharistic liturgy. The last version of the 'Missale Romanum' prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a 'Forma extraordinaria' of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were 'two rites.' Rather, it is a matter of a twofold use of one and the same rite.
"As for the use of the 1962 Missal as a 'Forma extraordinaria' of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.
"Pope John Paul II thus felt obliged to provide, in his Motu Proprio 'Ecclesia Dei' (July 2, 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of bishops towards the 'legitimate aspirations' of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of St. Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present norms are also meant to free bishops from constantly having to evaluate anew how they are to respond to various situations.
"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. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.
"It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces 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. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.
"I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church's leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: "Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return . widen your hearts also!" (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows.
"There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. 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. It behooves all of us to preserve the riches which have developed in the Church's faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.
"In conclusion, dear brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each bishop, in fact, is the moderator of the liturgy in his own diocese.
"Nothing is taken away, then, from the authority of the bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.
"Furthermore, I invite you, dear brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.
"Dear brothers, with gratitude and trust, I entrust to your hearts as pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: 'Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son.'
"I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my apostolic blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful."
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Pope Benedict's Motu Proprio "Summorum Pontificum"
By Santificarnos.com
Given below is a non-official English- language translation of the Apostolic Letter "Motu Proprio data" of Pope Benedict XVI, "Summorum Pontificum," concerning the use of the Roman liturgy prior to the reform of 1970. The original text is written in Latin.
"Up to our own times, it has been the constant concern of supreme pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, 'to the praise and glory of His name,' and 'to the benefit of all His Holy Church.'
"Since time immemorial it has been necessary - as it is also for the future - to maintain the principle according to which 'each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church's law of prayer corresponds to her law of faith.' (1)
"Among the pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe received both the Catholic faith and the treasures of worship and culture that had been accumulated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Office) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel illustrated with their lives the wise provision of their Rule that 'nothing should be placed before the work of God.' In this way the sacred liturgy, celebrated according to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its various forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecundated their piety.
"Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more effectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and following the exhortations of the Council of Trent, renewed the entire liturgy of the Church, oversaw the publication of liturgical books amended and 'renewed in accordance with the norms of the Fathers,' and provided them for the use of the Latin Church.
"One of the liturgical books of the Roman rite is the Roman Missal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.
"'It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and when necessary clarified. From the beginning of this century they undertook a more general reform.' (2) Thus our predecessors Clement VIII, Urban VIII, St. Pius X (3), Benedict XV, Pius XII and Blessed John XXIII all played a part.
"In more recent times, Vatican Council II expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, translated into the various languages of the world, were willingly accepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman pontiffs have operated to ensure that 'this kind of liturgical edifice ... should again appear resplendent for its dignity and harmony.' (4)
"But in some regions, no small numbers of faithful adhered and continue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult 'Quattuor abhinc anno," issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the Apostolic Letter given as Motu Proprio, 'Ecclesia Dei,' exhorted bishops to make generous use of this power in favor of all the faithful who so desired.
"Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters we establish the following:
"Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the 'Lex orandi' (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same 'Lex orandi,' and must be given due honour for its venerable and ancient usage. These two expressions of the Church's Lex orandi will in no any way lead to a division in the Church's 'Lex credendi' (Law of belief). They are, in fact two usages of the one Roman rite.
"It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents 'Quattuor abhinc annis' and 'Ecclesia Dei,' are substituted as follows:
"Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.
"Art. 3. 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.
"Art. 4. 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.
"Art. 5. õ 1 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. õ 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held. õ 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages. õ 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded. õ 5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.
Art. 6. In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.
"Art. 7. If a group of lay faithful, as mentioned in art. 5 õ 1, 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".
"Art. 8. A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission "Ecclesia Dei" to obtain counsel and assistance.
"Art. 9. õ 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it. õ 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it. õ 2 Clerics ordained "in sacris constitutis" may use the Roman Breviary promulgated by Bl. John XXIII in 1962.
"Art. 10. 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.
"Art. 11. The Pontifical Commission "Ecclesia Dei", erected by John Paul II in 1988 (5), continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.
"Art. 12. This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.
"We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as "established and decreed", and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.
" From Rome, at St. Peter's, 7 July 2007, third year of Our Pontificate." (1) General Instruction of the Roman Missal, 3rd ed., 2002, no. 397. (2) John Paul II, Apostolic Letter "Vicesimus quintus annus," 4 December 1988, 3: AAS 81 (1989), 899.
(3) Ibid. (4) St. Pius X, Apostolic Letter Motu propio data, "Abhinc duos annos," 23 October 1913: AAS 5 (1913), 449-450; cf John Paul II, Apostolic Letter "Vicesimus quintus annus," no. 3: AAS 81 (1989), 899. (5) Cf John Paul II, Apostolic Letter Motu proprio data "Ecclesia Dei," 2 July 1988, 6: AAS 80 (1988), 1498.
