Brief Meditations on the Sacred Liturgy

by Shawn Tribe

The sacred liturgy is the solemn and public worship of the Church. In the sacred liturgy we offer worship to God the Father, through Christ the Son, in the Holy Spirit.

1073. The liturgy is also a participation in Christ's own prayer addressed to the Father in the Holy Spirit. In the liturgy, all Christian prayer finds its source and goal.

-- Catechism of the Catholic Church

In the sacred liturgy, all prayer finds it source and goal, and "in her liturgy, the Church joins with the angels to adore the thrice-holy God." (CCC 335)

The sacred liturgy is "the summit toward which the activity of the Church is directed" and "the font from which all her power flows." (Sacrosanctum Concilium 10). "It is therefore the privileged place for catechizing the People of God." (CCC 1074)

In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs; in the liturgy the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members.

From this it follows that every liturgical celebration, because it is an action of Christ the priest and of His Body which is the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree.

-- Sacrosanctum Concilium, 7

Our liturgies should be beautiful, echoing and giving us foretaste of the heavenly liturgy.

Our earthly liturgies, entirely ordered to the celebration of this unique act within history, will never fully express its infinite meaning. Certainly, the beauty of our celebrations can never be sufficiently cultivated, fostered and refined, for nothing can be too beautiful for God, Who is Himself infinite Beauty. Yet our earthly liturgies will never be more than a pale reflection of the liturgy celebrated in the Jerusalem on high, the goal of our pilgrimage on earth. May our own celebrations nonetheless resemble that liturgy as closely as possible and grant us a foretaste of it!"

-- Benedict XVI to priests at Cathedral of Notre Dame, Paris, September 13, 2008

Beauty, far from being shallow or a barrier, has the power to draw us from the visible to the invisible. As St. John the Damascene says, quoted in paragraph 1162 of the Catechism, "the beauty of the images moves me to contemplation, as a meadow delights the eyes and subtly infuses the soul with the glory of God."

The sacred liturgy: source and summit, foretaste of the heavenly liturgy, the Church's solemn and public worship of God.

 

http://www.newliturgicalmovement.org/

Cardinal Burke says liturgy must shift focus away from self and back to God

By Conor Gilliland

Washington D.C., May 19, 2011 / 03:04 pm (EWTN News)

Cardinal Raymond L. Burke lectures at the Dominican House of Studies. Credit: Dominican Province of Saint Joseph

Cardinal Raymond L. Burke delivered a lecture on what he calls a nearly 50-year trend of self-centered liturgy last week at the Thomistic Institute in Washington, D.C.

“In the time since the Second Vatican Ecumenical Council, but certainly not because of the teaching of the council, there has been exaggerated attention on the human aspect of the sacred liturgy,” said the high ranking Vatican official in his May 11 address.

Cardinal Burke acknowledged upfront that the topic could seem redundant because the liturgy is, by its very essence, God-given and God-directed.

“Is not the Church by its very nature divine? That is, called into being and sustained in being by God, and therefore centered in God. Are not the Church herself and her worship by definition directed toward God?” he asked.

But, the American cardinal said, in the last 50 years undue attention has been given to the “human aspect of the sacred liturgy, which has overlooked the essence of the sacred liturgy as the encounter of God with us by means of sacramental signs. That is, as the direct action of the glorious Christ in the Church, to give to us the grace of the Holy Spirit.”

The over-emphasis on the human dimension, said Cardinal Burke, has raised the need to discuss this important topic.

Cardinal Burke drew on Old and New Testament scripture passages to demonstrate that God is the first and last object of worship in liturgy.

“He founded the covenant of faithful and enduring love between himself and his people on the Decalogue – the Ten Commandments.”

The Vatican-based cardinal said that the first three of the Ten Commandments establish the jus divinum – or “the divine right of God to be worshiped by us, in the manner in which he wishes to be worshiped.”

Cardinal Burke continued, saying that the first three commandments establish God as the only rightful recipient of worship. Following these first three commandments are the regulations about making sacrifices at the altar. About these regulations, Cardinal Burke reiterated that they were not man-made, but rather “the gift of God to man, in which God makes it possible for man to offer the sacrifice of communion with him.”

He went on to draw several parallels between Old Testament worship and the New Testament, where God's unique right to be worshiped finds its ultimate fulfillment.

“In the Sermon on the Mount, in which our Lord Jesus communicates the law of the New Covenant – the fulfillment of the covenant on Mt. Sinai – the first beatitude is poverty of spirit, which recognizes the Lord as the source of our being itself and of every good.”

In Jesus' affirmation that he came to fulfill the Old Testament law, rather than abolish it, Cardinal Burke said, “The words of the Lord confirm the fundamental service of the law, which is to honor and to safe-guard the jus divinum, the divine right, and thereby to honor and safeguard the order written by God in his creation.”

The cardinal argued that the Old Testament sacrificial code commanded by God is fulfilled in Christ's commandment at the Last Supper - “Do this in remembrance of me.” This command, he said, brings the rightful worship of God full circle in the Eucharist we celebrate today.

He also asserted that it is clear from Jesus' teaching that “faith in him as messiah, as God the son … is expressed first of all, and most perfectly, in the worship owed to God.”

Cardinal Burke summarized his talk by saying: “All of the norms of the Law are directed to the just relationship between God and his people upon which depends the salvation of the world. And thus they must be respected as the commandment of God and not the invention of man.”

http://www.ewtnnews.com/catholic-news/US.php?id=3235

Read more: http://www.ewtnnews.com/catholic-news/US.php?id=3235#ixzz1MqpB7n00

Statement on UE by Una Voce International

FIUV Statement in Response to the Publication of

Universae Ecclesiae.

The publication of the document

Universae Ecclesiae on 13th May 2011 has generated much comment

and been the subject of detailed analysis in the media. The International Federation Una Voce would

like to present a different perspective on this document which it welcomes enthusiastically.

The Una Voce movement started in late 1964, before the end of the Second Vatican Council, to ensure

the retention of the age-old Latin language for the celebration of the Holy Mass. National societies

were formed and the International Federation Una Voce (FIUV) came into being formally in 1967. In

1970, following the introduction of the

Novus Ordo Missae, the emphasis had changed and the

members of the Una Voce Federation decided to strive for the preservation of the traditional Roman

rite as decreed by the Council Fathers in

Sacrosanctum Concilium (Art. 4), the document on the

liturgy.

