Rorate Caeli

How is your Bishop reacting to Summorum? [and all other Bishops]

It would be a good idea to gather all episcopal reactions to the Motu Proprio Summorum Pontificum from around the world. Please, post them in the comment box, in any language.

_________________________________
[Originally posted on July 7, 2007, 1514 GMT]
[Reposted on July 9, 2007, 0000 GMT, and on July 13, 2007, 1900 GMT]

203 comments:

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New Catholic said...

Reposting what an anonymous commentator wrote in another comment box:
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Here is how the Archdiocese of Miami interpreted the Motu Proprio. A little context... Lighthouse Point is about 50 miles from Miami and Robert Bellarmine is a small church in not the best of neighborhoods.

I will reread Fatehr Z's five points and say one hundred "Ave"s daily to focus myself on the positive.... and pray for my Bishop


Vatican Announcement Addresses Pastoral Needs of Universal Church
The Archdiocese of Miami Continues to Offer Latin Mass
Miami, FL


With the announcement of the Vatican?s approval of use of Roman Liturgy Prior to the Reform of 1970, the Archdiocese of Miami reaffirms its commitment to addressing the pastoral needs of all Catholics in South Florida.

Pope Benedict XVI?s Apostolic Letter Given Motu Proprio issued Saturday, July 7, 2007, allows for parishes to celebrate daily and Sunday Masses in Latin without special permission from the local ordinary (archbishop/bishop).

Following Vatican II Council held in Rome from 1962-1965, daily and Sunday Masses throughout the world have been celebrated in its local vernacular. However, some Catholics wanted to enjoy the Roman Rite (Latin) Mass which had been familiar to them from childhood.

Realizing this need over 20 years ago, the Archbishop of Miami granted permission to celebrate the Sunday Mass in Latin, most recently at St. Robert Bellarmine in Miami and St. Paul the Apostle in Lighthouse Point.
In addition, Masses throughout the Archdiocese of Miami are celebrated in 16 other languages as well, including sign language.

It is the intention of Archbishop John C. Favalora to continue providing the Latin Mass in the Archdiocese of Miami and takes this opportunity to welcome back anyone who has been away from the church.

New Catholic said...

Archdiocese of Paris
-----------
Archevêché de Paris Paris, le 6 juillet 2007


Aux curés et aux prêtres de Paris


Chers amis,

Depuis bientôt un an, la presse nous annonce la prochaine publication d’un Motu Proprio. Elle en donne des versions diverses, au point que nous avons déjà été préparés à le lire avant qu’il ne paraisse. Maintenant nous en avons le texte et c’est ce texte dont nous devons assurer la « réception » par nous et par tous les fidèles. Après les vacances, nous pourrons faire le point plus précisément sur la situation mais dès maintenant, je souhaite donc simplement vous proposer quelques clés de lecture et quelques orientations pratiques. 1. L’intention du Pape. Dans sa lettre d’accompagnement le Pape exprime les raisons positives qui l’ont conduit à publier ce Motu Proprio. La première est la volonté de faire progresser la communion de l’Eglise. Il ne s’agit ni de « revenir en arrière » à une pratique préconciliaire ni de donner des gages à des groupes de pression. Il s’agit de prendre une mesure d’apaisement et d’ouvrir la voie à une plus grande communion entre les chrétiens. Ce serait donc aller à l’encontre de cette intention que d’utiliser ce texte pour rallumer une sorte de guerre liturgique. Nous ne sommes pas dans un conflit entre des rites qui feraient de l’Eucharistie un moyen d’opposition ou de division. Nous sommes devant un appel à vivre l’Eucharistie comme une expérience de communion. C’est donc notre premier objectif pastoral.

2. La règle. Le moyen de faire progresser notre communion sacramentelle est simple. Le Pape rappelle, comme le faisait déjà l’Exhortation post-synodale Sacramentum Caritatis, que la « forme normale » ou la « forme ordinaire » de la liturgie eucharistique est celle établie par Paul VI, et confirmée par Jean-Paul II, à la suite du Concile, telle que la donne la Présentation générale du Missel Romain. La nouveauté est l’élargissement du Motu Proprio de 1988 pour la célébration eucharistique selon le Missel de 1962, désignée comme une « forme extraordinaire » pour bien manifester qu’il ne s’agit pas d’un retour général à la pratique antérieure. Cette possibilité de célébrer selon le Missel de 1962 est élargie à tous les prêtres pour des messes sans participation des fidèles, à des communautés religieuses et à des « groupes stables de paroissiens » qui peuvent en faire la demande à leur curé. Elle peut aussi concerner des demandes particulières pour les sacrements célébrés, soit en latin selon le rituel actuel, soit selon le rituel de 1962. 3. L’application. Ces nouvelles mesures seront applicables à compter du 14 septembre 2007. Nous devons donc profiter de ce délai pour réfléchir aux possibilités de sa mise en oeuvre. Mais dès maintenant nous devons donner aux fidèles une information exacte qui corrige les présentations approximatives des journaux. Cette information porte sur trois points : • Il n’y a aucune mesure générale pour remettre en cause la « forme ordinaire » de la liturgie paroissiale. • Nous sommes invités à améliorer encore la qualité liturgique de nos célébrations y compris quand c’est pastoralement possible avec des parties latines de l’Ordinaire de la messe. • Les prêtres qui adhèrent à l’usage ancien doivent reconnaître « la valeur et la sainteté » de la messe selon le Missel de Paul VI pour être autorisés à célébrer selon le Missel de 1962. 4. Dans le diocèse de Paris. Comme vous le savez, depuis le Motu Proprio de 1988, le diocèse de Paris a institué la célébration selon le Missel de 1962 dans trois lieux : Ste Odile, St Eugène-Ste Cécile, et la Chapelle Notre-Dame du Lys. Ces trois propositions demeurent. A la demande de la Communauté de Notre-Dame du Lys, nous avons cherché une paroisse qui soit à même d’accueillir cette célébration plus largement. Ce sera chose faite à partir du 1er dimanche de l’Avent 2007. Pour assurer la qualité et la vitalité des célébrations selon le Missel de 1962, il me paraît raisonnable de renforcer ces trois lieux de célébration. Si de nouvelles demandes se présentent dans votre paroisse, vous voudrez bien les étudier avec générosité et me faire les suggestions pastorales que vous estimez justes. Je n’ouvrirai pas de paroisses personnelles dans le diocèse de Paris car j’estime que des fidèles qui demandent la célébration selon le Missel de 1962, ne sont pas des paroissiens « à part ». Mais cette volonté de ne pas les marginaliser suppose que nous soyons capables de répondre raisonnablement aux demandes qui seront faites. J’ai toute confiance dans votre jugement pastoral et votre capacité pour gérer cette situation avec justice et charité. Je compte sur vous pour que vous informiez les fidèles de façon à ne pas exacerber des polémiques dont les médias sont avides. Je souhaite que vous preniez quand même un repos bien nécessaire et je vous assure, cher amis, de mes sentiments cordiaux.

