Universae Ecclesiae

From Father John Zuhlsdorf at WDTPRS:

The Instruction on the application of the provisions of Summorum Pontificum, entitled Universae Ecclesiae, in paragraph 28, says in an English version:

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.

So, if there is a conflict of law between what is found in the 1962 books and what was issued subsequent to the 1962, the what was issued subsequent does not apply for the celebration of the Extraordinary Form.  That would include such post-Conciliar innovations as female service at the altar.

UE 28 clarified that females are not permitted to act as servers for the Extraordinary Form.

You may recall that at the University of Cambridge in England, even before Universae Ecclesiae was issued, the Catholic chaplain, who had also celebrated there the older form of Mass, made a decision that his male, female integrated team of servers, should serve also at the older form of Mass.  That meant that he employed altar girls, women, to serve at the Extraordinary Form. When Universae Ecclesiae was issued, he continued with this practice.

This situation generated claims on both sides regarding UE 28, some people claiming that that paragraph did not bar females from serving.

I have now a copy of a letter sent by the Pontifical Commission “Ecclesiae Dei” and signed by the Secretary Msgr. Guido Pozzo, which clarifies that UE 28 in fact does say that females cannot serve at the altar in the Extraordinary Form.

The letter essentially quotes UE 28 and then states:

In this regard, the Circular Letter of the Congregation for Divine Worship and Discipline of the Sacraments of 1994 (cf. Notitiae 30 [1994] 333-335) permitted female altar servers, does not apply to the Extraordinary Form.

Bottom line: females may not serve at the altar in the Extraordinary Form.

However, I understand as well that, though the chaplain at Cambridge has also had this clarification from the PCED for some time, as recently as Saturday 5 June he continued to have females serve at the altar for the Extraordinary Form.

This all goes beyond the single issue of the sex of the person serving at the altar.  There are other innovations subsequent to 1962 to which UE 28 applies.  It is important that, early on, the meaning of UE 28 be clear and also be accepted.  It is important that, early on, the PCED get involved when Summorum Pontificum and Universae Ecclesiae are misinterpreted.

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From Father John Zuhlsdorf at What Does the Prayer Really Say?:

The Instruction on Summorum Pontificum called Universae Ecclesiae makes it clear that there is to be no service at the altar by females for the Extraordinary Form of the Roman Rite.

UE 28 reads.

28 – Praeterea, cum sane de lege speciali agitur, quoad materiam propriam, Litterae Apostolicae Summorum Pontificum derogant omnibus legibus liturgicis, sacrorum rituum propriis, exinde ab anno 1962 promulgatis, et cum rubricis librorum liturgicorum anni 1962 non congruentibus.

…

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.

Derogate means that things are partially replaced, set aside.  Insofar as the use of the 1962 books is concerned, if there is something that came into law after 1962, and if that thing or practice conflicts with what is in the 1962 books, then those post-1962 conflicting things don’t apply to the use of the 1962 books.  In other words, if there is a conflict, they are excluded.

Despite this, some people are saying that UE 28 does not make it clear that females can’t serve in the Extraordinary Form.  That’s absurd, but that’s what some are claiming.  I suppose they think that if UE 28 doesn’t explicitly mention females, then UE 28 doesn’t forbid them.

Furthermore, those who think that UE 28 still means that Summorum Pontificum permits female service in the Extraordinary Form will ask, “Where in the Missale Romanum does it say that only males can serve?”

Under another entry, commentator “GregorD” offered a very helpful piece of information.  WDTPRS KUDOS to him.

In the front of the 1962 Missale Romanum there is a section called De defectibus, “Concerning defects”.  This section talks about problems or, to put it another way, liturgical abuses, which could make Mass illicit or invalid.  For example, if there is a defect in the matter, the bread or wine, Mass could be invalid.  This is important stuff to know.

In Section X – De defectibus in Ministerio ipso occurrentibus… Concerning defects occurring in the Ministry itself.  Here we find this:

Possunt etiam defectus occurrere in ministerio ipso, si aliquid ex requisitis ad illud desit: … si non adsit Clericus, vel alius deserviens in Missa, vel adsit qui deservire non debet, ut mulier; …

…

Defects can also occur in the ministry itself, if any of the requisites for it be lacking: that, … if a Cleric [Clericus] be not present, or another [alius] serving at Mass, or there be present one who ought not to serve, as a woman [mulier]“;…

Nothing ambiguous about this, but let’s review:

• UE 28 says 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.
• In the 1962 Missale Romanum itself we find that females are not to serve.
• Service by females was permitted by law after 1962, after 1983, as a matter of fact (cf. CIC 1983 can. 230 §2).
• There is a conflict between the 1962MR and the CIC 1983 can. 230 §2.
• UE 28 makes it clear that, according to Summorum Pontificum, there are to be no female servers in the Extraordinary Form.

