www.byzcath.org Forums Faith & Christian Life Faith & Theology Introducing the Motu Proprio: Summorum Pontificum

Thanks to be to Pope Benedict, who has given back to the Church and the world a great gift.

As one friend put it, the world has been made just a little bit safer to live in.

This document is about opening hearts and healing. In his explanatory letter Pope Benedict even quotes 2 Cor 6:13: �Widen your hearts!�

Read Summorum Pontificum with a wide heart, and no one need fear that rights will be trampled or due authority undermined.

The Motu Proprio goes into effect on 14 September. We have time to chew and digest, collect things and make arrangements. We must not jump the gun.

But we can make a start.
What this Motu Proprio does

Effectively it levels the playing field for people who want to use the older liturgical forms.

Remember: the MP applies to all the sacraments as they were before the Council, not just Holy Mass. It concerns the liturgy, not just Holy Mass. Thus clerics (bishops, priests, deacons), who are obliged to recite the Liturgy of the Hours can use the older Breviarium Romanum as it was in 1962. Benedict is establishing the older form of liturgy, as in was in 1962, as an extraordinary form (forma extraordinaria). The Novus Ordo of the Roman Missal and all other liturgical books remain the ordinary way of celebrating the liturgy.

�Extraordinary�, here, does NOT mean �rare� or �unusual� or �special�. It simply means �out of the common order�. If we turn to how the Church uses Latin in, for example, a pretty good Latinist, St. Jerome, the adverb extraordinarie means �with excessive frequency� (cf. On Ephesians 1 ad. 2, 13). It cannot be argued legitimately from the word �extraordinary� that use of the older forms must necessarily be �rare�. It can be quite regular, depending on the circumstances, while in the larger scheme of things the Novus Ordo remains now the usual way things are done.

The Motu Proprio responds to THREE GROUPS of people:

1) Followers of the SSPX, for whom this form of Mass is a �mark of identity�, even though there are also deeper theological reasons for that break.

2) There are many lay people who also remember the older form of Mass from before the changes. And you don�t have to be to 80 to remember those days. There are people in the 40�s and 50�s who remember living with the old Mass. They have always remained attached to the old Mass or have regained a longing for it.

3) There are those who were neither in a separated group nor remember the pre-Conciliar Mass. These are younger people who have discovered the older form.

As a result, it is unacceptable to suggest that these provisions were made merely to accomodate a bunch of nostalgic old foggies who can�t get with the program. The provisions were made with anyone in mind who wants older forms, for any decent reason. People who want to avail of this extraordinary use are not second rate citizens.

They may not be treated any longer like the nutty aunt in the attic.

There are a few things to dispell.

First, in the explanatory letter the Pope invites bishops, �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.� This does NOT impose an expiration date. What it does is ask for information about what is going on. If, in light of experience, the provisions need to be changed, they can be changed based on experience. However, I hasten to point out to the whiners who will say this weakens the Motu Proprio, that this invitation is NOT in the Motu Proprio itself. I will remind those who see the glass always as half empty that if the experiences are POSITIVE, the provisions could be adjusted positively. So, in a way, it is up to you. Open hearts. Work together. Save the Liturgy � Save the World, as we say around this blog.

Second, the bishops retain authority in their dioceses. Can it be any other way? This is entirely normal, good and proper. However, the Pope has with this Motu Proprio made many things that were once rather vague far more concrete and clear. Remember, bishops can be allies. You must approach them properly, which is only common sense. It may be that Fr. Guido O�Brien at St. Ipsydipsy doesn�t want to or in incapable of celebrating Mass in the old way. In that case, the bishop could be helpful in resolving the dilemma.

Third, private Masses/liturgies in the old form can�t be celebrated in private in the Triduum. That is normal and reasonable. that is the way it is in the Novus Ordo. In places where the older form is established in a parish for the older use, the Triduum CAN be celebrated with the older books. However, in parishes where the newer forms are the usual fare, and there is a regularly scheduled Mass with the older form, when the Triduum arrives, the older, extraordinary liturgy must give way to the ordinary. That is logical. In the Novus Ordo, as in the older days, there cannot be two Masses of the Last Supper on Holy Thursday, two Good Friday liturgies, or two Vigils. So, in this case, the ordinary takes precedence.