Mgr André Vingt-Trois

New Catholic said...

Cardinal Ricard, Archbishop of Bordeaux: Video Series of a Q&A Session this morning, in Paris.

Syriacus said...

Deutschland: Lehmann, „Die Heißsporne beider Seiten in die Mitte bringen”

Der Vorsitzende der Deutschen Bischofskonferenz Kardinal Karl Lehmann hat Journalisten den Text des Motu Proprio heute in München vorgestellt. Er glaubt, dass diese Anordnung des Papstes nicht viel in den Gemeinden ändern wird, sieht die Sache aber positiv: „Ich bin ganz fest davon überzeugt, dass das ein positiver Schritt ist, damit die, die diese Messe lieben, nicht einfach so in ein sektenmäßiges Abseits gedrängt werden, als ob sie etwas tun, was unnormal erscheint. Man kann eine Messe, die man über Jahrhunderte in der Kirche gehabt hat, nicht einfach so abdrängen ins Negative. Wer das getan hat und in diesem Sinn von einem Bruch spricht, der hat es im Grunde genommen auch nicht verstanden.”
Keiner könne eine Messform als sein Eigentum reklamieren: „Ich finde diese Messe ist etwas, was schon immer der ganzen Kirche gehörte, sie gehörte schließlich auch mir. Schließlich habe ich als junger Priester darin meine eucharistische Frömmigkeit aufgebaut. Ich habe das nie als etwas Fremdes empfunden. Ich muss aber sagen, dass ich in bald 25 Jahren bischöflichen Dienstes doch sehen muss und sehen darf, dass abgesehen von einigen Missbräuchen da und dort im Ganzen das liturgische Reformwerk ausgezeichnet gelungen ist. Da ist auch sehr viel Ehrfurcht am Platz, die Gemeinden haben es gut akzeptiert.”
Das Anliegen des Papstes sei vor allem die Einheit der Kirche, sagt Lehmann: „Die Zahlen – ohne dass ich jetzt mit Zahlen spielen oder gar Politik machen will – die Zahlen der traditionell orientierten Mitchristen sind ja nicht so groß – natürlich hängen sich ja auch einige Leute aus ganz unterschiedlichen Gründen daran auf. Wenn wir im letzten Jahr festgestellt haben, dass wir vielleicht nicht genügend aber ausreichend Angebote machen, da dürfte eigentlich keine so aufgeregte Atmosphäre entstehen. Ich hoffe, dass man von beiden Seiten die Heißsporne etwas in die Mitte bringt. Der Papst will das jedenfalls.” (rv/st. michaelsbund)



www.radiovaticana.de

Syriacus said...

Für ein „Miteinander in Wahrheit und Liebe” in liturgischen Fragen sprechen sich die österreichischen Bischöfe im Hinblick auf die heute veröffentlichte Liturgie-Erklärung von Papst Benedikt XVI. aus.

Wörtlich heißt es in der von Kardinal Christoph Schönborn als dem Vorsitzenden der Bischofskonferenz, Diözesanbischof Egon Kapellari als dessen Stelllvertreter und Erzbischof Alois Kothgasser als dem Referenten für Liturgie unterzeichneten Erklärung: „Aus dem geordneten Miteinander beider Ausprägungen des römischen Ritus erhofft der Heilige Vater einen Beitrag zur Überwindung von Spaltungen in der Kirche und zu einem tieferen Schöpfen aus den Quellen des Christus-Mysteriums”. Das Motu Proprio des Papstes sei auch eine „Einladung” zu einem „offeneren Umgang mit dem Latein als der Muttersprache der römischen Liturgie”. Ein genereller Verzicht auf dieses Erbe würde Kirche und Gesellschaft „kulturell, aber auch spirituell ärmer machen. Im Blick auf Österreich sehen die Bischöfe das Motu Proprio als einen „Impuls, die Liebe zur Eucharistie und zu den anderen Sakramenten allseits zu stärken und das darauf bezogene Glaubenswissen zu vermehren”. (kap)



www.radiovaticana.de

Mornac said...

The bishops of Lille
----------------

A propos du "motu proprio" sur la célébration de l'Eucharistie.

7 juillet 2007

Note brève pour le diocèse de Lille.

Tout d'abord, il importe de souligner que le Pape Benoît XVI entend sauvegarder l'unité de l'Eglise en offrant la possibilité d'une célébration selon l'ancien rituel. Il remarque néanmoins que les raisons de la fracture provoquée par Mgr Lefebvre étaient plus profondes. Il n'ignore pas que des "aspects sociaux" sont indûment liés à l'attitude de certains fidèles liés à l'ancienne tradition liturgique latine.

A l'opposé, le Saint Père souligne aussi que des "déformations arbitraires" de la liturgie ont parfois blessé des personnes enracinées dans la foi de l'Eglise. Dans le diocèse un remarquable effort de formation a été entrepris depuis longtemps, même s'il reste des progrès qualitatifs à poursuivre. Il s'agit de retrouver la réconciliation et l'unité dans la présence eucharistique du Christ.

Sur le plan concret des pratiques :

1. Le missel de Paul VI est la forme normale et ordinaire de la célébration eucharistique. Il n'y a qu'un seul rite, le rituel de Pie V en son édition de 1962 est la forme extraordinaire et donc exceptionnelle de la liturgie catholique.

2. Pour les messes sans assistance de fidèles il n'est pas nécessaire que le célébrant ait quelque permission pour célébrer dans le rite de 1962. ( dit de Pie V).

3. Pour les religieux, le choix d'un rituel Pie V de façon habituelle doit être fait avec l'accord des supérieurs majeurs.

