Rorate Caeli

From Genoa

The Archdiocese of Genoa, headed by Archbishop Angelo Bagnasco (very close to Cardinal Bertone, his predecessor in Liguria), made public today a very substantial note on the prospect of the Motu proprio for the liberalization of the Traditional Mass. The whole text is available here.

Precisions regarding [in merito] an eventual promulgation of a "Motu proprio" to ease the appliction of the indult on the use of the Missal called of Saint Pius V

November 27, 2006
...

1) the Pope, due to his supreme authority, has the faculty to put in practice universally valid and binding juridical and pastoral acts;
...

8) the Council of Trent did not intend to unify with an act of authority the existing rites of the Latin Church; in fact, based on the principle established by the same Saint Pius V -- who, at the request of the Council, effected the reform --, the churches and religious orders which had for at least two centuries their own rite of venerable tradition, could preserve it. With the passing of the years, in fact, the Roman Rite established itself, though not in an exclusive way; the case of the Ambrosian rite, spread through some valleys of the Ticino (called "Ambrosian Valleys") and the entire Archdiocese of Milan (though, even there, with exceptions: Monza, Trezzo, Treviglio) is symbolic [of that].

9) two valid expressions of the same Catholic faith -- that of Saint Pius V and that of Paul VI -- cannot be presented as "expressing opposite views" and, thus, as mutually irreconcilable;

...

16 comments:

Cerimoniere said...

So, it seems that things are still very much in motion. One assumes that the Archbishop of Genoa would know if this were an issue that he had no need to address. However, it is couched in very general terms, reminding the faithful of principles that would provide context for such a document. It remains to be seen exactly what the provisions would be.

It's disappointing that the issue is framed in terms of expanding the indult, but that may simply be a figure of speech for liberalizing permission. There is an explicit recognition that the Council itself did not abolish the traditional rite, though as far as I can tell with limited Italian, there is no such recognition that Paul VI did not do so later.

Even so, it's helpful as an indication that the issue is still alive, and that the Pope's "hermeneutic of continuity" is being understood to apply to the liturgy as well as to doctrine.

surge said...

Let's not get over-excited, but this is the OFFICIAL website of an Italian Archdiocese, ranked 11th largest in Italy by http://www.catholic-hierarchy.org/country/scit1.html, with a picture of a Tridentine elevation. (Well perhaps, only one altar card and a maniple is difficult to detect). The meaning is clear. keep praying, especially for our Holy Father's safety andsuccess in Turkey.

sacerdos15 said...

One would think that with the Pope's experience with the aborted universal indult of JPII he would have proceeded differently,like getting voices of support.After a monthe has passed when the French got all in a dither and said no to the indult finally someone speaks out on the Pope's behalf.You would wonder why they did't orchestrate this better.Maybe they should hire a PR man. Forgive me if I am wrong but I do believe that Pope Paul VI believed that he had abrogated the Old Rite,The only concessions were to elderly priests .The indult for England was the 65 missal and heavily conditioned. I beleive that JPII did not believe it was abrogated and that is why he alloed for the 62 missal instead of the 65 in the first indult.

humboldt said...

¡Lord hear our prayer!

John Mastai said...

God only knows if Paul VI had any clue what was going on or what he was ever doing. With all of his other notorious conciliar and post-conciliar botch ups, he was probably characteristically unsure and indecisive about if he was actually abrgogating the TM or not.

alsaticus said...

I notice a substantial diiference between the speech of His Grace the Abp of Genoa and some French Excellencies' statements.
May I add that I read with some satisfaction an Italian archbishop who has, at least, some knowledge of Church history and history of the Liturgy, that is a striking contrast with the gross ignorance displayed by some French bishops ...
As the pope said in Regensburg, faith and reason are companions : after all, it was the dogmatic teaching of Vatican I (cf. Dei filius). Reason was certainly in holidays in France in the past weeks, but it seems the homeland of Descartes is also slowly reconciling with this virtue, even within mitred heads.

humboldt said...

John Mastai, in view of what was happening in the Church at the time, one has to wonder if he still sane. AMDG.

Jim said...

One should listen to the whole speech -- Bshp. Williamson is far from benign or hopeful about a reconciliation. Rome, for him, is still occupied by Hegalians, "Pope Ratzinger" included, who only desire the SSPX's presence to contribute to a thesis, antithesis, synthesis model of conflict that will -- in some way(?) -- allow the traditionalists to serve the ends of the progressive. It's not only twisted intellectualism, it's a deal breaker, at least for him, and he knows it. If the rest of the SSPX is sincere about mending this schism, they will need to lose Bishp. Williams like a bad habit.

Cerimoniere said...

That's a pity, though not surprising to anyone who familiar with Bishop Williamson's pronouncements over the years. On a human level, it's even understandable, given the mind games to which traditionalists have been subject for many years, and particularly the double-dealing and dishonesty directed at the SSPX in the 1970s and since.

However, it will be a terrible shame if the Society does not realise that there is an enormous difference between Paul VI and Benedict XVI, and between the former Curia dominated by Villot and his heirs, and the present one where atheism seems to be rapidly going out of fashion.

poeta said...

But Williamson is still fundamentally in line with the Fellay 'roadmap' when he says that if the two preconditions are met, they can begin to talk about doctrine, and doctrinal matters must come before any merely 'practical' arrangement.

Jo Cole said...

When everything is signed and sealed and I want to kiss The Holy Father's foot in gratitude, does anyone have any thought on what will happen to the RCIA and the way the baptism and confirmation sacraments are given?Will I be able to drop out of the unfulfilling thing and receive the sacraments I have longed for -will SSPX baptisms and confirmations be valid in the Diocese if I go through them-?Not important just wondering-

humboldt said...
This comment has been removed by a blog administrator.
humboldt said...

Jo Cole, if that happens I certainly would like to make a pilgrimage to Rome just to kiss the Holy Father's feet, because he deserves it. As for the other, I certainly expect that the Holy Father will act with complete justice. AMDG.

With Peter said...

Jo Cole- Although the missal is obviously the central piece of the liturgical question, the indult (even as currently construed) applies to every aspect of liturgy, even the pre-conciliar breviary. Traditionalists are certainly free to use pre-conciliar rites for the other sacraments, but I am not sure what instructions the Church has given with regard to which particular editions to use. Certainly the Church has mandated the 1962 Missal, but I don't know if she is equally specific and exacting with the other sacraments.

PS. When RCIA is done without a watery, liberal, situation ethic, how-do-you-feel, contentless, lectionary-based catechesis, it can be wonderful. The problem is that almost all RCIA programs are done very, very poorly. The actual rite is actually full of potential for a full, comprehensive and prayerful catechumenate.

Cerimoniere said...

Actually, the situation is clearer for the other liturgical rites than it is for the Mass. The indult is for "the liturgical books in force in 1962."

The Missal is the only book of which a new edition was published in that year, and so there were two Missals "in force" during that year. In addition, Bd John XXIII added the name of St. Joseph to the Canon in 1962 in a separate act.

However, it seems clear that the point of the 1962 date in the indult was to incorporate the rubrical reforms of the Breviary and Missal enacted in 1960, which were not fully implemented until the publication of the new typical of the Missal in 1962. Also, of course, 1962 was the line which the SSPX had drawn long ago...

Matt said...

with_peter:

Traditionalists are certainly free to use pre-conciliar rites for the other sacraments, but I am not sure what instructions the Church has given with regard to which particular editions to use.

are they really? You must be aware that the bishops have largely continued to suppress the use of the 1962 missal as well as all of the other pre-concilliar sacraments.

Matt