Rorate Caeli

Institute of the Good Shepherd:
Decree

This is the French text of the decree of erection of the new Institute, as made public by Father Aulagnier's website:

Commission Pontificale « Ecclesia Dei »
Décret
N° 118/2006


Notre Seigneur Jésus-Christ est réellement le Pasteur et l’évêque de nos âmes, l’apôtre Pierre l’enseigne dans sa première épître (I P 2, 25). Au même endroit, il exhorte les fidèles à suivre les traces du Pasteur. Cette exhortation de l’Apôtre doit être suivie, c’est évident, par tous les chrétiens. Mais elle concerne en premier lieu ceux qui ont été appelés à exercer dans l’Église une charge de pasteur, c’est-à-dire les évêques eux-mêmes et leurs coopérateurs prêtres et diacres, pour lesquels le Christ Bon pasteur, lui qui donne sa vie pour ses brebis, est l’exemple manifeste de la vie et du ministère apostolique.

Dans un certain nombre de diocèses en France, les fidèles attachés aux précédentes formes liturgiques du rite romain, manquent de pasteurs disponibles pour apporter aux évêques une aide efficace dans la charge pastorale de ces fidèles.

Récemment, dans l’archidiocèse de Bordeaux, est apparu un groupe de quelques prêtres sous le patronage du Bon Pasteur. Les membres de ce groupe s’efforcent d’aider son Éminence révérendissime Jean-Pierre Cardinal Ricard dans le travail paroissial, tout d’abord à destination des fidèles résolus à célébrer l’antique liturgie romaine. L’archevêque lui-même, convaincu de la grande utilité de tels coopérateurs, reçoit dans son diocèse cette communauté, en lui confiant l’église Saint-Éloi située dans sa ville épiscopale, avec la charge pastorale de ses fidèles.

Et comme ce nouvel Institut veut offrir aussi aux autres évêques qui le désirent son service pastoral, cette communauté, dans les circonstances particulières du temps présent, a humblement demandé aide et soutien au Siège apostolique. Tous ces éléments étant bien pesés, la Commission pontificale Ecclesia Dei, recevant avec bienveillance cette demande et avec l’aide du secours divin, en vertu des facultés qui lui ont été attribuées par le Souverain Pontife Benoît XVI, après avoir averti le Préfet de la Congrégation pour les instituts de vie consacrée et les sociétés de vie apostolique, érige comme société de vie apostolique de droit pontifical, dans la ville de Bordeaux, et plus précisément en l’église Saint-Éloi:

L’Institut du Bon Pasteur.

Ainsi, la Commission approuve pour cinq ans, ad experimentum, les constitutions dudit Institut telles qu’elles se trouvent dans le texte mis en annexe à ce décret.

Enfin, aux membres de cet Institut, elle confère le droit de célébrer la liturgie sacrée, en utilisant, et vraiment comme leur rite propre, les livres liturgiques en vigueur en 1962, à savoir le missel romain, le rituel romain et le pontifical romain pour conférer les ordres, et aussi le droit de réciter l’office divin selon le bréviaire romain édité la même année.

En dernier lieu, elle nomme le révérend abbé Philippe Laguérie premier supérieur de cet Institut.

Rien de contraire n’y faisant obstacle.

Au siège de la Commission Pontificale « Ecclesia Dei »,

En la fête de la Nativité de la Bienheureuse Vierge Marie, le 8 septembre 2006.

Dario Cardinal Castrillon Hoyos,
Président

Camille Perl,
Secrétaire
___

We would add as a comment, as we had said yesterday, that we really do not believe this new Institute has any impact on the Priestly Fraternity of Saint Pius X (FSSPX/SSPX) or on any eventual negotiations involving the SSPX and the Holy See.

Moreover, it is not at first sight possible to perceive, unless undisclosed clauses exist, any particular new advantage of the new Institute as compared with, for instance, the Fraternity of Saint Peter (FSSP).

12 comments:

bona gratia said...

The first question to be asked of the superior of the newly established priestly organization is: Are you required to offer the Novus Ordo Mass upon the command of a local Ordinary?
As we know, that is the very issue that has caused such turmoil within the Priestly Fraternity of St. Peter.

tardivel said...

The answer to that question is that the decree does not speak of the old rite as a "concession" but as the "proper" rite of the new insitute. Words in this kind of document have a meaning, a legal weight, that is.

AmemusAthanasium said...

Given the Communion-in-the-hand abuses officially approved and engaged in by Pope Benedict XVI himself, there are no signs, that the latter is willing to restore the Roman Catholic Church, or to stop his inflictions upon the Mystical Body of Christ by stressing "pressing proselytism is not Catholic" and stressing interreligious prayer abominations are necessary.

While the article by Bp. Williamson was not very reverent in wording, its spirit has proven true. Benedict XVI does have a dialectic mind. Not a Scholastic one, sadly.

Just look to Bavaria.

New Catholic said...

Yes, Tardivel, you are right: yet, which is why it is unfortunate we do not have the Latin text of this decree, it is still the "Ecclesia Dei" Commission which "confère" (bestows) this right..., based, of course, on its own founding document, which remains the Motu Proprio of 1988.