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Given below is a non-official English- language translation of the Apostolic Letter "Motu Proprio data" of Pope Benedict XVI, "Summorum Pontificum," concerning the use of the Roman liturgy prior to the reform of 1970. The original text is written in Latin.
"Up to our own times, it has been the constant concern of supreme pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, 'to the praise and glory of His name,' and 'to the benefit of all His Holy Church.'
"Since time immemorial it has been necessary - as it is also for the future - to maintain the principle according to which 'each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church's law of prayer corresponds to her law of faith.' (1)
"Among the pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe received both the Catholic faith and the treasures of worship and culture that had been accumulated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Office) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel illustrated with their lives the wise provision of their Rule that 'nothing should be placed before the work of God.' In this way the sacred liturgy, celebrated according to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its various forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecundated their piety.
"Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more effectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and following the exhortations of the Council of Trent, renewed the entire liturgy of the Church, oversaw the publication of liturgical books amended and 'renewed in accordance with the norms of the Fathers,' and provided them for the use of the Latin Church.
"One of the liturgical books of the Roman rite is the Roman Missal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.
"'It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and when necessary clarified. From the beginning of this century they undertook a more general reform.' (2) Thus our predecessors Clement VIII, Urban VIII, St. Pius X (3), Benedict XV, Pius XII and Blessed John XXIII all played a part.
"In more recent times, Vatican Council II expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, translated into the various languages of the world, were willingly accepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman pontiffs have operated to ensure that 'this kind of liturgical edifice ... should again appear resplendent for its dignity and harmony.' (4)
"But in some regions, no small numbers of faithful adhered and continue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult 'Quattuor abhinc anno," issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the Apostolic Letter given as Motu Proprio, 'Ecclesia Dei,' exhorted bishops to make generous use of this power in favor of all the faithful who so desired.
"Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters we establish the following:
"Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the 'Lex orandi' (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same 'Lex orandi,' and must be given due honour for its venerable and ancient usage. These two expressions of the Church's Lex orandi will in no any way lead to a division in the Church's 'Lex credendi' (Law of belief). They are, in fact two usages of the one Roman rite.
"It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents 'Quattuor abhinc annis' and 'Ecclesia Dei,' are substituted as follows:
"Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.
"Art. 3. 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.
"Art. 4. 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.
"Art. 5. õ 1 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. õ 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held. õ 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages. õ 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded. õ 5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.
Art. 6. In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.
"Art. 7. If a group of lay faithful, as mentioned in art. 5 õ 1, 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".
"Art. 8. A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission "Ecclesia Dei" to obtain counsel and assistance.
"Art. 9. õ 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it. õ 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it. õ 2 Clerics ordained "in sacris constitutis" may use the Roman Breviary promulgated by Bl. John XXIII in 1962.
"Art. 10. 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.
"Art. 11. The Pontifical Commission "Ecclesia Dei", erected by John Paul II in 1988 (5), continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.
"Art. 12. This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.
"We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as "established and decreed", and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.
" From Rome, at St. Peter's, 7 July 2007, third year of Our Pontificate." (1) General Instruction of the Roman Missal, 3rd ed., 2002, no. 397. (2) John Paul II, Apostolic Letter "Vicesimus quintus annus," 4 December 1988, 3: AAS 81 (1989), 899.
(3) Ibid. (4) St. Pius X, Apostolic Letter Motu propio data, "Abhinc duos annos," 23 October 1913: AAS 5 (1913), 449-450; cf John Paul II, Apostolic Letter "Vicesimus quintus annus," no. 3: AAS 81 (1989), 899. (5) Cf John Paul II, Apostolic Letter Motu proprio data "Ecclesia Dei," 2 July 1988, 6: AAS 80 (1988), 1498.
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Vatican To Release Benedict XVI's Letter On The Use Of The Tridentine Mass Tomorrow
Some Jewish leaders have expressed fears that the letter will reinstate the use of prayers that they consider problematic.
The Vatican has announced that tomorrow at noon Rome time, the text of Pope Benedict’s Motu Proprio on the use of the pre-1970 Roman liturgy, Summorum Pontificum will be published.
Sources familiar with the document say that it is a well-balanced and thoughtfully composed document. The letter will address the use of the Tridentine Mass and how it will affect the unity of the Church, the authority of bishops, and the acceptance of the Second Vatican Council.
