13 May 2011

Universae Ecclesiae Confirms the Mandate: the Extraordinary Form Must be Respected and Made Available to Catholics in the Universal Church

Below is the Vatican's English translation.  I post it here in its entirety, because it is remarkably straightforward and contains a lot of good news.  Afterwards, I will add just a few of my own early thoughts, though I may supplement this later on:

on the application of the Apostolic Letter 
Summorum Pontificum of
Motu Proprio

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

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

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

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

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

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

7. The Motu Proprio Summorum Pontificum was accompanied by a letter from the Holy Father to Bishops, with the same date as the Motu Proprio (7 July 2007). This letter gave further explanations regarding the appropriateness and the need for the Motu Proprio; it was a matter of overcoming a lacuna by providing new norms for the use of the Roman Liturgy of 1962. Such norms were needed particularly on account of the fact that, when the new Missal had been introduced under Pope Paul VI, it had not seemed necessary to issue guidelines regulating the use of the 1962 Liturgy. By reason of the increase in the number of those asking to be able to use the forma extraordinaria, it has become necessary to provide certain norms in this area.

Among the statements of the Holy Father was the following: "There is no contradiction between the two editions of the Roman Missal. In the history of the Liturgy growth and progress are found, but not a rupture. What was sacred for prior generations, remains sacred and great for us as well, and cannot be suddenly prohibited altogether or even judged harmful."2

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

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

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

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

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

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

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

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

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

The Competence of Diocesan Bishops13. Diocesan Bishops, according to Canon Law, are to monitor liturgical matters in order to guarantee the common good and to ensure that everything is proceeding in peace and serenity in their Dioceses5, always in agreement with the mens of the Holy Father clearly expressed by the Motu Proprio Summorum Pontificum.6 In cases of controversy or well-founded doubt about the celebration in the forma extraordinaria, the Pontifical Commission Ecclesia Dei will adjudicate.

14. It is the task of the Diocesan Bishop to undertake all necessary measures to ensure respect for the forma extraordinaria of the Roman Rite, according to the Motu Proprio Summorum Pontificum.
The coetus fidelium (cf. Motu Proprio Summorum Pontificum, art. 5 § 1)

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

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

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

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

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

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

Sacerdos idoneus ("Qualified Priest") (cf. Motu Proprio Summorum Pontificum, art 5 § 4)
20. With respect to the question of the necessary requirements for a priest to be held idoneus ("qualified") to celebrate in the forma extraordinaria, the following is hereby stated:

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

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

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

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

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

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

Liturgical and Ecclesiastical Discipline24. The liturgical books of the forma extraordinaria are to be used as they are. All those who wish to celebrate according to the forma extraordinaria of the Roman Rite must know the pertinent rubrics and are obliged to follow them correctly.

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

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

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

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

Confirmation and Holy Orders29. Permission to use the older formula for the rite of Confirmation was confirmed by the Motu Proprio Summorum Pontificum (cf. art. 9 § 2). Therefore, in the forma extraordinaria, it is not necessary to use the newer formula of Pope Paul VI as found in theOrdo Confirmationis.

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

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

Breviarium Romanum32. Art. 9 § 3 of the Motu Proprio Summorum Pontificum gives clerics the faculty to use the Breviarium Romanum in effect in 1962, which is to be prayed entirely and in the Latin language.

The Sacred Triduum33. If there is a qualified priest, a coetus fidelium ("group of faithful"), which follows the older liturgical tradition, can also celebrate the Sacred Triduum in the forma extraordinaria. When there is no church or oratory designated exclusively for such celebrations, the parish priest or Ordinary, in agreement with the qualified priest, should find some arrangement favourable to the good of souls, not excluding the possibility of a repetition of the celebration of the Sacred Triduum in the same church.

The Rites of Religious Orders34. The use of the liturgical books proper to the Religious Orders which were in effect in 1962 is permitted.

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

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

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

William Cardinal LEVADA

Mons. Guido Pozzo


First, the document is effective immediately.  There are some bloggers opining that it has to be published in the Acta Apostolicae Sedis, but this is not the case.  Though it is a document approved in forma communis by the Holy Father, it is not the type of legislative document that requires by its nature to be published in the AAS.