4. Des fidèles qui le demandent peuvent assister à une messe célébrée selon l'article 2.

5. Si dans une paroisse un groupe de fidèles attachés à la liturgie dite traditionnelle souhaite célébrer selon l'ancien rite, le curé les accueillera, tout en veillant à l'harmonie avec le bien de tous et en favorisant l'unité, comme le code le recommande aux évêques (C.392). Ce rituel peut être utilisé lors des mariages, des obsèques ou des occasions telles que des pèlerinages.

6. Lors des messes célébrées selon le rite d'avant le Concile, les lectures peuvent être faites en langue "vernaculaire".

7. Si un groupe ne peut obtenir une telle célébration, on doit recourir à l'évêque, ou à la Commission Ecclesia Dei à Rome.

8. Il peut être constitué des "paroisses personnelles" pour l'exercice de ces rites.

Ces dispositions prendront effet le 14 septembre en la fête de l'exaltation de la sainte Croix.

Il va sans dire qu'en nos régions ces prescriptions liturgiques peuvent donner lieu à des tensions regrettables lorsqu'il s'agit de célébrer l'Eucharistie comme sacrement d'unité, des commentaires et des requêtes agressives peuvent troubler l'harmonie de certaines communautés. Nous devons nous rappeler que l'œuvre d'évangélisation en notre diocèse est particulièrement vaste pour ne pas se laisser envahir par des questions de cette nature. Le Concile Vatican II et ce qu'il laisse encore à découvrir est particulièrement l'âme du magistère de l'Eglise.

Par ailleurs chaque dimanche des célébrations selon le rite de Jean XXIII (Pie V) ont lieu à Lille et à la Chapelle d'Armentières depuis plusieurs années.

Le bien des communautés et l'unité de l'Eglise sont l'objectif de notre accueil de cette directive du Saint Père.

+ Gérard DEFOIS, Pascal DELANNOY, évêques de Lille.

Syriacus said...

Schweiz

Die Schweizerische Bischofskonferenz erwartet keine Änderungen im Kirchenalltag durch die päpstliche Aufwertung der lateinischen Messe.

In den verbleibenden zwei Monaten werden in den Bistümern die Bedürfnisse abgeklärt. Der Präsident der Bischofskonferenz, Bischof Kurt Koch, hat zum besseren Verständnis des Apostolischen Schreibens durch die katholischen Gläubigen in der Schweiz eine liturgietheologische Hinführung verfasst. Sie ist auf der Internetseite der SBK (www.sbk-ces-cvs.ch) öffentlich zugänglich gemacht.
http://www.sbk-ces-cvs.ch/ressourcen/download/20070707114405.pdfDie Schweizer Bischofskonferenz wird sich an ihrer Herbstversammlung vom 10. bis 12. September mit den praktischen Auswirkungen des Motu Proprio in der Schweiz befassen. (pm)


www.radiovaticana.de

Syriacus said...

Deutschland: ZdK-Präsident, „Hoffe, der Papst hat Recht”

Die reformierte Liturgie des römischen Messbuchs von Papst Paul VI. ist weiterhin die einzige ordentliche liturgische Ausdrucksform der katholischen Kirche. Dieser Passus in Artikel 1 des Motu Proprio ist für den Präsidenten des Zentralkomitees der deutschen Katholiken der wichtigste Satz des apostolischen Schreibens. Hans Joachim Meyer hofft wie Papst Benedikt XVI., dass alte und neue Liturgie sich gegenseitig befruchten.
„Ich hoffe, dass sich die Erwartung des Heiligen Vaters erfüllt und dass sein Motu Proprio nicht in dem Sinne fehl gedeutet werden wird, dass die erweiterte Möglichkeit des Gebrauchs der alten Liturgie nun als Zeichen gegen das II. Vatikanische Konzil verwendet werden könnte. … Ich hoffe, der Heilige Vater hat Recht, wenn er darauf setzt, dass dieses Motu Proprio eine befriedende Wirkung in der Kirche hat.”
Mit Blick auf weitere innerkirchliche Debatten fügt Maier an: „Ich hoffe, dass dieses Anliegen von übergreifender Einheit auch für alle gilt, denen nach wie vor sehr viel im vom II. Vatikanischen Konzil wiederentdeckten und in den Vordergrund gestellten Bild und Ideal des Volkes Gottes liegt. In diesem Streben, Gemeinsamkeit und Einheit in der Vielfalt zu haben, da hoffe ich, liegt der weitergehende Impuls dieses Motu Proprio.”
Der langjährige Vorsitzende des Zentralkomitees glaubt nicht, dass das Motu Proprio große Auswirkungen für das Gemeindeleben haben wird. Die Gruppen, denen die Messe im alten Ritus „ein Bedürfnis ist”, seien „klein und überschaubar”. In vielen Bistümern gebe es außerdem schon die Möglichkeit zur Feier dieser Messe. Positiv merkt Maier an: „Ich gehe auch davon aus, dass bei der praktischen Feier des Gottesdienstes nach der erneuerten Liturgie die Frage ernster genommen wird und dringlicher gestellt wird, ob dies auch wirklich immer der auch von der neuen Liturgie geforderten Würde entspricht. Es ist sicherlich auch hilfreich, wenn, wie der Papst ja schon vor einiger Zeit als Wunsch geäußert hat, die lateinische Liturgiesprache wieder eine gewisse Regelmäßigkeit hat, so dass sie zum gemeinsamen Ausdruck der universalen Kirche dienen kann. … Zugleich hoffe ich, dass diejenigen, die die tridentinische Messe wollen, auch einmal in sich gehen und darüber nachdenken, dass schließlich die erneuerte Liturgie die Frucht der liturgischen Bewegung war, besonders hier in Deutschland. Dass man also nicht an den Einsichten und den Erkenntnissen, die zur Liturgiekonstitution des II. Vatikanums und der Reform Papst Paul VI. geführt haben, einfach vorbei gehen kann.”
Zündstoff sieht Maier in der Kontrollfunktion der päpstlichen Kommission „Ecclesia Dei”. Hatten die deutschen Bischöfe doch erst bei den Ad-Limina-Besuchen im vergangenen Herbst sich besorgt über das sofortige Melden von Missständen nach Rom geäußert.
„Das macht mir schon Sorge, das will ich offen sagen. Ich gestehe auch, dass ich mit einigem Erstaunen gelesen habe, wie die Position der Bischöfe in diesem Prozess geschwächt oder umgangen wird. … Hier kann ich nur hoffen, dass die Schritte und die Zeichen, die Papst Benedikt XVI. von Anfang an zu einer größeren Offenheit zum Gespräch und zu einem kollegialeren Umgang innerhalb des Bischofskollegiums gezeigt hat, sich als stärker erweisen, als die ein oder andere im Text möglicherweise enthaltene Versuchung, hier an den Vorstehern der Ortskirche vorbei Dinge zu behaupten oder durchzusetzen, die mit der Realität des katholischen Lebens in Deutschland nichts zu tun haben.” (rv)


www.radiovaticana.de

Syriacus said...