In 1970, Dr Eric de Saventhem, the first President of the FIUV, said that the suppression of the

traditional Mass had been achieved

de facto only and not de jure. It would be unthinkable, he said, for

the older form of Mass to be forbidden as one would have to argue that it had been wrong or bad –

either doctrinally or pastorally.

In 1984 the Indult

Quattuor Abhunc Annos of Pope John Paul II granted a partial relaxation for the

celebration of the traditional Mass which was a small step forward. In 1988 the Indult

Ecclesia Dei

Adflicta

was more generous but the difficulty remained that a bishop’s permission was required and in

most instances this was not forthcoming. The situation remained very unsatisfactory – both for priests

and laity.

When Pope Benedict XVI was elected in 2005 he asked that people pray for him that he may not flee

for fear of the wolves. Notwithstanding the great obstacles being faced, the Holy Father promulgated

the

Motu Proprio Summorum Pontificum in July 2007 and affirmed the right of all priests of the

Roman rite to celebrate the traditional Latin Mass, thus confirming the position of the Una Voce

Federation since 1970 that the traditional Mass may have been suppressed

de facto but not de jure. To

their shame, some in the Church refused to accept the will of the Holy Father and the legitimate

aspirations of many of the faithful and were determined to undermine this

Motu Proprio at every

opportunity. It was this negative and obstructive stance that made necessary a subsequent document to

clarify certain matters.

Although some have commented that

Universae Ecclesiae still leaves some questions unclear, what is

perfectly clear is that the Holy Father has fully restored to the universal Church the traditional Roman

rite as enshrined in the liturgical books of 1962, that the rubrics in force in 1962 must be strictly

observed, and that Latin and the

Usus Antiquior must be taught in seminaries where there is a pastoral

need. And this pastoral need must be determined by those who wish to benefit from

Summorum

Pontificum

and Universae Ecclesiae, and not be decided by those many in authority whose natural

desire is to prevent their implementation.

The International Federation Una Voce has worked patiently and tirelessly for the restoration of the

traditional liturgy for more than 40 years and is now witnessing a vindication of its fidelity to Holy

Mother Church and the See of Peter. The Federation expresses its thanks, prayers, and admiration to

our Holy Father, Pope Benedict XVI, and praises his courage in not fleeing in the face of the wolves.

The Federation also extends its thanks and gratitude to the Pontifical Commission Ecclesia Dei, and to

those bishops and priests who have also striven, often in great personal difficulty, to preserve and

foster the traditional liturgy for this and future generations.

Leo Darroch, President – Foederatio Internationalis Una Voce.

17

May 2011.

http://www.fiuv.org/docs/fiuv-response-universae-ecclesiae.pdf

Press Release from the LMS on the Instruction Universae Ecclesiae

17 MAY 2011

PRESS RELEASE FROM THE LATIN MASS SOCIETY
For Immediate Release

LATIN MASS SOCIETY WELCOMES THE ‘INSTRUCTION’ FROM THE PONTIFICAL COMMISSION ‘ECCLESIA DEI’ ON THE APPLICATION OF THE MOTU PROPRIO ‘SUMMORUM PONTIFICUM’

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

http://www.lms.org.uk/news-and-events/news-blog/may-2011#fiuv-comment-on-instruction

Pope's Long Term Liturgical Plan

Pope's 'reform of the reform' in liturgy to continue, cardinal says

Cardinal Koch (CNS/Paul Haring)

By John Thavis
Catholic News Service

VATICAN CITY (CNS) -- Pope Benedict XVI's easing of restrictions on use of the 1962 Roman Missal, known as the Tridentine rite, is just the first step in a "reform of the reform" in liturgy, the Vatican's top ecumenist said.

The pope's long-term aim is not simply to allow the old and new rites to coexist, but to move toward a "common rite" that is shaped by the mutual enrichment of the two Mass forms, Cardinal Kurt Koch, president of the Pontifical Council for Promoting Christian Unity, said May 14.

In effect, the pope is launching a new liturgical reform movement, the cardinal said. Those who resist it, including "rigid" progressives, mistakenly view the Second Vatican Council as a rupture with the church's liturgical tradition, he said.

Cardinal Koch made the remarks at a Rome conference on "Summorum Pontificum," Pope Benedict's 2007 apostolic letter that offered wider latitude for use of the Tridentine rite. The cardinal's text was published the same day by L'Osservatore Romano, the Vatican newspaper.

Cardinal Koch said Pope Benedict thinks the post-Vatican II liturgical changes have brought "many positive fruits" but also problems, including a focus on purely practical matters and a neglect of the paschal mystery in the Eucharistic celebration. The cardinal said it was legitimate to ask whether liturgical innovators had intentionally gone beyond the council's stated intentions.

He said this explains why Pope Benedict has introduced a new reform movement, beginning with "Summorum Pontificum." The aim, he said, is to revisit Vatican II's teachings in liturgy and strengthen certain elements, including the Christological and sacrificial dimensions of the Mass.

Cardinal Koch said "Summorum Pontificum" is "only the beginning of this new liturgical movement."

"In fact, Pope Benedict knows well that, in the long term, we cannot stop at a coexistence between the ordinary form and the extraordinary form of the Roman rite, but that in the future the church naturally will once again need a common rite," he said.

"However, because a new liturgical reform cannot be decided theoretically, but requires a process of growth and purification, the pope for the moment is underlining above all that the two forms of the Roman rite can and should enrich each other," he said.

Cardinal Koch said those who oppose this new reform movement and see it as a step back from Vatican II lack a proper understanding of the post-Vatican II liturgical changes. As the pope has emphasized, Vatican II was not a break or rupture with tradition but part of an organic process of growth, he said.

On the final day of the conference, participants attended a Mass celebrated according to the Tridentine rite at the Altar of the Chair in St. Peter's Basilica. Cardinal Walter Brandmuller presided over the liturgy. It was the first time in several decades that the old rite was celebrated at the altar.
http://www.catholicnews.com/data/stories/cns/1101922.htm

Extraordinary Form in St. Peter's Basilica

Sunday, May 15, 2011

Solemn Pontifical Mass at the Altar of the Chair, St. Peter's Basilica, Rome

by Shawn Tribe

As already noted, Gregory DiPippo is at the Summorum Pontificum conference in Rome and will be providing photos and a full report this week, but I'm happy to share a few tidbits.