Second, the intent of the Holy Father in promulgating Summorum Pontificum is confirmed to that of the widest and most generous interpretation.  The document confirms that the ancient rite is for the whole Church, not just people "attached" to it, as though it were a museum piece.  The call in paragraph 25 for new saints and prefaces to be added to it (and in reality, this means the traditional calendar is maintained, and saints are to be added-- no adoption of the ruthlessly denuded modern calendar is to be superimposed) shows that it is going to stick around.  Of course saints are made, and saints should be added.  Even after Quo Primum-- itself a pretty definitive document-- in Sixteenth Century new saints were added from time to time.  This Form is a valid expression of the Roman Rite, and not merely the private whim of the current Holy Father.  (Even having to type the phrase "a" "valid expression" makes me chuckle.  It is the organically-developed, historically and dogmatically connected Mass of the Roman Rite.)  

Third, the faithful may ask their pastor or rector without any extraordinary showing of prior attachment to the Form, without being in the same geographic parish or area, and without having any particular number, and they must be given their right to the traditional Mass.  Priests wishing to celebrate Masses sine populo need no permission from Bishops or superiors.

Fourth, though the language here is particularly, overly mealy, the PCED asks that Bishops provide training for the EF in their seminaries.  Now, it is one thing to point out that the language isn't in terms of compulsion, but the intent of the Holy Father is clear.  He asks each Bishop: "Will you do as I wish or not?  The EF was never abrogated, it is the right of the faithful to assist at it and the right of priests to celebrate it.  I want the celebration of it to spread.  Will you aid me or thwart me?  Will you, Your Excellency, train priests to celebrate both forms of the Roman Rite, or just go halfway? Will priests of a Church the language of which (officially and liturgically) is Latin be trained to speak that language?"  It will be interesting to see how the successors of the Apostles respond to Peter's desire.

Fifth, the PCED confirms it has legal jurisdiction to redress those issues raised by priests and faithful about priests and prelates who do not obey the wishes of the Holy Father and who do not respect the rights of the faithful to the Mass.  And if the priest or Bishop wishes, he can take it up with Cardinal Burke, perhaps the foremost promoter of the Extraordinary Form in the College of Cardinals.

Sixth, and this is a good thing, Summorum Pontificum's stated language is interpreted in the manner closest to the traditional manner of praying the scriptures: only in Low Masses may the Epistle and Gospel be prayed solely in the vernacular.

Seventh, the motu proprio applies to other liturgical areas.  The Rituale Romanum and the Roman Breviary as it existed in 1962 are also confirmed, and thankfully the Commission directs that the traditional breviary must be prayed in Latin only.  Religious orders have recourse to their own 1962-extant liturgies; Institutes dedicated to the traditional form may still ordain to all minor and major orders.

Finally, liturgical practices arising after 1962 that are inconsistent with the rubrics of the EF are not to be used in the EF.  It is due to its character as a special law.  Now, some bloggers have already interpreted this and reinterpreted it, but don't quite get all of it. Gladly mentioned is the nixing of Communion in the hand and altar girls, though some have less gladly already found the need to try to cover what they perceive to be an exposed flank on head coverings.  No need.  I expect a piece by UCLX on this issue, so I will leave it for now.

This is not all by a long shot.  But it is all I will write for the moment.  Remember the stated aims of the Instruction:  in addition to reconciliation, its aims are to preserve the "precious jewel" of the EF, and to make it available to all who ask for it.

Now, let it be given full effect, and the Church will heal and grow.  More later.


Alan Aversa said...

I hope you noticed that section 21. ("Ordinaries are asked to offer their clergy...") is lacking the adverb for enixe in the English translation. It should read: "21. Ordinaries are strongly asked to offer their clergy...", which is even better news!

Anonymous said...

I was wondering if you would be able to draft a sample letter than we the faithful could present on our behalf to our parish priests requesting the Mass in the Extraordinary Form.

I believe this would be invaluable for us who do not live close to the Oratory.