No altar girls in the Extraordinary Form, the TLM, the Usus Antiquior, the old Mass, the Tridentine Mass.  Call it what you will.  No female servers.

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From Kreuz.net via The Eponymous Flower:

Editor: The future’s uncertain and the end is always near.

Clarity is not the Charism of the Conciliar Church

The General Superior of the Society of Pius X has made it clear that a reconciliation with the Vatican is not foreseeable “in the short term”.

(kreuz.net, Stuttgart)  The instruction ‘Universae Ecclesiae’ has affirmed the importance of the Old Mass for the whole Church.

Bishop Bernard Fellay — the General Superior of the Society of St. Pius X — said this in a German video interview with the website ‘pius.info’.

This occured on Tuesday at during a visit by Msgr Fellay in Stuttgart.

The Bishop was leased that Bishops and Priests will be permited to offer the Old Rite.

At the same time Msgr Fellay sees shadows in the Instruction.

Legitimacy of the New Mass

The Bishop especially criticized number 19 of the Instruction.

It reads: “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.”

The General Superior took the entire paragraph to mean that the legitimacy of the New Mass may not be doubted.

Actually, it’s a fact “that probably ninety percent of those, who are attending the Old Mass see.”

Because: Why should one attend the Old Mass if one is happy with the New — asked the Prelate.

With this point, the Society is “surely not pleased”.

Careful Criticisms

Additionally, Msgr Fellay criticized number 31 of the Instruction. There, the Diocesan Bishops are strenuously forbidden to offer Priestly ordinations in the Old Rite.

The section from 31 reads: 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.”

Bishop Fellay had hoped for the same openness to ordination as with the Mass.

As a whole he greets the new Instruction “with mixed feelings”.

As far as that goes, he hopes that the good will grow and that the Old Mass will be more and more celebrated.

No Reconciliation in the Short Term

Of the Conferences with the Vatican, Msgr Fellay said that he remains committed to them.

If it will produce a common clarification or not, only the future can tell.

The Bishop isn’t expecting too much.

In the short term he does not see a reconciliation. The Society should not expect that Rome will suddenly say: “I was wrong”.

Long term Msgr Fellay hopes for certain emendations — especially of the Pastoral Council:

“It is very, very difficult, to say anything clear about the results of the Discussions.”

Link to original…here.

• Link to The Eponymous Flower

From Forest Murmurs:

The Latin Mass Society has welcomed unequivocally the publication by the Pontifical Commission ‘Ecclesia Dei’ of its Instruction on the application of the Holy Father’s Motu Proprio, ‘Summorum Pontificum’.

The Instruction is a resounding justification for the work of the LMS and other adherents of the Extraordinary Form in insisting on their right to the Traditional Liturgy and Sacraments of the Church. There are many bishops and priests who should feel chastened for the way they have treated those attached to the Extraordinary Form over the years – as the then Cardinal Joseph Ratzinger once wrote, they were treated as “lepers”.

However, ‘Summorum Pontificum’ establishes a new and authoritative basis for the reintroduction of the Extraordinary Form into the heart of the Church and the LMS is determined to look forward rather than back.

Just as with ‘Summorum Pontificum’ there is a great deal in the new Instruction which will be teased out with time. And here the LMS notes that the authoritative Latin text of the Instruction is, in crucial areas, more strongly worded than the unofficial English translation.

The LMS draws attention to these selected points:

*The Instruction stresses that ‘Summorum Pontificum’ is the universal law of the Church and cannot be ignored (Art. 2).

*The Instruction confirms that the Extraordinary Form is not a poor relation of the Ordinary Form but is an “expression of the same lex orandi of the Church” “alongside” the ordinary form (Art. 6).

*’Summorum Pontificum’ is “an important expression of the Magisterium of the Roman Pontiff and of his munus for regulating…the Church’s Sacred Liturgy” and offers “to all the faithful” [LMS emphasis] the use of the Extraordinary Form, “effectively guaranteeing…the use of the forma extraordinaria for all who ask for it” (Art. 8), i.e. this is not just for the elderly or those previously attached to the Society of St Pius X.

*The Pontifical Commission ‘Ecclesia Dei’ now exercises the power “as hierarchical superior” to decide upon complaints referred to it regarding any “administrative provision of an Ordinary which appears to be contrary to the Motu Proprio” subject to final appeal to the Apostolic Signatura (Art. 10. 1).

*“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’” (Art. 14).