Fourth, the issue the Triduum and this reasonable restriction has nothing to do with the prayer about the Jews on Good Friday. This is simply a matter of what the Church�s logical practice is based on the sacred nature of those Triduum liturgies. The Jews were not part of the equation. Remember also that the 1962 Missale Romanum is used for the Triduum in those places where it will be permitted to use the older form at that time. The 1962 edition and not some earlier edition before the changes to those Good Friday petitions.

Fifth, as stated above, the 1962 Missale, the Missal of Bl. John XXIII is to be used, and NOT some earlier edition. Priests who are not adhering to the 1962 rubrics should be now ready and willing to adjust what they are doing. Lay people must be ready and willing to adjust their expectations.

Remarkably, on the Vatican website only the LEGAL section of the Motu Proprio is rendered into ENGLISH.

Here it is:

Attenzione: � stata tradotta solo la parte dispositiva
del Motu proprio Summorum Pontificum
(��.)
... Our predecessor John Paul II having already considered the insistent petitions of these faithful, 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 � 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.
� 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.
� 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.
� 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded.
� 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 � 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 � 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.
� 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.
� 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, 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.

My dear Brother Bishops,

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 (2 July 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 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. 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 (cf. Sacrosanctum Concilium, 22: "Sacrae Liturgiae moderatio ab Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et, ad normam iuris, apud Episcopum").

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" (Acts 20:28).

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.

Given at Saint Peter�s, 7 July 2007

BENEDICTUS PP. XVI

LITTERAE APOSTOLICAE

MOTU PROPRIO DATAE

BENEDICTUS XVI

Summorum Pontificum cura ad hoc tempus usque semper fuit, ut Christi Ecclesia Divinae Maiestati cultum dignum offerret, �ad laudem et gloriam nominis Sui� et �ad utilitatem totius Ecclesiae Suae sanctae�.

Ab immemorabili tempore sicut etiam in futurum, principium servandum est �iuxta quod unaquaeque Ecclesia particularis concordare debet cum universali Ecclesia non solum quoad fidei doctrinam et signa sacramentalia, sed etiam quoad usus universaliter acceptos ab apostolica et continua traditione, qui servandi sunt non solum ut errores vitentur, verum etiam ad fidei integritatem tradendam, quia Ecclesiae lex orandi eius legi credendi respondet�1.

Inter Pont�fices qui talem debitam curam adhibuerunt, nomen excellit sancti Gregorii Magni, qui tam fidem catholicam quam thesauros cultus ac culturae a Romanis in saeculis praecedentibus cumulatos novis Europae populis transmittendos curavit. Sacrae Liturgiae tam Missae Sacrificii quam Officii Divini formam, uti in Urbe celebrabatur, definiri conservarique iussit. Monachos quoque et moniales maxime fovit, qui sub Regula sancti Benedicti militantes, ubique simul cum Evangelii annuntiatione illam quoque saluberrimam Regulae sententiam vita sua illustrarunt, �ut operi Dei nihil praeponatur� (cap. 43). Tali modo sacra liturgia secundum morem Romanum non solum fidem et pietatem sed et culturam multarum gentium fecundavit. Constat utique liturgiam latinam variis suis formis Ecclesiae in omnibus aetatis christianae saeculis permultos Sanctos in vita spirituali stimulasse atque tot populos in religionis virtute roborasse ac eorundem pietatem fecundasse.

Ut autem Sacra Liturgia hoc munus efficacius expleret, plures alii Romani Pontifices decursu saeculorum peculiarem sollicitudinem impenderunt, inter quos eminet Sanctus Pius V, qui magno cum studio pastorali, Concilio Tridentino exhortante, totum Ecclesiae cultum innovavit, librorum liturgicorum emendatorum et �ad normam Patrum instauratorum� editionem curavit eosque Ecclesiae latinae usui dedit.

Inter Ritus romani libros liturgicos patet eminere Missale Romanum, quod in romana urbe succrevit, atque succedentibus saeculis gradatim formas assumpsit, quae cum illa in generationibus recentioribus vigente magnam habent similitudinem.

�Quod idem omnino propositum tempore progrediente Pontifices Romani sunt persecuti, cum novas ad aetates accommodaverunt aut ritus librosque liturgicos determinaverunt, ac deinde cum ineunte hoc nostro saeculo ampliorem iam complexi sunt redintegrationem�2. Sic vero egerunt Decessores nostri Clemens VIII, Urbanus VIII, sanctus Pius X3, Benedictus XV, Pius XII et beatus Ioannes XXIII.