It is a more fortunate redaction, but it still is a kind of concession. In the canonical liberty it affords to the members of the Institute regarding, for instance, the local ordinary, it is actually deficient in comparison with the Apostolic Administration of Campos, the last main Vatican Traditionalist foundation.

Now, hopefully there are more detailed clauses which have not been released.

Matt said...

"Communion-in-the-hand abuses officially approved and engaged in by Pope Benedict XVI himself"

The Pope has not the authority to regulate the means of distributing the Blessed Sacrament???? How did communion on the tongue come about? It was a regulation imposed by the Church, it was prudent, but could only be imposed by the authority of the Pope.

quaremerepulisti said...

Matt:
Did you happen to see the "grab for Jesus" at Communion time during the Pope's Mass in Munich? If so, did you find that specatcle conducive to faith in the Presence of Christ in the Sacred Species and to piety? In your view, could the Holy See approve any means of distributing Communion that would be inappropriate for so August a Sacrament? If so, could you give an example?

With Peter said...
This comment has been removed by a blog administrator.
Matt said...

Did you happen to see the "grab for Jesus" at Communion time during the Pope's Mass in Munich? If so, did you find that specatcle conducive to faith in the Presence of Christ in the Sacred Species and to piety? In your view, could the Holy See approve any means of distributing Communion that would be inappropriate for so August a Sacrament? If so, could you give an example?

No, I didn't see it... did it accord with the rubrics for recieving communion in the hand authorized by the Holy See, which are based on an a very early document (making a throne of the hands for Jesus to be placed on)?

Based on your description, I should think not. If the Holy See issued an order that the Blessed Sacrament should be thrown to the faithful or something else that is unprecedented and absolutely ridiculous, then I would think that would be a problem. Imprudent though it may be, I don't think one could argue that the permission for communion in the hand was invalid. Although it's clear that this permission was abused by the bishops.

Jon said...

Matt,

To put it delicately, distribution of Communion at the Munich Mass was an outrage.

I saw dozens of female EMHC's doling out the sacred Host like potato chips from a basket. Communicants thrust a single hand between other communicants, and others reached one hand above the heads of others to clutch the Divine and twist their arms backwards.

Not to be outdone, I saw priests distributing in the same way.

Sadly, most of those to whom the Holy Father himself gave Communion received in the hand. This was a far cry from even the early days of John Paul II, when he routinely refused Communion to those thrusting out their fists.

This is an abomination for which we should all pray an end and make reparation.

Whenever I become involved in a conversation on this sensitive subject, I remind whomever I'm talking to that I received in the hand and was an EMHC for twenty years before understanding the gravity of what I was doing. I also remind them of the words of Blessed Teresa of Calcutta and the late great Father John Hardon.

Mother Teresa:
"Wherever I go in the whole world, the thing that makes me the saddest is watching people receive Communion in the hand."

Father Hardon, at a panel discussion in Detroit, Nov. 1987:

"We were at concelebrated Mass with the Holy Father, and we were absolutely forbidden to give Communion in the hands. Communion in the hand, Communion in the hand began, in the hand, with the publication of the Dutch Catechism with nobody's permission except the bishops—in effect, in principle separated themselves from the Holy See. One country after another began then to ask for permission, which the Dutch bishops never asked for, permission to receive Communion in the hand. I was asked by the [U.S.] bishops' conference to write a defense of Communion on the tongue, and I can again talk for hours.

In the very, very early Church, Communion was given in the hands. However, as the faith of the Christians weakened in the Real Presence, by the 5th, 6th centuries Communion on the tongue became mandatory—remained mandatory until the present century. Behind Communion in the hand—I wish to repeat and make as plain as I can—is a weakening, a conscious, deliberate weakening of faith in the Real Presence.

And the American hierarchy took most—three times, those wanting Communion in the hand kept pushing and pushing. Finally, meantime, I was asked by the vice-president of the Catholic Conference of Bishops to defend Communion on the tongue, which I did. To get enough votes to give Communion in the hand, bishops who were retired, bishops who were dying, were solicited to vote to make sure that the vote would be affirmative in favor of Communion in the hand. Whatever you can do to stop Communion in the hand will be blessed by God.”

All that said, do I believe there will be a universal indult? Yes, I do.

Do I believe there will be a reform of the reform? Yes, I do.

With Peter said...

Dear administrator, it seems that you have deleted my reference to the Council of Trent in Denzinger 931. Why did you do this?

"If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike me?"

With Peter said...
This comment has been removed by a blog administrator.
With Peter said...

Dear Matt and Jon, I'd like to address your compelling inductive arguments against communion in the hand, but I have no confidence that this post, much less a longer one which addresses your points, will reach your eyes.

Suffice to say that "communion in the hand" has favorable and unfavorable arguments that the Magisterium has the responsibility to weigh and the authority to bind and loose according to its pastoral judgment.

I wish to tell you more, but I do not think it will be permitted by the administrator who opposes me (and, evidently, the Council of Trent) for undisclosed reasons.