Motu Proprio - Jetzt steht die Umsetzung an

Das Motu Proprio soll ab dem 14. September gelten, dem Fest Kreuzerhöhung. Bis dahin müssen liturgische Bücher für die Priester nachgedruckt werden aber auch die zweisprachigen Messbücher für die Gläubigen, wie es im Schreiben heißt. Der Salzburger Liturgiewissenschaftler Rudolf Pacik sieht allerdings noch einige offene Fragen: „Rein praktisch gibt es vielleicht doch ein Problem, und zwar eine praktische Sache. Und zwar nach dem Ritus von 1962 muss der Priester die Lesungen am Altar lesen und zwar nachdem der Altar normalerweise an der Wand steht mit Richtung zur Wand. Muss er das auch tun, wenn er auf deutsch die Lesungen vorträgt? Wenn man den Ritus streng auslegt schon…”
Auch andere Fragen müssten jetzt konkret umgesetzt werden.

Der Leiter des deutschsprachigen liturgischen Instituts der Schweiz, P. Peter Spichtig OP, kann die Befürchtungen nachvollziehen, dass durch die päpstliche Weisung die Gläubigen verunsichert werden könnten… „…deshalb sind wir dabei zusammen mit unseren Fachkollegen Hilfen anzubieten, insbesondere mit den Kollegen von Trier. Wir werden konkret mit den Bischöfe überlegen müssen, wie gewährleistet werden kann, wie die Priester, die künftig neu in der außerordentlichen Form zelebrieren sollen oder wollen, darauf vorbereitet werden. Sie sollen ja geeignet sein, wie es im Schreiben heißt und da haben die Bischöfe eine Sorgfaltspflicht.” (rv)

radiovaticana.de

Gillibrand said...

"The publication of the document on the use of the Roman liturgy prior to the reform of 1970 reflects the pastoral concern of the Holy Father Pope Benedict XVI for those who find themselves drawn to that form of the Eucharistic celebration – a pastoral concern which the Bishops of Scotland share

"The Bishops of Scotland also share Pope Benedict XVI’s concern about the unity of the Church. In both his writings and his statements the Pope has reminded us of the centrality of the Eucharist as the source of unity in the life of the Church. Writing earlier this year in the Post-Synodal Apostolic Exhortation Sacramentum Caritatis the Holy Father says, “The fact that the one Eucharist is celebrated in each Diocese around its own Bishop helps us see how those particular Churches subsist in and from the Church.” (15).

"In thanking the Holy Father for this most recent document, the Bishops of Scotland wish to note that since 1970 Catholics in Scotland have embraced the reform of the liturgy, with the same openness of heart as they had already begun to accept the other decisions of the Second Vatican Council. The Holy Father’s decision to issue this document is motivated above all by his desire to mend divisions where they have occurred and to prevent future divisions by helping to bring about “an interior reconciliation in the heart of the Church”. Echoing what the Holy Father says, the Bishops wish to point out that there is no contradiction between the two editions of the Roman Missal (1962 and 1970) and that they in fact demonstrate that in the history of the liturgy there is growth and progress but no rupture.

"Having consulted widely throughout the Church before issuing this document and the norms it sets down, the Pope reminds bishops that each of them is moderator of the liturgy in his own diocese and has the responsibility to be watchful to ensure that all is done in peace and serenity. Bishops are invited to monitor the effect of the norms so that the whole Church can be involved in an evaluation of them in three years time.

"The Bishops of Scotland acknowledge this responsibility and intend to study the Holy Father’s document thoroughly to ensure that that its provisions are fully available to those Catholics in Scotland who may wish to encounter the mystery of the Eucharist through the form of celebration set out in the 1962 edition of the Roman Missal.

"The Bishops of Scotland pray that God will continue to bless our Holy Father Pope Benedict XVI in his ministry of love and reconciliation. We ask that the Blessed Virgin Mary will intercede with her Divine Son on behalf of the Church so that together with our Holy Father the Pope we will all be faithful and obedient sons and daughters of God as we carry out his will."

Pascendi said...

His Grace, Archbishop Collins of Toronto, in a private email to me, indicated just prior to the release of the Moto Proprio that he willing supports Catholics seeking to receive the Sacraments per the 1962 Missal.

This is very good news.

Let us continue to pray for our bishops and the Pope.

William said...

Wir werden konkret mit den Bischöfe überlegen müssen, wie gewährleistet werden kann, wie die Priester, die künftig neu in der außerordentlichen Form zelebrieren sollen oder wollen, darauf vorbereitet werden. Sie sollen ja geeignet sein, wie es im Schreiben heißt und da haben die Bischöfe eine Sorgfaltspflicht.

This sounds like some bishops are considering some nasty tricks. The quote mentions that the bishop will decide when and how a priest is considered to be "sufficiently prepared" and "qualified" to say the traditional mass.

In Germany, it is not unusual for it to require 8 years of study to be "qualified" for pretty much anything.

Marie Antoinette said...

Diocese of Raleigh, NC

On Saturday, July 7, His Holiness, Pope Benedict XVI promulgated motu proprio the Apostolic Letter On the Use of the Roman Liturgy Prior to the Reform of 1970. (Summorum Pontificum).

The Most Reverend Michael F. Burbidge will meet with advisors to begin pastoral implementation of the Holy Father’s instructions. Directions given in the Apostolic Letter will be effective September 14, 2007, the feast of the Triumph of the Cross.

Anonymous said...

From the Raleigh North Carolina Diocesan web site:
"The Most Reverend Michael F. Burbidge will meet with advisors to begin pastoral implementation of the Holy Father’s instructions. Directions given in the Apostolic Letter will be effective September 14, 2007, the feast of the Triumph of the Cross.