Recentioribus autem temporibus, Concilium Vaticanum II desiderium expressit, ut debita observantia et reverentia erga cultum divinum denuo instauraretur ac necessitatibus nostrae aetatis aptaretur. Quo desiderio motus, Decessor noster Summus Pontifex Paulus VI libros liturgicos instauratos et partim innovatos anno 1970 Ecclesiae latinae approbavit; qui ubique terrarum permultas in linguas vulgares conversi, ab Episcopis atque a sacerdotibus et fidelibus libenter recepti sunt. Ioannes Paulus II, tertiam editionem typicam Missalis Romani recognovit. Sic Romani Pontifices operati sunt ut �hoc quasi aedificium liturgicum [...] rursus, dignitate splendidum et concinnitate� appareret4.

Aliquibus autem in regionibus haud pauci fideles antecedentibus formis liturgicis, quae eorum culturam et spiritum tam profunde imbuerant, tanto amore et affectu adhaeserunt et adhaerere pergunt, ut Summus Pontifex Ioannes Paulus II, horum fidelium pastorali cura motus, anno 1984 speciali Indulto "Quattuor abhinc annos", a Congregatione pro Cultu Divino exarato, facultatem concessit utendi Missali Romano a Ioanne XXIII anno 1962 edito; anno autem 1988 Ioannes Paulus II iterum, litteris Apostolicis "Ecclesia Dei" Motu proprio datis, Episcopos exhortatus est ut talem facultatem late et generose in favorem omnium fidelium id petentium adhiberent.

Instantibus precibus horum fidelium iam a Praedecessore Nostro Ioanne Paulo II diu perpensis, auditis etiam a Nobis Patribus Cardinalibus in Concistorio die XXIII mensis martii anni 2006 habito, omnibus mature perpensis, invocato Spiritu Sancto et Dei freti auxilio, praesentibus Litteris Apostolicis DECERNIMUS quae sequuntur:

Art. 1. Missale Romanum a Paulo VI promulgatum ordinaria expressio "Legis orandi" Ecclesiae catholicae ritus latini est. Missale autem Romanum a S. Pio V promulgatum et a B. Ioanne XXIII denuo editum habeatur uti extraordinaria expressio eiusdem "Legis orandi" Ecclesiae et ob venerabilem et antiquum eius usum debito gaudeat honore. Hae duae expressiones "legis orandi" Ecclesiae, minime vero inducent in divisionem "legis credendi" Ecclesiae; sunt enim duo usus unici ritus romani.

Proinde Missae Sacrificium, iuxta editionem typicam Missalis Romani a B. Ioanne XXIII anno 1962 promulgatam et numquam abrogatam, uti formam extraordinariam Liturgiae Ecclesiae, celebrare licet. Conditiones vero a documentis antecedentibus "Quattuor abhinc annos" et "Ecclesia Dei" pro usu huius Missalis statutae, substituuntur ut sequitur:

Art. 2. In Missis sine populo celebratis, quilibet sacerdos catholicus ritus latini, sive saecularis sive religiosus, uti potest aut Missali Romano a beato Papa Ioanne XXIII anno 1962 edito, aut Missali Romano a Summo Pontifice Paulo VI anno 1970 promulgato, et quidem qualibet die, excepto Triduo Sacro. Ad talem celebrationem secundum unum alterumve Missale, sacerdos nulla eget licentia, nec Sedis Apostolicae nec Ordinarii sui.

Art. 3. Si communitates Institutorum vitae consecratae atque Societatum vitae apostolicae iuris sive pontificii sive dioecesani quae in celebratione conventuali seu "communitatis" in oratoriis propriis celebrationem sanctae Missae iuxta editionem Missalis Romani anno 1962 promulgatam habere cupiunt, id eis licet. Si singula communitas aut totum Institutum vel Societas tales celebrationes saepe vel plerumque vel permanenter perficere vult, res a Superioribus maioribus ad normam iuris et secundum leges et statuta particularia decernatur.

Art. 4. Ad celebrationes sanctae Missae de quibus supra in art. 2 admitti possunt, servatis de iure servandis, etiam christifideles qui sua sponte id petunt.

Art. 5, � 1. In paroeciis, ubi coetus fidelium traditioni liturgicae antecedenti adhaerentium continenter exsistit, parochus eorum petitiones ad celebrandam sanctam Missam iuxta ritum Missalis Romani anno 1962 editi, libenter suscipiat. Ipse videat ut harmonice concordetur bonum horum fidelium cum ordinaria paroeciae pastorali cura, sub Episcopi regimine ad normam canonis 392, discordiam vitando et totius Ecclesiae unitatem fovendo.