Regarding the actual talks of the conference, some interesting details are emerging, including a call made by Bishop Athanasius Schneider for a motu proprio re-establishing the minor orders and subdiaconate throughout the Latin rite.

One more item to share today however, video and a couple photos from John Sonnen showing some of today's Solemn Pontifical Mass at the Altar of the Chair in St. Peter's Basilica.

http://www.newliturgicalmovement.org/2011/05/solemn-pontifical-mass-at-altar-of.html

New guidelines for Tridentine Mass – 10 key facts

Vatican City, May 13, 2011 / 10:55 am (CNA/EWTN News).- Local dioceses should give a “generous welcome” to any laity who wish to attend Mass in the “extraordinary form” and to priests who wish to say it.

That’s the key message of new Vatican guidelines regarding the extraordinary form of the Mass – often popularly referred to as the “Tridentine Mass” or “old Latin Mass.”

The “extraordinary form” is the rite of Mass contained within the Roman Missal which was universally used from 1570 to 1962. It was almost always celebrated in Latin.

The “ordinary form”, on the other hand, is the newer rite of the Mass approved for use by Pope Paul VI in 1969. This Mass is most often said in parishes around the world.

Today’s guidelines were issued to clarify various questions from around the world about the Pope Benedict's 2007 document “Summorum Pontificum.”

In it Pope Benedict said that any priest wishing to say the older form of the Mass was no longer required to seek the permission of his bishop.

Questions arose, however, as to how aspects of the document should be interpreted. Hence the May 13 clarification produced by the Vatican body responsible for such matters, the Pontifical Commission Ecclesia Dei. They state:

1. The two forms of the Roman rite are not in competition with each other but, instead, are complementary, “one alongside the other.”

2. The older rite of the Mass is a “precious treasure to be preserved” with “appropriate honor.”

3. Bishops and priests should give a “generous welcome” motivated by “pastoral zeal” to any groups of Catholics who ask for the older rite to be offered.

4. Such groups can be of any size and can also be from one parish, various parishes or even different dioceses.

5. Those preparing for the priesthood should be given training in the “extraordinary form” in seminary.

6. If a diocese doesn’t have the necessary expertise to undertake such training they should ask the Ecclesia Dei commission for assistance.

7. Every priest who is not impeded by Canon Law is to be considered “qualified” for the celebration of the “extraordinary form.”

8. A priest need only have a “basic knowledge” of Latin so as to be able to “pronounce the words correctly and understand their meaning.”

9. The court of appeal over the interpretation of “Summorum Pontificum” is the Ecclesia Dei commission in Rome.

10. “Summorum Pontificum” wishes to heal the rift between the Catholic Church and those who have left the Church over the liturgical reforms which followed the Second Vatican Council.

Finally, the authority of today’s document is underlined by the fact that it was personally endorsed by Pope Benedict XVI last month. Indeed in today’s document “Summorum Pontificum” is described as an “important expression of the Magisterium of the Roman Pontiff.”

http://www.catholicnewsagency.com/news/new-guidelines-for-tridentine-mass-10-key-facts/

Msgr. Pozzo's Comments on the Instruction

14 May 2011

MUST READ: Msgr. Pozzo’s comments on the Instruction “Universae Ecclesiae” in L’Osservatore Romano

Posted on 14 May 2011 by Fr. John Zuhlsdorf

The text of the Instruction Universae Ecclesiae appeared in the Saturday 14 May daily edition of L’Osservatore Romano.
In the Sunday edition of 15 May, there is a summary of a talk for the conference in Rome on Summorum Pontificum by Kurt. Card. Koch, President of the Pontifical Council for Christian Unity entitled “Dalla liturgia antica un ponte ecumenico… An ecumenical bridge from the old liturgy”. I am sure that Sandro Magister will have the indefatigable Matthew Sherry translate the text into English. I just don’t have the will to translate it myself. It is a fine piece and it sets up, in a way, what follows.

On the same page of L’Osservatore Romano is a piece by Msgr. Guido Pozzo, Secretary of the Pontifical Commission “Ecclesiae Dei” entitled “Il significato dell’istruzione «Universae Ecclesiae» … The meaning/significance of the Instruction ‘Universae Ecclesiae‘”.

I have taken the time to translate this piece by Msgr. Pozzo. It merited the effort and I think you find it very useful in your consideration of the significance of Summorum Pontificum in this pontificate and for our own corners of the Church.

Some preliminary remarks.

1. During my initial comments on the Instruction Universae Ecclesiae I made the observation that the Instruction placed Summorum Pontificum within the Magisterium of Benedict XVI. The Motu Proprio is not just juridical, but theological. It is teaching as well as law. Of course, it has to be teaching, doesn’t it? It concerns liturgy, and, as I have said a zillion times here, liturgy is doctrine. Faith, doctrine, liturgy, identity are all interlocked. They are facets reflecting the bright core of the same jewel of our beautiful and true Catholic Thing. At the core of the jewel, and any doctrinal formulation or definition which can be taught and memorized and studied, or within in any prayer or oration of our liturgical worship there is a single content convered to us: Jesus Christ, speaking, teaching, revealing, healing, raising, forgiving, saving.

2. I was convinced before that Summorum Pontificum aimed at promoting the use of the Extraordinary Form, not merely providing it for those who asked for it. Card. Castrillong, former President of the PCED, said this openly. The will of the Pope in the Motu Proprio included that people who don’t know the older form actually come to be exposed to it. The older, Extraordinary Form is a gift for all, not just those who know about it. For all. Every Catholic of the Latin Church – and also in the whole of the Catholic Church – has the Extraordinary Form as part of their heritage. It belongs to all of us. We must not be cheated out of our inheritance. If someone were to die and leave you a precious thing in his will, and the executor of that will kept from you, that executor would be robbing you, defrauding you, cheating you our of the treasure the person who wrote the will desired you to have. Bishops and priests: we have a responsibility now to mainstream the Extraordinary Form and those who don’t will be remiss in their responsibility.

3. In the piece by Msgr. Pozzo, below, note that he at a certain point talks about people, in celebrating the Extraordinary Form are actually celebrating the FAITH “in the same way by which the Church substantially did for centuries.

4. This whole this is about the promoting of a hermeneutic, an interpretive lens and approach of continuity over and against a false and harmful approach, an approach of discontinuity and rupture.