Read the Holy Father’s letter to Bishops (PDF) (link)
Read the Apostolic Letter (Link)"

Anonymous said...

Found this on Detroit's web site:

Statement of Cardinal Maida on Tridentine Mass

For Release July 7, 2007

Contact: Office of Public Relations
(313) 237-5943

Summorum Pontificum, the Apostolic Letter given Motu Proprio by Pope Benedict XVI on the use of the "Roman Liturgy prior to the reform of 1970," was made public at the Vatican on Saturday, 7th July 2007. The following statement from Cardinal Maida will appear in the upcoming edition of The Michigan Catholic.

I am grateful that our Holy Father, Pope Benedict XVI, has shown his pastoral care for those members of the faithful who desire to worship God with the Mass prayers and related sacramental celebrations of the 1962 Missal.

It is important to underscore the fact that the Missal of 1970 (the post-Vatican II liturgy) remains the "ordinary form" for the celebration of the Holy Eucharist. The 1962 (pre-conciliar) Missal is the "extraordinary form" for celebration of the Holy Eucharist. There are not "two rites" for the Mass; as Pope Benedict XVI explains, "it is a matter of a two-fold use of one and the same rite."

Citing words from the Constitution on Sacred Liturgy from Vatican II, Pope Benedict XVI explained that in both forms for celebrating the Roman ritual, the intent is the same: "full, conscious, and active participation of the faithful." Both forms celebrate our participation in sacrificial death and glorious Resurrection of Jesus Christ: in the "ordinary" form or post-Vatican II, we do so by means of our English (vernacular) language and communal prayer, while in the extraordinary or pre-Vatican II form, participation also includes listening to the prayers in Latin and joining our hearts to the words and actions.

Furthermore, allowing a wider celebration of the 1962 version of the Mass should not be seen as calling into question the abiding significance of the teachings of the Second Vatican Council. In his Motu Proprio, our Holy Father underscored the fact that the teachings of the Council are in no way diminished by allowing a wider usage of the former (pre-conciliar) ritual for the Mass and other sacraments.

Our Holy Father shared his motivation and intention for issuing the Motu Proprio: strengthening the unity of the Church by preserving the riches of the faith and prayer of her full liturgical tradition. Like his predecessor, Pope John Paul II, he has been concerned about reaching out to those who felt alienated from the Church because of the exclusive use of the post-conciliar ritual. Opening the door to wider use of the pre-conciliar liturgy builds on earlier concessions of Pope John Paul II which have proven to be a means of reconciliation. The Holy Father also believes there are Catholics— of all generations— who have expressed a sincere desire to experience the pre-conciliar liturgy and have found it a compelling and attractive means for worshipping the Lord.

In the Archdiocese of Detroit, we have already been offering this form of the Mass at St. Josaphat Church for the past several years and we look forward to continuing to provide such opportunities according to the needs and requests of the faithful.

The Motu Proprio does not take effect until September 14, 2007. In the weeks ahead, the priests and faithful of the Archdiocese will have ample time to reflect with me upon its implementation through our consultative bodies. For now, let us continue to work and pray for the unity of our Church, to worship the Lord with loving hearts, and put our faith into practice through lives of service.

Louis E. said...

Elsewhere I spotted a link to Burlington's Bishop Matano;
Have any other Americam bishops responded by announcing that they will publicly celebrate the 1962 Mass?

Anonymous said...

Desirous of fulfilling the pastoral needs of those who seek the celebration of the Sacred Liturgy according to the rite of the 1962 Roman Missal, I will celebrate Holy Mass in this extraordinary form on the Solemnity of the Assumption of the Blessed Virgin Mary, August 15, 2007, at Saint Joseph’s Co-Cathedral at 7:00pm.

That is astonishing . . . there is not a public traditional Latin Mass, approved or otherwise, in the State of Vermont.

flabellum said...

Letter from the Secretary to the Cardinal Archbishop of Westminster.

Dear Father,
The Cardinal has asked me to pass on to you information on the Motu Proprio data from the Holy Father and issued today in Rome by the Vatican Press Office. I also include a statement from the Bishop’s Conference of England and Wales.

As you know at present there are several celebrations in the Diocese which take place according to the Missal published by Pope John XXIII in 1962 (commonly known as the Tridentine Rite). I have placed that list, which is in the Year Book, at the end of my message.


The Cardinal will be discussing this provision with his fellow Bishops in Westminster but has asked for your view as to whether you think the provision is adequate in light of the Motu Proprio from the Holy Father. There is a Council of Deans on 25th October where this can be discussed and you can, of course, write to the Cardinal direct about the matter.

With my kindest wishes,

Yours sincerely,

Mark





Regular Masses organised in the Diocese of Westminster with the permission of the Cardinal.



Westminster Cathedral, SW1P 1QW
(side chapels) Second Saturday 4.30pm Low Mass
High Masses at the High Altar usually in June and November



The Oratory, Brompton Road, SW7 2RP
Sunday 9am Low Mass (High Altar)
Holy Days of Obligation 9am
Saturday 12.15pm Low Mass (St Wilfrid’s Chapel)



St James, Spanish Place, W1U 3QY
Sunday 9.30am Low Mass
Holy Days 11am Low Mass
Confirmations in November/December
1st January 12.00 High Mass



Corpus Christi, Maiden Lane, WC2E 7NB
Monday 6.30pm Sung Mass
Second Friday 6.30pm Low Mass
Holy Days 6.30pm Sung Mass
Easter Triduum



St Etheldreda, Ely Place, EC1N 6RY

First Friday 6pm Low Mass
Maundy Thursday 6.30 pm Missa Cantata
Christmas Eve 8.30pm Missa Cantata



St Mary Moorfields, EC2M 7LS
Fourth Wednesday 6.30pm Sung Mass



Shrine of Our Lady of Willesden, NW10 9AX

Occasional



Holy Trinity Baldock, Herts SG7 6LQ
First Sunday 3pm Low/Sung Mass



St Edmund of Canterbury, Old Hall Green, Herts, SG11 1RX
Second and Fourth Sunday 3pm Low/Sung Mass



Full details may be obtained from The Latin Mass Society, 11-13 Macklin Street, WC2B 5NH Tel: 020 7404 7284 Website: www.latin-mass-society.org






--------------------------------------------------------------------------------

From: CCN [mailto:CCN@CBCEW.Org.uk]
Sent: 07 July 2007 11:30
Subject: Bishops welcome Pope's call for unity




Bishops welcome Pope’s call for unity


The Bishops of England and Wales welcomed today’s Apostolic letter Motu Proprio data from Pope Benedict XVI in which he focused on the importance of unity within the Church in celebrating the Eucharist.