� 2. Celebratio secundum Missale B. Ioannis XXIII locum habere potest diebus ferialibus; dominicis autem et festis una etiam celebratio huiusmodi fieri potest.

� 3. Fidelibus seu sacerdotibus id petentibus, parochus celebrationes, hac in forma extraordinaria, permittat etiam in adiunctis peculiaribus, uti sunt matrimonia, exsequiae aut celebrationes occasionales, verbi gratia peregrinationes.

� 4. Sacerdotes Missali B. Ioannis XXIII utentes, idonei esse debent ac iure non impediti.

� 5. In ecclesiis, quae non sunt nec paroeciales nec conventuales, Rectoris ecclesiae est concedere licentiam de qua supra.

Art. 6. In Missis iuxta Missale B. Ioannis XXIII celebratis cum populo, Lectiones proclamari possunt etiam lingua vernacula, utendo editionibus ab Apostolica Sede recognitis.

Art. 7. Ubi aliquis coetus fidelium laicorum, de quo in art. 5 � 1 petita a parocho non obtinuerit, de re certiorem faciat Episcopum dioecesanum. Episcopus enixe rogatur ut eorum optatum exaudiat. Si ille ad huiusmodi celebrationem providere non potest res ad Pontificiam Commissionem "Ecclesia Dei" referatur.

Art. 8. Episcopus, qui vult providere huiusmodi petitionibus christifidelium laicorum, sed ob varias causas impeditur, rem Pontificiae Commissioni "Ecclesia Dei" committere potest, quae ei consilium et auxilium dabit.

Art. 9, � 1. Parochus item, omnibus bene perpensis, licentiam concedere potest utendi rituali antiquiore in administrandis sacramentis Baptismatis, Matrimonii, Poenitentiae et Unctionis Infirmorum, bono animarum id suadente.

� 2. Ordinariis autem facultas conceditur celebrandi Confirmationis sacramentum utendo Pontificali Romano antiquo, bono animarum id suadente.

� 3. Fas est clericis in sacris constitutis uti etiam Breviario Romano a B. Ioanne XXIII anno 1962 promulgato.

Art 10. Fas est Ordinario loci, si opportunum iudicaverit, paroeciam personalem ad normam canonis 518 pro celebrationibus iuxta formam antiquiorem ritus romani erigere aut rectorem vel cappellanum nominare, servatis de iure servandis.

Art. 11. Pontificia Commissio "Ecclesia Dei" a Ioanne Paulo II anno 1988 erecta5, munus suum adimplere pergit.

Quae Commissio formam, officia et normas agendi habeat, quae Romanus Pontifex ipsi attribuere voluerit.

Art. 12. Eadem Commissio, ultra facultates quibus iam gaudet, auctoritatem Sanctae Sedis exercebit, vigilando de observantia et applicatione harum dispositionum.

Quaecumque vero a Nobis hisce Litteris Apostolicis Motu proprio datis decreta sunt, ea omnia firma ac rata esse et a die decima quarta Septembris huius anni, in festo Exaltationis Sanctae Crucis, servari iubemus, contrariis quibuslibet rebus non obstantibus.

Datum Romae, apud Sanctum Petrum, die septima mensis Iulii, anno Domini MMVII, Pontificatus Nostri tertio.

BENEDICTUS PP. XVI

Unofficial translation of papal text on use of Tridentine Mass

By Catholic News Service

WASHINGTON (CNS) -- Here is an unofficial translation of Pope Benedict XVI's apostolic letter, "Summorum Pontificum," issued "motu proprio" (on his own initiative) July 7, 2007. The original text, which allows for greater use of the Tridentine Mass, was issued in Latin.

It has always been the care of the supreme pontiffs until the present time that the church of Christ offer worthy worship to the divine majesty "for the praise and glory of his name" and "for the good of all his holy church."

As from time immemorial so in the future the principle shall be respected "according to which 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)

Among pontiffs who have displayed such care there excels the name of St. Gregory the Great, who saw to the transmission to the new peoples of Europe both of the Catholic faith and of the treasures of worship and culture accumulated by the Romans in preceding centuries. He gave instructions for the form of the sacred liturgy of both the sacrifice of the Mass and of the Divine Office as was celebrated in the city. He made the greatest efforts to foster monks and nuns, who militating under the Rule of St. Benedict, in every place along with the proclamation of the Gospel by their life likewise exemplified that most salutary expression of the rule, "Let nothing be given precedence over the work of God" (ch. 43). In this way the sacred liturgy according to the Roman manner made fertile not only the faith and piety but also the culture of many peoples. Moreover it is evident that the Latin liturgy in its various forms has stimulated in the spiritual life very many saints in every century of the Christian age and strengthened in the virtue of religion so many peoples and made fertile their piety.