Some Jewish leaders have expressed fears that the letter will reinstate the use of prayers that they consider problematic. Benedict XVI’s decree will revive the 1962 rite for the celebration of the Mass, which includes prayers asking God to "take the veil" off Jewish hearts and show mercy "even for the Jews.”
Abraham Foxman, national director of the Anti-Defamation League, a U.S.-based Jewish civil rights group, did not seem to be worried about the concerns raised by others.
"From second-hand sources, my understanding is they understand our concern, our sensitivity, our distress," Mr. Foxman said in Rome.
"And I think they're not about to add to that distress after all the efforts we've made with reconciliation."
CNA
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Vatican To Publish Document Saturday Concerning Latin Mass
By Santificarnos.com
The Vatican said that tomorrow, Saturday July 7, it will publish the Apostolic Letter "Motu Proprio data" of His Holiness Benedict XVI, "Summorum Pontificum," concerning the use of the pre-1970 Roman liturgy.
The document will be accompanied by an explanatory Letter from the Holy Father.
Cardinal Bertone has said that the Motu Propio that would be signed by Pope Benedict XVI would authorize any priest to celebrate the Tridentine Mass without the need for prior approval by the local bishop.
Cardinal Bertone did not say whether the Motu Propio would open the possibility for the return to communion with the Rome of the Priestly Fraternity of St. Pius X, founded by French Archbishop Marcel Lefebvre, who was excommunicated by the Vatican on June 30, 1988 after ordaining four bishops without the Pope’s consent.
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The Vatican said that tomorrow, Saturday July 7, it will publish the Apostolic Letter "Motu Proprio data" of His Holiness Benedict XVI, "Summorum Pontificum," concerning the use of the pre-1970 Roman liturgy.
The document will be accompanied by an explanatory Letter from the Holy Father.
Cardinal Bertone has said that the Motu Propio that would be signed by Pope Benedict XVI would authorize any priest to celebrate the Tridentine Mass without the need for prior approval by the local bishop.
Cardinal Bertone did not say whether the Motu Propio would open the possibility for the return to communion with the Rome of the Priestly Fraternity of St. Pius X, founded by French Archbishop Marcel Lefebvre, who was excommunicated by the Vatican on June 30, 1988 after ordaining four bishops without the Pope’s consent.
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Motu Proprio Note Due Soon
Given below is the text of a communique released today by the Holy See Press Office concerning Benedict XVI's forthcoming "Motu Proprio" on the use of the Missal promulgated by Blessed John XXIII in 1962.
"Yesterday afternoon in the Vatican, a meeting was held under the presidency of the Cardinal Secretary of State in which the content and spirit of the Holy Father's forthcoming 'Motu Proprio' on the use of the Missal promulgated by John XXIII in 1962 was explained to representatives from various episcopal conferences. The Holy Father also arrived to greet those present, spending nearly an hour in deep conversation with them.
"The publication of the document - which will be accompanied by an extensive personal letter from the Holy Father to individual bishops - is expected within a few days, once the document itself has been sent to all the bishops with an indication of when it will come into effect."
"Yesterday afternoon in the Vatican, a meeting was held under the presidency of the Cardinal Secretary of State in which the content and spirit of the Holy Father's forthcoming 'Motu Proprio' on the use of the Missal promulgated by John XXIII in 1962 was explained to representatives from various episcopal conferences. The Holy Father also arrived to greet those present, spending nearly an hour in deep conversation with them.
"The publication of the document - which will be accompanied by an extensive personal letter from the Holy Father to individual bishops - is expected within a few days, once the document itself has been sent to all the bishops with an indication of when it will come into effect."
Cardinal Bertone announces Latin Mass to be universally authorized “soon”
(CNA).- In an interview published this Sunday by the Italian Catholic daily “Avvenire”, the Vatican Secretary of State, Cardinal Tarcisio Bertone, announced that the Motu Propio authorizing the universal celebration of the Mass of St. Pius V—known as the Tridentine Mass—will be made public “soon.”During the interview, Cardinal Bertone, said the Motu Propio that would be signed by Pope Benedict XVI would authorize any priest to celebrate the Tridentine Mass without the need for prior approval by the local bishop.
The Vatican secretary of State said Catholics “will not have to wait long” for the publication of the Motu Propio, adding that the Pope “has written an accompanying letter that explains the reasons for the decision and why he hopes the authorization will be calmly accepted.”
Cardinal Bertone did not say whether the Motu Propio would open the possibility for the return to communion with the Rome of the Priestly Fraternity of St. Pius X, founded by French Archbishop Marcel Lefebvre, who was excommunicated by the Vatican on June 30, 1988 after ordaining four bishops without the Pope’s consent.
The cardinal also said the Pope’s letter to Catholics in China would also be published soon, and that it has “already been approved by the Pope and is being translated into various languages.