The Apostolic Letter set out the Norms for celebrating the Eucharist, clarifying provisions for celebrating the Mass according to the Missal published by Pope John XXIII in 1962. The Rite, commonly referred to as the Tridentine Rite, can be used from 14 September 2007 as an extraordinary form of Eucharistic celebration. The Missal published by Pope Paul VI in 1970 remains the normal form. Pope Benedict XVI described this approach as “a twofold use of one and the same rite”.



The Apostolic Letter is accompanied by a letter to the Bishops in which Pope Benedict XVI states that these changes should not detract from the reform of the liturgy begun at the Second Vatican Council. However, it is important to recognise that requests come not only from people who have grown up in the older tradition of Eucharistic celebration but also that young people have discovered it and “found in it a form, particularly suited to them, of encounter with the mystery of the Most Holy Eucharist”.



Reflecting on unity as the focus for liturgical celebration the Pope quotes 2 Corinthians 6, 11-13: “Let us generously open our hearts and make room for everything that the faith itself allows”.



The Pope’s intention is to free Bishops from “constantly having to evaluate anew how they are to respond to different situations”. He states that the Bishops’ own authority and responsibility, both for the liturgy and for the pastoral care of the faithful is fully maintained.



Any priest may celebrate Mass, without the presence of others, either according to the John XXIII Missal of 1962 or the Paul VI Missal of 1970 on any day except the Sacred Triduum. No permission is needed. Those lay people who spontaneously request are allowed to be present at these private celebrations. Priests are not to exclude celebration according to the newer Missal and Pope Benedict XVI restated the principle that each particular Church be in accord with the universal Church.



In parishes where there exists a group of faithful who prefer the previous liturgical tradition, the parish priest is to accede to their requests for the celebration of the Mass according to the 1962 Missal. Where a parish priest cannot satisfy a request from a group of lay faithful for whatever reason, the matter is referred to the Diocesan Bishop. Should he not be able to make provision for the celebration, the request is to be referred to the Pontifical Commission Ecclesia Dei.



Pope Benedict XVI states that fears of division within parish communities are unfounded as the new Missal will remain the ordinary form of the Roman Rite, “not only on account of the juridical norms but also because of the actual situation of the communities of the faithful”. Diocesan Bishops may, if appropriate, establish personal parishes for celebrations according to the 1962 Missal.



Pope Benedict has invited the Bishops to send to the Holy See an account of the working of the new Norms after three years.



Cardinal Cormac Murphy-O’Connor said:
““On behalf of the Bishops of England and Wales I welcome the Holy Father’s call for unity within the Church and especially towards those who are very attached to celebrating the Mass according to the Missal of 1962.



“We are confident that the provisions already made throughout England and Wales under the indult granted back in 1971 go a significant way towards meeting the requirements of the new Norms. We foresee little difficulty in receiving and carrying out the Pope’s teaching about the two forms of the celebration of the Eucharist. There will of course be some priests who may not know immediately how best to respond to genuine requests for the extraordinary rite. The Norms are perfectly clear that the responsibility lies with the Bishop and where appropriate for him to refer to the Holy See for assistance and advice.


“In Westminster, I have readily given permission for the celebration of Mass according to the John XXIII Missal in some churches in our Diocese. So I was glad to be among those consulted by the Holy Father before he issued this document and to share with fellow Bishops from around the world our experiences in England and Wales in this matter. The situation is very different in almost every country, and we were united with the Holy Father in his desire for reconciliation and for unity in prayer and belief.

“I am confident that the Bishops of England and Wales are well placed to implement this timely Letter and the Norms which clarify the universal discipline of the Church.”





ENDS



Editors’ notes


The publication of the Roman Missal in 1962 was the last before the Second Vatican Council which initiated a renewal in the liturgy of the Catholic Church. It is this edition, the Roman Missal (or Missale Romanum in Latin) of 1962, which is permitted for use by those who wish to use this form of the Mass.

It was a final revision of the text which was first published in 1570 by Pope Paul V as a result of the Council of Trent. This Council of the Church was called to respond to the Reformation which had affected northern Europe. It sought a reform of the liturgy to provide a common, unified text for the Church; made possible by developments in printing. The text is some times referred to as the Tridentine Rite. A Rite refers a family of texts — in this case the Roman Rite.

Characteristics of the Roman Missal of 1962 are:

It is celebrated in Latin.
The celebration is focused on the sanctuary.
The priest faces East in the same direction as the congregation.
There are precise directions for the priest on how he should conduct himself.
It is associated with the music of plainchant.
It is only in the 20th Century that the idea of participation by the congregation developed.
Some of these characteristics continue to be true of the current Mass such that it can be celebrated in Latin and that plainchant continues to be used.

In the document on the liturgy from the Second Vatican Council (1962–1965) it recognised the need to renew the liturgal rites so ‘that they express more clearly the holy things they signify and that the Christian people, as far as possible, are able to understand then with ease and to take part in the rites fully, actively, and as befits a community’ (SC 21)

Following the Second Vatican Council a revised Roman Missal was published in Latin in 1970 and subsequently translated into English and other languages.

Anonymous said...

From the Belgian bishops:

Déclaration des Evêques de Belgique à propos du Motu proprio au sujet de l’Eucharistie en rite ancien

Le Motu proprio du pape Benoît XVI vient d’être rendu public.
Pour parer à toute confusion auprès d’un public moins informé, il est bon de rappeler que ce document ne remet en cause aucun des enseignements du Concile Vatican II.

Il vise uniquement à faciliter l’accès à l’Eucharistie ou aux autres sacrements célébrés selon la dernière version de l’ancien rite, publié en 1962 sous l’autorité du Pape Jean XXIII.
L’objectif de ce document est de nourrir la foi et de renforcer le sens de la communion ecclésiale de ces fidèles attachés à l’usage du missel préconciliaire.