However, in order that the sacred liturgy might more efficaciously absolve its task, several others among the Roman pontiffs in the course of the centuries have brought to bear particular concern, among whom St. Pius V is eminent, who with great pastoral zeal, at the exhortation of the Council of Trent, renewed the worship of the whole church, ensuring the publishing of liturgical books amended and "restored according to the norm of the fathers" and put them into use in the Latin church.

It is clear that among the liturgical books of the Roman rite the Roman Missal is eminent. It grew in the city of Rome and gradually down through the centuries took on forms which are very similar to those in vigor in recent generations.

"It was this same goal that as time passed the Roman pontiffs pursued, adapting or establishing liturgical rites and books to new ages and then at the start of the present century undertaking a more ample restoration."(2) It was in this manner that our predecessors Clement VIII, Urban VIII, St. Pius X,(3) Benedict XV, Pius XII and Blessed John XXIII acted.

In more recent time, however, the Second Vatican Council expressed the desire that with due respect and reverence for divine worship it be restored and adapted to the needs of our age. Prompted by this desire, our predecessor Pope Paul VI in 1970 approved for the Latin church liturgical books restored and partly renewed, and that throughout the world translated into many vernacular languages, have been welcomed by the bishops and by the priests and faithful. John Paul II revised the third typical edition of the Roman Missal. Thus the Roman pontiffs have acted so that "this liturgical edifice, so to speak, ... might once again appear splendid in its dignity and harmony."(4)

However, in some regions not a small number of the faithful have been and remain attached with such great love and affection to the previous liturgical forms, which had profoundly imbued their culture and spirit, that Pope John Paul II, prompted by pastoral concern for these faithful, in 1984 by means of a special indult "Quattuor abhinc annos," drawn up by the Congregation for Divine Worship, granted the faculty to use the Roman Missal published by John XXIII in 1962; while in 1988 John Paul II once again, by means of the "motu proprio" "Ecclesia Dei," exhorted the bishops to make wide and generous use of this faculty in favor of all the faithful requesting it.

Having pondered at length the pressing requests of these faithful to our predecessor John Paul II, having also heard the fathers of the consistory of cardinals held March 23, 2006, having pondered all things, invoked the Holy Spirit and placed our confidence in the help of God, by this present apostolic letter we decree the following.

Art. 1. The Roman Missal promulgated by Paul VI is to be regarded as the ordinary expression of the law of prayer ("lex orandi") of the Catholic Church of Latin rite, while the Roman Missal promulgated by St. Pius V and published again by Blessed John XXIII as the extraordinary expression of the law of prayer ("lex orandi") and on account of its venerable and ancient use let it enjoy due honor. These two expressions of the law of prayer ("lex orandi") of the church in no way lead to a division in the law of prayer ("lex orandi") of the church, for they are two uses of the one Roman rite.

Hence it is licit to celebrate the sacrifice of the Mass in accordance with the typical edition of the Roman Missal promulgated by Blessed John XXIII in 1962 and never abrogated, as the extraordinary form of the liturgy of the church. The conditions laid down by the previous documents "Quattuor abhinc annos" and "Ecclesia Dei" for the use of this missal are replaced by what follows:

Art. 2. In Masses celebrated without the people, any priest of Latin rite, whether secular or religious, can use the Roman Missal published by Pope Blessed John XXIII in 1962 or the Roman Missal promulgated by Pope Paul VI in 1970, on any day except in the sacred triduum. For celebration in accordance with one or the other missal, a priest does not require any permission, neither from the Apostolic See nor his own ordinary.

Art. 3. If communities or institutes of consecrated life or societies of apostolic life of either pontifical or diocesan rite desire to have a celebration of holy Mass in accordance with the edition of the Roman Missal promulgated in 1962 in the conventual or "community" celebration in their own oratories, this is allowed. If an individual community or the entire institute or society wants to have such celebrations often or habitually or permanently, the matter is to be decided by the major superiors according to the norm of law and the particular laws and statutes.