*A stable group of the faithful who request use of the Extraordinary Form is simply constituted by “some people” who come together and can “be composed of persons coming from different parishes or dioceses” (Art. 15).

*Priests are to be considered “qualified” to offer the Traditional Mass if they have a “basic knowledge” of Latin “and have celebrated it previously”. Among others this would refer to priests who have taught themselves the Old Rite and celebrated it privately or, for example, have learned it at an LMS training course (Art. 20).

*Ordinaries are to offer their clergy training in the Extraordinary Form and are also urged to provide training in the seminaries (Art. 21).

*Dioceses without qualified priests should ask the Traditional Orders such as the Fraternity of St Peter to provide priests or training for diocesan priests (Art. 22).

*The particular law and customs of the 1962 books are protected from subsequent law and therefore such practices as Communion in the hand, Communion under both kinds and female altar servers are not permissible in the Extraordinary Form [LMS emphasis] (Art. 28).

*The Sacred Triduum can be celebrated in the Extraordinary Form and where necessary these celebrations can take place in churches where the Sacred Triduum in the ordinary form is also celebrated (Art. 33).

*Individuals of the religious Orders may use the Order’s liturgical books in effect in 1962 (Art. 34).

Doctor Joseph Shaw, Chairman of the LMS, said “This is a wonderful day for the Church. With this Instruction, the Pontifical Commission ‘Ecclesia Dei’ has confirmed what we all knew – that ‘Summorum Pontificum’ is a gift to the whole Church designed to end the ‘liturgy wars’ and establish the full membership of the Extraordinary Form in the family of rites. The LMS will be urging its diocesan representatives to liaise with the diocesan bishops to maximise the reintroduction of the Old Rite in their dioceses. We will also keep records of any problems so that recourse may be made to the disciplinary function of Ecclesia Dei if necessary. There is a tremendous task to be carried out to improve the standard of liturgy in England and Wales and the LMS pledges its full cooperation in this cause so close to Pope Benedict’s heart”.

. . . . ENDS . . . .

For further information, please contact John Medlin, Publicist, or Michael Lord, General Manager, on (T) 020 7404 7284; (F) 020 7831 5585; (E mail) info@lms.org.uk

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From Sandro Magister:

Only one Roman rite in two forms, ancient and modern. This is Benedict XVI’s prescription to heal a liturgical disorder that has become “hard to bear.” For those who don’t believe it, a new document has been released with the instructions

by Sandro Magister

ROME, May 13, 2011 – To understand the reason for the liberalization of the Mass in the ancient Roman rite, decided by Benedict XVI with the motu proprio “Summorum Pontificum” of 2007 and confirmed with the instruction “Universæ Ecclesiæ” released today, the most reliable guide is still the letter to the bishops with which pope Joseph Ratzinger accompanied that motu proprio:

> “My dear Brother Bishops…”

In it, Benedict XVI described the situation that he intended to correct as “hard to bear.” If not only the Lefebvrists – whose desire for rupture was, however, “at a deeper level – but also many persons faithful to Vatican Council II “desired to recover the form of the sacred liturgy that was dear to them,” that is, to return to the ancient missal, the reason was the following, in the judgment of the pope:

“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”.

Benedict XVI’s conviction is, instead, that “the two forms of the usage of the Roman Rite can be mutually enriching.” The ancient rite will be able to be supplemented with new feasts and new texts. While “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.”

Which is exactly what happens, before the eyes of all, every time pope Ratzinger celebrates the Mass: with the “modern” rite but in a style faithful to the riches of tradition.

In the instruction “Universæ Ecclesiæ” released today with the date of April 30, 2011, the feast of Saint Pius V, is cited this other passage of Benedict XVI’s letter of 2007:

“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.”

And vice versa – the instruction reiterates at no. 19 – the faithful who celebrate the Mass in the ancient rite “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’.”

So here is a link to the instruction released on May 13, 2011, on the application of the motu proprio “Summorum Pontificum” of 2007.

> Universæ Ecclesiæ

While this is the summary overseen by the director of the press office of the Holy See, Fr. Federico Lombardi:

> “The Instruction on the application of the motu proprio…”

Both the instruction and the summary have been released in the main languages. Just as is also translated into multiple languages, on the Vatican website, Benedict XVI’s letter to the bishops of 2007.

Curiously, however, the motu proprio “Summorum Pontificum” continues to be present on the website of the Holy See in only two languages, and among the lesser known: Latin and Hungarian:

> Summorum Pontificum

Meanwhile, next May 15, the 4th Sunday of Easter, a solemn Mass in the ancient rite will be celebrated in the papal basilica of San Pietro in Vaticano, for the first time at “Altare della Cattedra”.