Comme l’explique notre Pape dans sa lettre qui accompagne le Motu proprio : « Il s’agit de parvenir à une réconciliation interne au sein de l’Eglise. En regardant le passé, les divisions qui ont lacéré le corps du Christ au cours des siècles, on a continuellement l’impression qu’aux moments critiques où la division commençait à naître, les responsables de l’Eglise n’ont pas fait suffisamment pour conserver ou conquérir la réconciliation et l’unité; on a l’impression que les omissions dans l’Eglise ont eu leur part de culpabilité dans le fait que ces divisions aient réussi à se consolider. Ce regard vers le passé nous impose aujourd’hui une obligation: faire tous les efforts afin que tous ceux qui désirent réellement l’unité aient la possibilité de rester dans cette unité ou de la retrouver à nouveau. (…) Evidemment, pour vivre la pleine communion, les prêtres des communautés qui adhèrent à l’usage ancien ne peuvent pas non plus, par principe, exclure la célébration selon les nouveaux livres. L’exclusion totale du nouveau rite ne serait pas cohérente avec la reconnaissance de sa valeur et de sa sainteté. »

Les Evêques de Belgique

Tim
Brussels

Anonymous said...

press release from the Ottawa archdiocese in Canada:

"OTTAWA, July 7, 2007

In a prepared statement, Ottawa Archbishop Terrence Prendergast welcomed Pope Benedict’s letter to the bishops of the church outlining the reasons for the “Motu Proprio” he issued earlier today. This granted wider use of ritual books in effect prior to the renewal of the liturgy initiated by the Second Vatican Council:

“The Pope’s action simultaneously affirms the Second Vatican Council’s teachings on the liturgy and seeks to return to active church life those drawn to the Mass as it was celebrated in Latin prior to 1970. These include older Catholics alienated from the Church since the Mass was changed and younger Catholics seeking worship that is evidently transcendent.

“Fears expressed before the publication of the Motu Proprio—namely that this gesture would be a turning back of the clock, cause further divisions in the Church or harm interfaith relations—are groundless.

“In his letter the Pope explains that the Mass of the Roman Rite has two forms, the normative form, promulgated by decree of Paul VI in 1970 and generally celebrated in the vernacular, and an earlier Latin form, approved by Pope John XXIII (1962). Each complements the other and together they show forth the richness of the Church’s tradition.”

Archbishop Prendergast noted that the Priestly Fraternity of St. Peter has been present in the Archdiocese of Ottawa since 1994. Thus, the faithful here have access to the Mass in Latin on a regular basis. The Archbishop hopes that this papal initiative will be “welcomed widely, studied carefully and implemented correctly in the Archdiocese and elsewhere”.

Mark said...

SCOTLAND:

Statement from the Bishops' Conference of Scotland:

"The publication of the document on the use of the Roman liturgy prior to the reform of 1970 reflects the pastoral concern of the Holy Father Pope Benedict XVI for those who find themselves drawn to that form of the Eucharistic celebration – a pastoral concern which the Bishops of Scotland share

The Bishops of Scotland also share Pope Benedict XVI’s concern about the unity of the Church. In both his writings and his statements the Pope has reminded us of the centrality of the Eucharist as the source of unity in the life of the Church. Writing earlier this year in the Post-Synodal Apostolic Exhortation Sacramentum Caritatis the Holy Father says, “The fact that the one Eucharist is celebrated in each Diocese around its own Bishop helps us see how those particular Churches subsist in and from the Church.” (15).

In thanking the Holy Father for this most recent document, the Bishops of Scotland wish to note that since 1970 Catholics in Scotland have embraced the reform of the liturgy, with the same openness of heart as they had already begun to accept the other decisions of the Second Vatican Council. The Holy Father’s decision to issue this document is motivated above all by his desire to mend divisions where they have occurred and to prevent future divisions by helping to bring about “an interior reconciliation in the heart of the Church”. Echoing what the Holy Father says, the Bishops wish to point out that there is no contradiction between the two editions of the Roman Missal (1962 and 1970) and that they in fact demonstrate that in the history of the liturgy there is growth and progress but no rupture.

Having consulted widely throughout the Church before issuing this document and the norms it sets down, the Pope reminds bishops that each of them is moderator of the liturgy in his own diocese and has the responsibility to be watchful to ensure that all is done in peace and serenity. Bishops are invited to monitor the effect of the norms so that the whole Church can be involved in an evaluation of them in three years time.

The Bishops of Scotland acknowledge this responsibility and intend to study the Holy Father’s document thoroughly to ensure that that its provisions are fully available to those Catholics in Scotland who may wish to encounter the mystery of the Eucharist through the form of celebration set out in the 1962 edition of the Roman Missal.

The Bishops of Scotland pray that God will continue to bless our Holy Father Pope Benedict XVI in his ministry of love and reconciliation. We ask that the Blessed Virgin Mary will intercede with her Divine Son on behalf of the Church so that together with our Holy Father the Pope we will all be faithful and obedient sons and daughters of God as we carry out his will."

Mornac said...

Claude Dagens, évêque d’Angoulême

I – LES RAISONS DE NOTRE PAPE BENOÎT XVI

Nous comprenons les raisons qui ont conduit notre pape Benoît XVI à publier ce Motu proprio qui élargit les possibilités de célébrer la messe selon le rite dit de saint Pie V, présenté comme une « forme extraordinaire de l’unique rite romain ».

Le Pape, en tant que successeur de l’apôtre Pierre et évêque de Rome, est chargé d’une mission primordiale au service de la communion de l’Église catholique. Benoît XVI a une conscience extrêmement vive des exigences actuelles de cette mission. On ne peut pas ne pas comprendre les intentions qui justifient la publication de ce Motu proprio, accompagné d’une lettre personnelle adressée aux évêques.

1. Il s’agit d’abord d’enrayer le processus de séparation et de rupture qu’a entraîné depuis une trentaine d’années la dissidence de Monseigneur LEFEBVRE, avec les actes schismatiques qui ont jalonné ce processus, et en particulier l’ordination de quatre évêques le 30 juin 1988. Benoît XVI ne se résigne pas à cette rupture : il veut œuvrer comme pape à la réconciliation de tous au sein de l’Église catholique.

2. Il s’agit en même temps pour lui de promouvoir une compréhension et une «réception» authentiques du Concile Vatican II. Benoît XVI est fidèle à ses convictions de théologien, déjà maintes fois affirmées : on ne peut pas admettre une lecture de Vatican II qui serait faite selon une logique de discontinuité et de différence, comme si Vatican II venait corriger et même contredire le Concile de Trente et le Concile Vatican I. Il faut lire et comprendre Vatican II selon la logique de la grande Tradition catholique, qui est une logique de continuité et de croissance organique.