5. As I repeat all the time in the context of anything ecumenical, Benedict XVI is the Pope of Christian Unity. Benedict is holding up a new standard of ecumenical practice. It’s working in the ad extra point of view, our relations with those outside formal union with the Church. However, Benedict must also be the Pope of Christian Unity ad intra as well. Summorum Pontificum concerns unity among Catholics of centuries past with us today and in the future, and now of those who see the Council of 1963-65 as a break with the past and those who don’t.

I have a great deal more to say about Msgr. Pozzo’s piece, but here it is in my fast translation from the Italian original without any emphases or comments so that bloggers and others can more easily lift it and use it. NB: I may tweak it in the course of events.

---------------------------------------------------------------
The meaning of the Instruction “Univerae Ecclesiae”

The liturgical Constitution Sacrosanctum Concilium of the Second Vatican Council, affirms that “the Church, when the faith or the general common good is not in question, does not intend to impose, not even in the Liturgy, a rigid uniformity” (n. 37). It has not escaped the notice of many people that today the faith is in question, for which reason it is necessary that the legitimate variety of ritual forms must recover the essential unity of Catholic worship. Pope Benedict XVI accurately called this to mind: “In our days, when in vast areas of the world the faith is in danger of dying out like a flame which no longer has fuel, the overriding priority is to make God present in this world and to show men and women the way to God. Not just any god, but the God who spoke on Sinai; to that God whose face we recognize in a love which presses “to the end” (cf. Jn 13:1) – in Jesus Christ, crucified and risen” (Letter of His Holiness Pope Benedict XVI to the Bishops of the Catholic Church Concerning the Remission of the Excommunication of the Four Bishops Consecrated by Archbishop Lefevre, 10 March 2009).

Blessed John Paul II in his own turn recalled that “Sacred Liturgy expresses and celebrates the one faith professed by all and, being the heritage of the whole Church, cannot be determined by local Churches in isolation from the universal Church” (Encyclical Ecclesia de Eucharistia, n. 51) and that “Liturgy is never anyone’s private property, be it of the celebrant or of the community in which the mysteries are celebrated” (ibid. n. 52). In the Conciliar liturgical Constitution there is affirmed moreover: The sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way” (n. 4). Esteem for ritual forms is the presupposition of the work of revision from time to time becomes necessary. Now, the two forms, Ordinary and Extraordinary, of the Roman liturgy are an example of reciprocal growth and enrichment. Whoever thinks or acts to the contrary, undermines the unity of the Roman Rite which must be tenaciously protected, does not carry out an authentic pastoral activity or correct liturgical renewal, but rather deprives the faithful of their patrimony and their inheritance to which they have a right.

In continuity with the Magisterium of his predeceessors, Benedict XVI promulgated in 2007 the Motu Proprio Summorum Pontificum, with which he made more accessible the Universal Church the riches of the Roman liturgy, and now has given the mandate to the Pontifical Commission “Ecclesia Dei” to publish the Instruction “Universae Ecclesiae” in order correclty to favor its application.

In the introduction to the document there is affirmed: “With such a Motu Proprio the Supreme Pontif Benedict XVI has promulgated a universal law for the Church” (n. 2). This means that one isn’t dealing with an indult, nor with a law for particular groups, but with a law for the whole Church, which, given the subject matter, is also a “special law” which “derogate from those legislative provisions, inhering in the Sacred Rites, issued from 1962 onward and incompatible with the rubrics of the liturgical books in force in 1962″ (n. 28). Let it be remembered here the golden patristic principle on which the Catholic communion depends: “every particular Church must be in harmony with the Universal Church, not only insofar as the doctrine of the faith and sacramental signs are concerned, but also concerning to uses universali received from the uninterrupted apostolic tradition, which must be observed not only in order to avoid errors, but also to transmit the totality of the faith, because the law of the prayer of the Church corrisponds to its law of the faith” (n. 3). The celebrated principle lex orandi-lex credendi recalled in this paragraph, is at the foundation of a restoration of the Extraordinary Form: Catholic doctrine of the Mass in the Roman Rite has not been changed, because liturgy and doctrine are inseparable. There can be in the one and the other form of the Roman Rite, accentuations, underscorings, clarifications which are more marked of some aspects in respect to others, but this does not undermine the substantial unity of the liturgy.

The liturgy was and is, in the discipline of the Church, a subject matter reserved to the Pope, while Ordinaries and Episcopal Conferences have some delegated responsibilities, specified by Canon Law. Moreover, the Instruction reaffirms that there are now “two forms of the Roman Liturgy, defined respectively as Ordinary and Extraordinary: that is, two uses of the single Roman Rite (…) The one and the other form are expressions of the same lex orandi of the Church. Because of its venerable and ancient use, the Extraordinary Form must be preserved with due honor” (n. 6). The following paragraph quotes a key passage of the Letter of the Holy Father to the bishops which accompanied the Motu Proprio: “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”(n. 7). The Instruction, in line with the Motu Proprio, does not regard only those who desire to continue to celebrate the faith in the same way by which the Church substantially did for centuries; the Pope wanted to help all Catholics to live the truth of the liturgy in order that, by knowing and participating in the old Roman form of celebration, they might grasp that the Constitution Sacrosanctum Concilium wanted to reform the liturgy in continuity with tradition.

http://wdtprs.com/blog/

Introductory Letter To Bishops & Fr. Z's Analysis

Posted on 13 May 2011 by Fr. John Zuhlsdorf

From VIS with my emphases and comments.

NOTICE ON NEW INSTRUCTION UNIVERSAE ECCLESIA [Spelled incorrectly. Ecclesiae.]
VATICAN CITY, 13 MAY 2011 (VIS) – Following is the notice, in full, summarizing the new Instruction Universae Ecclesia [again] regarding the application of the Motu Proprio “Summorum Pontificum” issued by Fr. Federico Lombardi, director of the Holy See Press Office.

“Instruction on the application of the Motu Proprio Summorum Pontificum (of 7 July 2007, entered into effect 14 September 2007) was approved by Pope Benedict XVI last 8 April and carries the date of 30 April in liturgical remembrance of Pope St. Pius V.
The Instruction, called Universae Ecclesiae [At last.] on the basis of the first words of the text in Latin, comes from the Pontifical Commission Ecclesia Dei, to which the Pope also entrusted the task of monitoring the observance and application of the Motu Proprio. It therefore bears the signatures of its president, Cardinal William Levada, and secretary, Msgr. Guido Pozzo.