The celebrant will be Cardinal Antonio Cañizares Llovera, prefect of the congregation for divine worship.

The choir will be conducted by Cardinale Domenico Bartolucci, formerly the permanent conductor of the Cappella Musicale Sistina.

The Mass will conclude a conference on the motu proprio “Summorum Pontificum,” the speakers at which include Cardinal Cañizares, Bishop Athanasius Schneider, and Monsignor Guido Pozzo secretary of pontifical commission “Ecclesia Dei”.

The program of the conference:

> “Una speranza per tutta la Chiesa”

__________

English translation by Matthew Sherry, Ballwin, Missouri, U.S.A.

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From Damian Thompson:

 

Here to stay: the Tridentine Mass (celebrated, above, at the Archbasilica of St John Lateran in 2010) is part of the life of the Church

By Damian Thompson

The Vatican Instruction on how to apply Summorum Pontificum was published this morning and it’s good news for traditionalists. If bishops thought they had the power to block the return of the Tridentine Mass, they must abandon that fantasy. Universae Ecclesiae does not retreat from Benedict XVI’s liberation of the Traditional Mass. On the contrary, it entrenches it further into the life of the Church. A group – however small – is entitled to ask for (and receive) provision of the Extraordinary Form; and that group need not come from the local parish or even the diocese. As I predicted yesterday, the document urges rather than commands seminaries to provide training. Fr Z says this is a weak point of the document, from the traditionalist point of view; he’s right – but Universae Ecclesiae will make it more difficult, if not impossible, for major seminaries such as the Venerable English College in Rome to withhold tuition.

I’m busy with other things today, so let me direct you to Fr Zuhlsdorf’s authoritative and detailed analysis of the document. Here’s an extract:

The Instruction clarifies that the provisions of Summorum Pontificum were for all the faithful, not just followers of the SSPX, or old people who are nostalgic, etc.

The Instruction could have said that the Extraordinary Form is not to be used as often as the Ordinary Form.  It doesn’t. It says that the Ordinary and Extraordinary Forms are “one alongside the other” and that the Extraordinary Form is to be maintained with “appropriate honor”.

To sum up, liberals – including our own Magic Circle – have been plotting for years to take the sting out of Summorum Pontificum. They thought this Instruction would give them the tools to force the Tridentine Mass back to the margins. A few months ago it looked as if they had succeeded; now we know that they have failed.

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From Zenit:

It “Insists Very Strongly on the Spirit of Ecclesial Communion”

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From Vatican Radio:

New Instruction “Universae Ecclesiae” on the application of the motu proprio “Summorum Pontificum” (Note Holy See Press Office Director Fr. F. Lombardi S.J.)
The Instruction on the application of the Motu proprio “Summorum Pontificum (July 7, 2007, entered into force September 14, 2007) was approved by Pope Benedict XVI on April 8 last and is dated April 30, the Memorial feast of St. Pius V, Pope

The Instruction, based on the first words of the Latin text, has been called “Universae Ecclesiae” and is by the Pontifical Commission “Ecclesia Dei”, to whom the Pope had entrusted – among other things – the task of supervising the observance and application of the Motu proprio. So it bears the signature of its President, Cardinal W. Levada, and Secretary, Msgr. G. Pozzo.

The document was sent to all bishops in recent weeks. We must remember that “Instructions clarify the prescripts of laws and elaborate and determine the methods to be observed in fulfilling them” (CIC, can.34). As indicated in n.12, the instruction is issued “to ensure the correct interpretation and proper application” of the Motu proprio “Summorum Pontificum”.

It is only natural that the law contained in the in the Motu proprio be followed by an Instruction on its application. The fact that this should happen now, three years on, is easily explained by recalling that in the letter accompanying the motu proprio the Pope explicitly said to the Bishops: “I invite you to write to the Holy See, three years after the entry into force of this motu proprio. If truly serious difficulties come to light, ways to remedy them can be sought”.

Therefore this instruction also contains within it the fruits of the triennial examination of the application of the law, which had been planned from the outset.

The document is written in a simple language and is easy to read. The introduction (nn.1-8) briefly recalls the history of the Roman Missal until the last edition of John XXIII in 1962, and the new Missal approved by Pope Paul VI in 1970, following the liturgical reform of Vatican II, and reaffirms the fundamental principle that these are “two forms of the Roman Liturgy, defined respectively ordinary and extraordinary: they are two usages of the 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 usage, the extraordinary form is to be maintained with appropriate honor”. (No. 6).