Art. 4. With due observance of law, even Christ's faithful who spontaneously request it, may be admitted to celebrations of holy Mass mentioned in Art. 2 above.

Art. 5.1. In parishes where a group of faithful attached to the previous liturgical tradition exists stably, let the pastor willingly accede to their requests for the celebration of the holy Mass according to the rite of the Roman Missal published in 1962. Let him see to it that the good of these faithful be harmoniously reconciled with ordinary pastoral care of the parish, under the governance of the bishop according to Canon 392, avoiding discord and fostering the unity of the whole church.

5.2. Celebration according to the missal of Blessed John XXIII can take place on weekdays, while on Sundays and on feast days there may be one such celebration.

5.3. Let the pastor permit celebrations in this extraordinary form for faithful or priests who request it, even in particular circumstances such as weddings, funerals or occasional celebrations, for example pilgrimages.

5.4. Priests using the missal of Blessed John XXIII must be worthy and not impeded by law.

5.5. In churches that are neither parochial nor conventual, it is the rector of the church who grants the above-mentioned permission.

Art. 6. In Masses celebrated with the people according to the missal of Blessed John XXIII, the readings can be proclaimed even in the vernacular, using editions that have received the "recognitio" of the Apostolic See.

Art. 7. Where some group of lay faithful, mentioned in Art. 5.1 does not obtain what it requests from the pastor, it should inform the diocesan bishop of the fact. The bishop is earnestly requested to grant their desire. If he cannot provide for this kind of celebration, let the matter be referred to the Pontifical Commission "Ecclesia Dei."

Art. 8. A bishop who desires to make provision for requests of lay faithful of this kind, but is for various reasons prevented from doing so, may refer the matter to the Pontifical Commission "Ecclesia Dei," which should give him advice and help.

Art. 9.1. Likewise a pastor may, all things duly considered, grant permission to use the older ritual in administering the sacraments of baptism, matrimony, penance and the anointing of the sick, as the good of souls may suggest.

9.2. Ordinaries are granted the faculty to celebrate the sacrament of confirmation using the former "Roman Pontifical," as the good of souls may suggest.

9.3. It is lawful for clerics in holy orders to use even the Roman Breviary promulgated by Blessed John XXIII in 1962.

Art. 10. It is lawful for the local ordinary, if he judges it opportune, to erect a personal parish according to the norm of Canon 518 for celebrations according to the older form of the Roman rite or appoint a rector or chaplain, with due observance of the requirements of law.

Art. 11. The Pontifical Commission "Ecclesia Dei," erected in 1988 by John Paul II(5) continues to carry out its function. This commission is to have the form, duties and norm for action that the Roman pontiff may wish to assign to it.

Art. 12. The same commission, in addition to the faculties it already enjoys, will exercise the authority of the Holy See by maintaining vigilance over the observance and application of these dispositions.

Whatever is decreed by us by means of this "motu proprio," we order to be firm and ratified and to be observed as of Sept. 14 this year, the feast of the Exaltation of the Holy Cross, all things to the contrary notwithstanding.

Given at Rome, at St. Peter's, July 7, in the year of Our Lord 2007, the third of our pontificate.

Benedict XVI



Footnotes

1. General Instruction of the Roman Missal, third edition, 2002, n. 397.

2. Pope John Paul II, "Vicesimus quintus annus," Dec. 4, 1988, n. 3: AAS 81 (1989) p. 899.

3. Ibid.

4. Pope St. Pius X, "motu proprio" "Abhinc duos annos," Oct. 23,1913: AAS 5 (1913) 449-450; cf. Pope John Paul II, "Vicesimus quintus annus," Dec. 4, 1988, n. 3: AAS 81 (1989) p. 899.

5. Cf. Pope John Paul II, "motu proprio" "Ecclesia Dei," July 2, 1988, n. 6: AAS 80 (1988) p. 1498.

"It is particularly fitting for monks and nuns
who carry out their spiritual battle under the rule of St. Benedict".

I didn't understand quite well the part about the Holy Week services. Does this mean that only the Tridentine Liturgy will be available, but that the Old-Rite Holy Week Services will not?

What about the Calendar? From what I see the Motu Propio only allows the Old Rite Eucharist but does not specify that the Old Rite has to follow its own Old Calendar (is it true or probably I understood wrong?) according to the Latin Tradition.

The creation of an Old Rite parish in each Diocese would be the next step for Traditionalists, so that they keep a separate liturgical tradition in its fullness.