The document was sent to all the Bishops in the past weeks. Remember that “Instructions clarify the prescripts of laws, elaborating on and determining the methods to be observed in fulfilling them” (CIC, can. 34). As is said in n.12, the Instruction was issued “with the desire to guarantee the proper interpretation and the correct application of the Motu Proprio ‘Summorum Pontificum’“.

It is natural that, in its application, the Instruction follow the law contained in the Motu Proprio. The fact that this occurs now, three years later, is easily explained by recalling that in the Pope’s Letter accompanying the Motu Proprio, he explicitly said to the Bishops: “I invite you 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 letter accompanying the Instruction thus bears with it the fruit of a three year trial of the application of the law, which was foreseen from the beginning.

The document is presented in plain wording and is easily read. [Though there are a couple points which require some knowledge of canonical terms.] Its Introduction (nos. 1-8) briefly recalls the history of the Roman Missal up to the last edition of John XXIII in 1962 and the new Missal approved by Paul VI in 1970 following the liturgical reform of Vatican Council II. It repeats the fundamental principle that there are “two forms of the Roman Liturgy, defined respectively as extraordinaria and ordinaria: 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” (n. 6).

The purpose of the Motu Proprio, expressed in the following three points, bears repeating: a) to offer to all the faithful the Roman Liturgy in its most ancient usage, considered as a precious treasure to be preserved; b) to effectively guarantee and ensure, for all who ask for it, the use of the forma extraordinaria; and c) to promote reconciliation at the heart of the Church (cf. n. 8).

A brief section of the document (nos. 9-11) recalls the tasks and powers of the Commission Ecclesia Dei, to which the Pope “has conferred ordinary vicarious power” on the subject. Among others, [Nota bene:] this has two very important consequences. First of all, this Commission can [1] decide on recourses legitimately sent to it against eventual measures taken by bishops or other Ordinaries that seem to be in conflict with the dispositions of the Motu Proprio (while retaining the possibility of further challenging the decisions of the Commission itself before the Supreme Tribunal of the Apostolic Signatura). Moreover, it falls to the Commission, with the approval of the Congregation for Divine Worship, [2] to take care of eventual editions of liturgical texts for the forma extraordinaria of the Roman Rite (for example, it is to be hoped that, following the document, new saints and new prefaces will be added).

The properly normative part of the document (nos. 12-35) contains 23 brief points on different topics.

The competence of diocesan bishops to implement the Motu Proprio is reasserted, with the reminder that in cases of controversy regarding the celebration in the forma extraordinaria, the Commission Ecclesia Dei will adjudicate.

It clarifies the concept of coetus fidelium stabiliter existens (“where there exists a stable group of faithful”), whose desire to attend the celebration in the forma extraordinaria is to be willingly accepted by pastors. While leaving an evaluation of the number of persons necessary to constitute such a group to the prudent assessment of the pastors, it specifies that it not be necessarily constituted by persons belonging to a single parish, but can be composed of persons coming from different parishes or even different dioceses. Always keeping in mind respect for the widest pastoral needs, [that wording does not appear in the Instruction] the Instruction proposes a spirit of “generous welcome” toward the groups of faithful who request the forma extraordinaria and the priests who occasionally ask to celebrate that form with some faithful.

Also very important is the clarification (n. 19) according to which the faithful who request 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 Pope’s authority as Supreme Pastor of the Universal Church. Such would, in fact, be in obvious contradiction of the purpose of the Motu’s “reconciliation”. [Reminder: the third of three purposes indicated.]

Important indications regarding the “qualified priest” to celebrate the forma extraordinaria are also given. Naturally, he should not have impediments from a canonical aspect. He should know Latin sufficiently well and know the rite to be celebrated. Bishops should, therefore, make adequate formation possible in the seminaries to such ends and the possibility is noted, if other qualified priests are unavailable, of the assistance of priests from the Institutes established by the Commission Ecclesia Dei (which normally use the forma extraordinaria).

The Instruction repeats that every priest, whether diocesan or religious, has the right to celebrate the Mass sine popolo (without a congregation) in the forma extraordinaria if they so desire. Therefore, if it is a celebration with the participation of only one minister, the individual religious do not need the permission of their superiors.

Always in reference to the forma extraordinaria, there follow norms regarding the liturgical rubrics and use of liturgical books (such as the Ritual, the Pontifical, and the Ceremonial of Bishops), the possibility of using the vernacular for the readings (proclaimed either after the Latin language readings or even in alternative to them in “Low Masses”), the possibility for clerics to use the pre-reform Breviary, and the possibility of celebrating the Sacred Triduum of Holy Week for groups of faithful who request the ancient rite. As regards holy ordination, the use of ancient liturgical books is only permitted in the Institutes that are under the Commission Ecclesia Dei.
[And new we depart from news and move into opinion, interpretation...]

On finishing the letter, one is left with the impression of a well-balanced text that intends to promote – as intended by the Pope – a serene usage of the pre-reform liturgy by priests and faithful who feel its sincere desire for their spiritual well-being: [Note: "promote".] even more, a text that intends to guarantee the legitimacy and efficacy of such usage in keeping with what is reasonably possible. At the same time, the text is animated with trust in the bishops’ pastoral wisdom and insists very strongly on a spirit of ecclesial communion that should be present in all – faithful, priests, and bishops – so that the purpose of reconciliation, so evident in the Holy Father’s decision, not be hindered or frustrated but fostered and attained”.

CNS has this:

Jesuit Father Federico Lombardi, Vatican spokesman, said the language of that provision made it clear that “there should be no polemical or critical intent on the part of those people making the request.”

 http://wdtprs.com/blog/

Instruction Analysis: Shawn Tribe (New Liturgical Movement)

On Universae Ecclesiae: Part I - Some Analysis and Commentary

by Shawn Tribe

As all know by now, the instruction pertaining to the application of the motu proprio Summorum Pontificum, Universae Ecclesiae, was publicly released today.

The text of the letter is in great part self-evident I think (with a few exceptions), though some interesting points do arise which I wish to highlight -- and would have done so earlier but for Blogger's impossibly bad timing in becoming unavailable to bloggers due to technical problems! (I digress; I shall operate on the "better late than never" principle.)

Overall, it was a pleasure to read this instruction and I think it will be of great benefit to laity and clergy who wish to avail themselves of the usus antiquior for it provides some important clarity on some points that had become somewhat clouded and debated these past few years.