It also reaffirms the purpose of the motu proprio, divided into the following three points: a) To offer all faithful, the Roman Liturgy in its most ancient usage, considered a precious treasure to be preserved; b) to achieve and really ensure the use of the forma extraordinaria to those who request it c) to favour reconciliation within the Church. (ref. n. 8).

A brief Section of the document (nn.9-11) recalls the duties and powers of the Ecclesia Dei Commission, upon whom the Pope has “conferred ordinary vicarious power” in the matter. This implies two very important consequences, among others. First, the Commission may decide on appeals that are filed against any action by bishops or other ordinary, which seem contrary to the provisions of the Motu proprio (subject to the possibility of further appeal against the Commission’s decisions at the Supreme Tribunal of the Apostolic Signatura ). In addition, the Commission must, with the approval of the Congregation for Divine Worship, edit any eventual edition of liturgical texts for the forma extraordinaria of the Roman Rite (in the document hope is expressed for the inclusion of new saints and new prefaces, for example).

The normative part of the document (nn.12-35) contains 23 brief points on various arguments. It reaffirms the competence of the diocesan bishops in implementing the Motu proprio, recalling that in the event of a dispute about the celebration in forma extraordinaria judgement falls to the Ecclesia Dei Commission.

It clarifies the concept of coetus fidelium (in short “group of faithful”) stabiliter existens (“stable”) whose desire to participate in the celebration of the forma extraordinaria must be welcomed and accepted by pastors. While leaving the assessment of the number of people required for its establishment to the wise judgement of pastors, it states that the group does not necessarily have to be composed of persons belonging to a single parish, but may result from people who come together from different parishes or even from other dioceses. While always taking into account compliance with wider pastoral needs, the Instruction proposes a spirit of “generous welcome” towards groups of faithful who request the forma extraordinaria or priests who request to occasionally celebrate in such a form with some of the faithful.

The clarification (n.19) according to which the faithful who request the celebration in forma extraordinaria “must not in any way support or belong to groups that show themselves to be contrary to the validity or legitimacy of forma ordinaria ” and / or authority of the Pope as Supreme Pastor of the universal Church, is most important. This would be in flagrant contradiction to the the motu proprio’s very aim of “reconciliation”.

Important indications are also given with regards “priests suitable” to celebrating in forma extraordinaria. Of course he should have no impediments in canonical terms, he must have a sufficient knowledge of Latin and know the rite to be celebrated. Bishops are therefore encouraged to make proper formation for this purpose available in seminaries, and the possibility of recourse, if there are no other suitable priests, to the collaboration of priests from the Institutes set up by the “Ecclesia Dei” Commission (which normally use the forma extraordinaria) is also indicated.

The Instruction stresses how each priest whether secular or religious has license to celebrate the Mass “without the assembly” in the forma extraordinaria if desired. So if it is not a celebration with the assembly , the individual religious do not need permission from their superiors.
This is followed – again, with regards the forma extraordinaria – liturgical rules and regulations relating to the use of liturgical books (such as Roman Ritual, the Roman Pontifical and the Ceremonial of Bishops), the possibility of using the vernacular for the readings (in addition to Latin, or alternatively in the “read Masses”), the possibility of clergy using the Breviary from before the liturgical reform, the possibility of celebrating the Easter Triduum in Holy Week for the groups of faithful who request the ancient rite. With regard to sacred orders, the use of older liturgical books is permitted only in Institutions that depend from the Ecclesia Dei Commission.

Once read the impression remain of a very balanced text, which seeks to promote – as the has Popes intended – the peaceful use of the liturgy that predates the reform by those priests and faithful who feel a sincere desire for their own spiritual good, indeed, which aims to ensure the legitimacy and effectiveness of such use as much as reasonably possible. At the same time the text is animated by faith in the bishops’ pastoral wisdom, and insists very strongly on the spirit of ecclesial communion which must be present in everyone – faithful, priests, bishops – so that the purpose of reconciliation, as it is present in the Holy Father’s decision, is not impeded or frustrated, but encouraged and achieved.

Listen:

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From wdtprs:

“In this PODCAzT we listen to the Instruction issued by the Pontifical Commission “Ecclesia Dei” on the implementation of Summorum Pontificum of Benedict XVI.

At the beginning I have an introduction to give us some context.  I read in Latin only title and the very first paragraph, to get a sound of the “incipit”, which gives the Instruction its title.  I give you some points to listen for along the way.  I then read the whole Instruction Universae Ecclesiae, with the references, but not reading the footnotes.  I have a wrap up with addition observations about juridical force of the Instruction, and the date of its implementation.”

Click here to listen

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.

[00711-02.01] [Original text: Latin]

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