Perhaps you could address this on your blog.



StGuyFawkes said...

Article 16: "..... the pastor or rector of the church, or the priest responsible, IS TO PERMIT such a celebration, while respecting the schedule of liturgical celebrations in that same church." (My emphasis with caps.)

Let's get out the Latin original. I take "is to permit" to have the force of "is expected to permit" if not "MUST PERMIT."

If this Article means "must or is expected to permit" then this document is a great step forward.

St. Guy

StGuyFawkes said...

Latinists! Let's take a look at Article 16. There are better readers of Latin than I so I ask for your help as I read:
"Si quidam sacerdos obiter in quandam ecclesiam paroecialem vel oratorium cum aliquibus personis incidens, Sacrum in forma extraordinaria facere velit, ad normam artt. 2 et 4 Litterarum Apostolicarum, parochus aut rector ecclesiae, vel sacerdos qui de ea curam gerit, ad celebrandum admittat, attento tamen ordine celebrationum liturgicarum ipsius ecclesiae."
Fellows and gals, get out your Latin grammars. Look at "ad celebrandum admittat." I’m straining here but I THINK we have the following construction: a subjunctive clause(velit) followed by a present subjunctive clause (addmitat) in which the added gerund "ad celebrandum" comes out to mean "is expected to admit or would ordinarily admit “for celebrating" the Extraordinary Form.
I wonder if Article 16 doesn’t really mean that IF a priest who frequently says the Ordinary Form presents himself to a pastor with a group who want the E.F. than the pastor is EXPECTED to find him altar time.
This means, I think, that a little group who can find a priest who says the EF privately, and if the priest wants to perform his Mass publically, then all the priest has to do is call up the closest rectory and schedule "tee time."
Do I exaggerate? Am I twisting the translation to fit my wishes?

St. Guy

Anonymous said...

Are the seminarians at Kenrick instructed in EF?

Thinking Catholic said...

Who cares????

-Thinking Catholic

long pants said...

I hope my parish, or one nearby, does a latin mass every once in a while. I love historical reenactments.

thetimman said...

Hopeful, I will give it a shot in the coming week, though I encourage you to get a handle on the blueprint for recourse to the PCED posted above, to get a flavor of what will be involved if you don't succeed.

Thinking Catholic,

"Thinking Catholic" is redundant. I think you must care a little, or else you wouldn't take the time to type "Who cares?" on a pro-EF blog.

Long Pants, I will also enjoy the experience 25 years from now when they trot out an old-style "guitar mass" with polyester chasubles and felt banners, and giant puppets of the St. Louis Jesuits dancing around the world's smallest coffee table. For you see, I enjoy historical reenactments, too.

thetimman said...

As for the question about Kenrick seminarians, they have been, since the motu proprio, given instruction on the EF, at least until recently. I don't know the current status of that, and I don't know the new rector's position. Of course, it may be different now that UE is promulgated.

Athelstane said...

Long Pants, I will also enjoy the experience 25 years from now when they trot out an old-style "guitar mass" with polyester chasubles and felt banners, and giant puppets of the St. Louis Jesuits dancing around the world's smallest coffee table.

Perhaps the Pope - when that day comes - will be very generous in creating an indult allowing such celebrations, with the permission of the local ordinary, of course, and assuming a priest can be found sufficiently trained in such arcane choreography and rubrics. Perhaps an out of the way chapel, or even a water closet within two hours easy driving distance for most in the diocese, could be found to host such a mass at 7am on first Thursdays. Fair is fair, after all.

doughboy said...

this will never happen at my parish, and more's the pity. no matter how many people come together and say they'd like to assist at the EF & can't we please have one; the answer will be no.

Anonymous said...

Come to pur parish, doughboy. Our over-zealous young gun has been foaming at the mouth for this. Of course, he can't preach, has zero people skills, is quite arrogant, but can apparently recite his latin. And from what I've seen on this blog, that's all that really matters.

thetimman said...

It is amazing to me just how unhinged some become at the mere possibility that the traditional Mass might be celebrated somewhere. Relax, it will be OK. You don't have to go if you don't want to.