I will separate my considerations into two parts (and thus two posts), with this first part considering the clarifications brought forward by the instruction, as well as some interesting angles springing from those clarifications. In the second part, I will follow these up with some additional comments, questions and further considerations.

PART I: ANALYSIS AND COMMENTARY

Quelling the Reductionist Interpretation: One of the issues that has been faced these past few years has been a reductionist interpretation of the motu proprio. It can be summarized by a sentiment such as this: "The Pope issued this motu proprio simply as a peace offering to bring those not into full communion back into communion." The corresponding subtext is that there wasn't a broader purpose or reason behind it short of this pragmatic reason. Evidently that was indeed one reason, but only one, and a thorough reading of the plain text of the motu proprio and its accompanying explanatory letter made that rather clear as we and others have argued for sometime now. Universae Ecclesiae now makes that all the more explicit by way of its introduction. Speaking of the aim of Summorum Pontificum, it is not only noted that is sought to promote reconciliation in the Church (the last of the listed aims incidentally) but also had the aim of "offering to all the faithful the Roman Liturgy in the Usus Antiquior, considered as a precious treasure to be preserved" [NLM emphases] An important point here is that the usus antiquior is not a "carrot" or "peace offering" but rather "a precious treasure to be preserved"; further it is not only for groups not in full communion or liturgical interest groups (if you can pardon the expression) but is rather for all the faithful. In short, it is not solely a liturgy of and for the "traditionalists", it is a liturgy of the Church and all the Faithful.

The Vernacular Readings Clarified: We have long maintained here on the NLM (as have others elsewhere as well) that the motu proprio Summorum Pontificum had indeed granted a permission to use approved vernacular translations of the Epistle and Gospel within their proper liturgical context (i.e. not that these could only be done in addition to the Latin readings -- as was the case before the motu proprio). This is now definitively confirmed, with the clarification that this applies only in Low Masses. (The rationale clearly seems to be, to me at least, the lack of definitive chant melodies to accompany the vernacular lections in the various languages.) The relevant text [NLM emphasis]:

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.

In short; there are three options as it pertains to Low Masses.

The Lectionary Clarified: There are those who have understood the motu proprio as having opened up the possibility of using the modern Roman lectionary within the context of the usus antiquior. Here we have consistently maintained that this was not intended, foreseen, nor permitted.

Two points made in the instruction confirm this in my estimation, coming from the same section on "Liturgical and Ecclesiastical Discipline" [NLM emphases]:

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.

[...]

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.

The liturgical books are to be used as they are (which naturally would include the cycle of readings contained therein) and it is very explicitly specified that in referring to the permissions given with regard to the readings, it is "the readings of the Holy Mass of the Missal of 1962" which are being referred to. No mention is made here of the modern Roman lectionary, nor is any provision made for it -- and it is noteworthy that this despite that fact that it is this same section which does make other provisions such as for new prefaces.

The only provision, or development, which is envisioned in relation to the Epistle and Gospel in the usus antiquior is that those readings may be proclaimed solely in the vernacular in the context of the Low Mass.

Growth and Development within the 1962 Missal: In addition to the vernacular permission as regards the readings of the 1962 Roman Missal (as well as the changes already made to the text of the Good Friday prayers for the Jewish people by Pope Benedict XVI), other developments, already noted as possibilities by Benedict XVI himself in 2007, are once again affirmed:

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

Some will not like this provision of course, but, as in 2007, in principle this is very good news in my estimation for it continues to emphasize the fact that the usus antiquior is not a temporary time piece, frozen in time but instead a living Missal and liturgical tradition that continues to grow and develop as does every other liturgical book through the Church Universal. It is my own firm belief that this helps to cement its place firmly in the life of the Church.

The note that such provisions will be indicated subsequently suggests something to watch for in the future.

The Stable Body of the Faithful: Who, What, Where: No matter has perhaps been more hotly debated than the question of what constitutes a stable body of the faithful as envisioned by the motu proprio Summorum Pontificum. There are a few important points here. 1. This group of faithful interested in the usus antiquior did not have to previously exist ("who, even after the publication of the Motu Proprio, come together by reason of their veneration for the Liturgy in the Usus Antiquior"); 2. This group does not have to be constituted all of people from the same parish but can even be gathered together from different parishes, even different dioceses, etc. for this purpose ("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."); 3. Even groups of the faithful which are "quite small" are not excluded from this (see 17 §2).

Other points of note here are that it is confirmed that the matter is left to the determination of the parish priest or rector (17 §1), and that this is not to exclude occasional celebrations whether at a church or oratory (16), or in sanctuaries and other places of pilgrimage (18).

Priests and the Usus Antiquior: Must a priest be a Latinist in order to be qualified to celebrate the usus antiquior? This issue has come up at times with some asserting an extraordinary knowledge of Latin to be required. The instruction clarifies that "a basic knowledge is necessary, allowing the priest to pronounce the words correctly and understand their meaning". [NLM emphasis]

Another point in this section is also important: "priests are presumed to be qualified who present themselves spontaneously to celebrate the forma extraordinaria, and have celebrated it previously." There have been instances where the opposite presumption has been put into effect, thereby stunting the availability of the usus antiquior. This text makes it clear that competence in the rite is to be presumed unless demonstrated otherwise, not the inverse.

The Triduum: Following the motu proprio, some had claimed that it had intended to exclude the possibility of celebrating the Triduum according to the liturgical books of 1962 generally, or at least in the case of any individual parish or oratory where both forms are celebrated. While the universal prohibition of the 1962 Triduum was clearly never intended, this instruction now makes not only this more clear, but also the question of a parish which uses both forms:

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.

In short, if a parish has a body of faithful who adhere to the usus antiquior, there is no issue with the Triduum being celebrated for that group within the context of the ancient form, while the remainder of the parish celebrates it in the context of the modern form.

Clerics using the Older Breviarium Romanum: Fairly straightforward; they can do so if they like. The one interesting clarification, a point which I had often wondered about, is that they are to use the Latin form exclusively and not a vernacular translation or any mixture thereof.

Rites of the Religious Orders: A most interesting section, and probably the one that most caught my attention in the entire instruction, was that which pertained to the liturgical books of the religious orders (Carmelite, Dominican, Carthusian, Premonstratensian, etc.):

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

However, as our own Fr. Augustine Thompson, O.P. notes, the Latin text is more clear on the implications of this.

34 – Sodalibus Ordinum Religiosorum licet uti propriis libris liturgicis anno 1962 vigentibus.

(Members of religious orders may use their own liturgical books as in force in 1962.)

As Father Augustine highlights, it is the word "sodalibus" which is lacking in the English translation but which is important, for by that word, reference is made not simply to the religious orders as entities, but rather and specifically to the members of the religious orders.

The effect of the instruction, therefore, is to give members of religious orders permission to use the liturgical books of their Order under the same terms as Roman priests with regard to the use of the 1962 Roman books. (i.e. they do not need permission from their superiors to use them.)


CONCLUSION TO THE FIRST PART

Some very interesting points are found here. More are made about the use of the Pontificale, Rituale and Caeremoniale, mostly continuing in the vein of confirming freedom of their use, but in other senses noting restrictive aspects; more points of interest are also made about the powers of PCED, as well as the matter of how to treat that which is incompatible with the rubrics of the 1962 missal. The bishops are asked to provide the necessary support and formation to their clergy, and while it would have been nice to see this mandated, it is nonetheless good that it was at least explicitly mentioned.

In the next section, I will look quickly at some of the questions that arise in my mind after reading the instruction.

http://www.newliturgicalmovement.org/#558377743685763610

Instruction Analysis: Father Zuhlsdorf

RELEASED: Instruction “Universae Ecclesiae” – the text and my initial observations

Posted on 13 May 2011 by Fr. John Zuhlsdorf

Today the Instruction Universae Ecclesiae (UE) has been released. I reformatted the documents I received and make them available in English HERE, or Latin HERE.

Here are some rapid points to help you read the document on your own. The document is not so hard that it needs a great deal of interpretation. But some points will need some extra light.
The structure is:

I. Introduction
II. The Responsibilities of the Pontifical Commission Ecclesia Dei
III. Specific Norms

• The Competence of Diocesan Bishops
• The coetus fidelium (cf. Motu Proprio Summorum Pontificum, art. 5 § 1)
• Sacerdos idoneus (“Qualified Priest”) (cf. Motu Proprio Summorum Pontificum, art 5 § 4)
• Liturgical and Ecclesiastical Discipline
• Confirmation and Holy Orders
• Breviarium Romanum
• The Sacred Triduum
• The Rites of Religious Orders
• Pontificale Romanum and the Rituale Romanum

The most important point to carry away is that UE reveals something more of the mind, the mens, of the lawgiver, Pope Benedict XVI.

Questions will remain, but after the 3 year period following Summorum Pontificum (and the subsequent months which followed) the more pressing questions are addressed in this Instruction. Some of us could have wished for a bit more strength, but this is a document from an office of the Roman Curia, not from the Pope himself. It is not a Motu Proprio of the Pope.

I was initially worried that there would be some gassy rambling in the introduction upon which liberals could latch. The introduction is rather more helpful than harmful.

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”.

The fact that the older form was never abrogated is found in some subtle language which says that, after the Novus Ordo of Paul VI was released, legislation about the use of the older books didn’t seem necessary. That left a hole or “lacuna” that the provisions of Summorum Pontificum resolved.

It restates with a direct quote what Pope Benedict wrote in 2007: “What was sacred for prior generations, remains sacred and great for us as well, and cannot be suddenly prohibited altogether or even judged harmful.”

Summorum Pontificum is an “important expression of the Magisterium of the Roman Pontiff”. It is not merely disciplinary. It is doctrinal. That is probably because liturgy and doctrine cannot be separated.
About bishops. The Instruction says:

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.

Furthermore… bishops are to do everything “always in agreement with the mens of the Holy Father clearly expressed by the Motu Proprio Summorum Pontificum.”. par. 13. Moreover, local ordinaries cannot issue administrative provisions which contradict the Motu Proprio. par. 10. § 2.

A “group” or coetus of the faithful identified in art. 5 § 1 of the Motu Proprio Summorum Pontificum is given no minimum number. Also, the members of that group don’t have to belong to the parish, chapel or oratory. They can even be from another diocese. They don’t have to have been interested in the older forms before Summorum Pontificum. Basically, this means any collection of people who frequently attend a church as part of an identifiable group who ask for the old Mass are a coetus.

The priest is considered idoneus or “qualified” when he can pronounce the Latin and understand what it means. What level of understanding isn’t specified. He must know how to say the Mass, but he is assumed to be qualified if he “present(s himself) spontaneously to celebrate … and [has] celebrated it previously”. In other words, if he has been to a workshop or has learned to say it on his own and has actually done it, he is idoneus. Also, priests in charge of churches must allow priests to say the old Mass within the bounds of the schedule. No more of this, “We don’t do that here!” rubbish.
Training and Seminaries. This is a weak point.

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 Latin and, where pastoral needs suggest it, the opportunity to learn the forma extraordinaria of the Roman Rite.

There are weasel words here. First, ordinaries are “asked”, not required. Seminarians “should be” is stronger, but not iron clad. “Where pastoral needs suggest” has been an obstacle used by those who don’t like the mens of the Roman Pontiff for decades. And “opportunity” falls short of “it must be part of the curriculum.

The mention of Latin, above, has a footnote referencing can. 249, SC 36 and OT 13. Can. 249 says that seminarians are to be be “very well-trained” (bene calleant) in Latin. That has not be obeyed even slightly in most seminaries, and yet during ordinations someone stands in front of the ordaining bishop and attests that the men were well-trained. Also, given the mens of the Supreme Pontiff, and the statement that the Ordinary Form and Extraordinary are side by side, can they really attest that the ordinands are well-trained if they don’t know half their Rite? The older half? The one with the actual history and track record?

New saints and new prefaces can be integrated and provisions will be issued about that.

A great paragraph says that, YES, groups can have the observance of the Triduum in a parish church or chapel or oratory, as long as there is a priest who can do it, even if there is also an observance of the Triduum in the Ordinary Form.

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 only thing about this that gives me pause is that statement about “When there is no church or oratory designated exclusively for such celebrations…”. Does that mean that, if in the diocese there is – for example – a church entrusted to the FSSP – there can’t be the Triduum over in, say, Black Duck where a diocesan priest has gotten the older form going? I doubt it. The parishes could be each self-sustaining, etc.

Religious who have their own Rites can use their own Rites (e.g., Dominicans) but the Instruction is silent about the Ambrosian Rite (of Milan). I assume that another instruction will come eventually.
Another important point is that the Instruction calls the Pontifical Commission “Ecclesia Dei” the “hierarchical Superior” in these matters. In other words, the PCED says what goes, not local bishops in cases of dispute that the Commission judges. If bishops don’t like the decision of the Commission, they can have recourse to the Apostolic Signatura, which is the Church’s high court. That didn’t need to be stated, but it is now clear what the line of authority is in this sphere. Pope and then PCED. Priests make determinations in parishes. If there is a problem bishops are to help, not hinder. If something goes wrong, the PCED judges the matter.

The use of the Pontificale Romanum, the Rituale Romanum, the Breviarium Romanum, the Caeremoniale Episcoporum are all confirmed. However, bishops cannot ordain with the older books except for members of special groups who have use of the older books and only men in those special groups can receive minor orders.

It is reaffirmed that the clerical state begins with ordination to the diaconate, not before, with tonsure.
Par. 28 is very important:

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. So, insofar as the use of the 1962 books is concerned, if there is something that came into law after 1962, and that thing or practice conflicts with what is in the 1962 books, then those later, post-1962 things don’t apply to the use of the 1962 books.
Communion in the hand is after 1962, as are Extraordinary Ministers of Communion, altar girls…. As I read this, and I checked this with canonists, since the employment of females substituting for Instituted Acolytes came with an interpretation of the 1983 Code, you cannot have altar girls for the Extraordinary Form which was, in 1962, carried out by all male ministers and servers. This would probably apply to other issues, such as the substitution of music, the use of proper vestments and choir dress, who gives which blessings, etc.

The Instruction was signed on 30 April, identified as the memorial of Pope St. Pius V. That is his feast in the new calendar. But the choice was certainly significant. That suggests that the choice of releasing the document on 13 May was always significant. What it means, I don’t know.

The Instruction was not issued in forma specifica, as was Redemptionis Sacramentum. I am guessing that this is for two reasons. First, since it is not given additional weight, we see it as a normal part of the Church’s business. The fact is, Summorum Pontificum is part of the normal life of the Church now and, in the normal course of things, clarifications are made. This work doesn’t need forma specifica. However, Redemptionis Sacramentum actually had to deal with abuses, some of which were graviora delicta and some of which were reprobated, a very forceful way to correct something. Universae Ecclesiae didn’t need to do that. Instead, it aims to pry open hearts… and brains… and read Summorum Pontificum as it was intended: according to the mens of the lawgiver.

As far as the juridical force of the Instruction is concerned: I had thought originally that, since there is no precise date indicated for it going it force (Summorum Pontificum explicitly stated 14 September) it had to be in the Acta Apostolicae Sedis and it would go into effect in 3 months, the usual vacatio, after promulgation. However, since this is an Instruction, it falls under the norms of canon 34. As such, this Instruction requires no promulgation, or vacatio legis – it binds immediately, from the moment of its notification, according to the norms of canons 54-56, and specifically, canon 54, 2: “for a singular decree to be enforceable, it must be made known by a lawful document in accordance with the law” – this Instruction has already been sent, in written form, to the Bishops of the Latin Church, this it is in force NOW.

Notable too, is the notion that the audience for this instruction is the Bishops, whose task it is to carry out the provisions of the Motu Proprio Summorum Pontificum. This Instruction is intended to inform them how they should be carrying out those provisions.

Ut brevis, I’ll start to wind this up.

As I have written elsewhere, this document isn’t as strong as many of the traditional view would like it to be. But it is very good. It is not nearly as weak as those of the liberal, progressivist, discontinuity camp wanted. For them, it is not good at all.

Given the inexorable fact of the “biological solution” and the fact that younger men coming up in the ranks can more readily accept the mens of the Roman Pontiff, Universae Ecclesiae strengthens Summorum Pontificum and confirms it as part of the increasingly normal part of the Church’s life.
Yes, had wished for more concerning seminarians.

But consider this. The average length of major seminary is four years. In September 2011, around the time a new seminary year begins, four years will have passed since the provisions of Summorum Pontificum went into effect. The men in seminary won’t have known – in seminary – a time Summorum Pontificum wasn’t in effect. If seminary faculties are smart, they will get ahead of the wave and train them in the older rite.

One thing about seminarians: tell them they can’t have the old rite, the more they will want to learn it on their own and the more important it will become in their minds.

Besides, it is the right thing to do according to the mind of the Pope in Summorum Pontificum as clarified now by Universae Ecclesiae.

Another thing. Pope Benedict has continued to support the identity of priests and laypeople in the work of the PCED. Summorum Pontificum was a great gift to priests, who – according to the principle of subsidiarity (acting at the lowest level reasonable) can do among God’s people what they see needs to be done.

As I read UE, since the older forms are identified as “treasures” intended for all the faithful, priests can of their own according and even without previous requests, introduce their flocks to the older forms specified in Summorum Pontificum. They don’t have to twiddle their thumbs waiting for a request from some large group made up only of parishioners. There is great flexibility in the who and when and where. After all, the Ordinary Form and Extraordinary Form are “alongside” each other.

If Universae Eccleisae doesn’t cover everything, or perhaps isn’t super-forceful on every point, which would not be the style or mens of a man such as Benedict XVI, it is nevertheless very good and quite clear.

Finally, now that this long-expected document is out, now that the situation has been brought to greater clarity, now that it is hardly to be doubted that the Pontifical Commission “Ecclesia Dei” and the provisions of Summorum Pontificum really are part of the Church’s life, the same Commission is going to have to act decisively when they are called upon.

The PCED must act decisively when put to the test. Many out in the world will think they know how the Commission ought to act, but, over time it will become clear whether the provisions of Summorum Pontificum are being implemented or defended or not.

So, be thankful for this new Instruction, which isn’t nearly as weak and watery as some feared, and as it truly could have been. Say also a prayer for the Holy Father and the members of the PCED and the workers in the offices.

http://wdtprs.com/blog/2011/05/released-instruction-universae-ecclesiae-the-text-and-my-initial-observations/

Instruction Analysis. Catholic Church Conservation Blog

Saturday, May 14, 2011

Instruction on the Application of Summorum Pontificum- a small commentary

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.

Universal law- stresses bishops cannot claim exemption.

continued...  http://cathcon.blogspot.com/2011/05/instruction-on-application-of-summorum.html