3. La liturgie catholique est une expression majeure de la foi et de la Tradition de l’Église. Il faut tout faire pour que la mise en œuvre de cette liturgie, et spécialement de la messe, s’accomplisse elle aussi selon le même principe, non de discontinuité, mais de développement organique. Benoît XVI plaide inlassablement pour que la liturgie n’apparaisse jamais comme une fabrication humaine, mais comme cet ensemble lié à la Tradition vivante de l’Église et qui ouvre les hommes au mystère de Dieu et à sa révélation.

II – NOS RESPONSABILITÉS D’ÉVÊQUES DE L’ÉGLISE CATHOLIQUE

Je comprends ces intentions de notre pape Benoît XVI : ce désir de réconciliation avec les catholiques « traditionalistes », ce souci de favoriser une compréhension authentique du Concile Vatican II, cette volonté de mettre la liturgie au service de la foi commune au Dieu de Jésus Christ.

Mais l’intervention de Benoît XVI m’appelle à exercer mes responsabilités d’évêque, chargé d’une Église particulière et partageant aussi, cum Petro et sub Petro, avec l’évêque de Rome et sous son autorité, le souci de toutes les Églises. C’est à cause de cette catholicité de mon ministère d’évêque que je n’hésite pas à poser des questions qui me semblent légitimes.

Essentiellement celle-ci : même si je comprends le souci de réconciliation qui inspire la démarche de Benoît XVI, je me demande si d’autres stratégies ne sont pas à l’œuvre, qui, elles, feraient valoir d’abord des rapports de forces, conscients ou inconscients, qui peuvent être d’ordre politique ou d’ordre culturel. Je ne pourrais pas accepter que l’on se serve du nom de Dieu, de l’Église et de la liturgie de l’Église pour servir d’autres causes qui seraient finalement étrangères à la vérité de Dieu, de l’Église et de sa liturgie.

Un ami, dont la famille est liée à des groupes fidèles à Monseigneur LEFEBVRE, me disait l’autre jour : « Ils me semblent plus intéressés par des problèmes de rites que par l’Amour de Dieu ».

Soyons clairs : la question « Qui est Dieu pour nous ?» n’est pas une question secondaire. On ne peut pas se servir du nom très saint de Dieu pour des combats secondaires, surtout si ce nom passe par le sacrifice, la Passion et la Pâque de cet homme nommé Jésus, qui est son Fils.

On ne peut pas davantage réduire l’Église à une force politique et sociale que l’on pourrait manipuler comme un groupe de pression. Car l’Église est d’abord l’Église du Christ, « l’unique Église du Christ », son Corps vivant, même s’il est blessé, et vivant de l’amour de Dieu livré au monde. Je crains que certains discours, sous prétexte d’exalter l’unité de l’Église, ne fassent peu de cas de son caractère sacramentel.

Quant à la liturgie elle-même, et spécialement à la messe, à l’Eucharistie, on ne peut pas l’instrumentaliser, c’est-à-dire en faire un instrument plus ou moins ajusté à des choix humains, à des préférences culturelles ou politiques.

Avec le pape Benoît XVI, je m’engage à tout faire pour servir contre vents et marées, la vérité de la foi catholique, celle de l’Église et de la liturgie. Je prends cet engagement au nom de mes responsabilités d’évêque, selon la grande Tradition de l’Église, et en particulier selon ce que j’ai appris des origines chrétiennes, où j’ai aussi mes racines spirituelles.

J’ai donné l’an dernier une préface à la grande lettre qu’a écrite vers 250 l’évêque saint Cyprien de Carthage sur L’unité de l’Église. Il s’agissait d’organiser la réintégration dans l’Église de ceux qui avaient « chuté », en période de persécutions. Face à l’évêque de Rome, qui ne connaissait pas directement les tensions vécues dans les communautés d’Afrique du Nord, Cyprien s’est montré très exigeant sur les conditions de l’unité.

C’est aussi notre responsabilité d’évêques d’être actuellement exigeants sur les conditions d’une réconciliation véritable avec les catholiques que l’on appelle « intégristes » ou « traditionalistes ». Je n’aime pas les étiquettes. Je crois à l’importance des dialogues approfondis qui portent sur l’essentiel de la foi. Je ne voudrais pas que tous les ajustements de rites nous masquent cet essentiel. Et je continuerai à tout faire pour que nous parvenions à cet essentiel, avec la force de l’Esprit Saint.

J’ose ajouter que cet essentiel n’est pas seulement de l’ordre de la foi, mais de l’ordre de la charité. Comme l’ont affirmé les Pères de l’Église, et comme l’a écrit jadis Joseph RATZINGER, « l’amour quotidien, habituel, des chrétiens les uns pour les autres est une part essentielle de l’Eucharistie elle-même et cette bonté quotidienne est véritablement liturgie et service divin. » (J.RATZINGER, Le nouveau peuple de Dieu, Paris, 1971, P.17)

Voilà ce qui est « catholiquement correct » selon la grande Tradition de l’Église ! La messe est avant tout le « sacramentum caritatis », le « sacrement de la charité », comme Benoît XVI l’a aussi rappelé récemment. Au-delà de ce Motu Proprio, c’est le défi essentiel que nous avons à relever et pour lequel nous sommes attendus !

L Périssé said...

Here in Brazil, the first moments after the joyous issuanece of the Motu Proprio are marked for a deafening silence on the part of the Hierachy. The Bishop's Conference website (www.cnbb.org.br) restricted itself just to post the Papal letter which introduces the Motu Proprio, without a comment, and under title that is misleading in its simplicity: “Letter from Pope Benedict XVI to the Bishops”. At the end of the text the CNBB helpfully adds a single note indicating the official Vatican website for all that want to read the entire Motu Proprio, in latin (!). The website pages of all the major Brazilian Archdiocesis, without exception, does not refer to the Motu Proprio. Perhaps is is to early to extract conclusions, but is seems the Hierachy reaction, here, will be “Just ignore it”. I would like to be wrong. God bless Rorate Caeli for the excellent work it does. AMDG

Anonymous said...

The following item appeared on the news pages of the official site of the diocese of Northampton, England - http://www.northamptondiocese.org -on Friday - the day before the release. Comment seems unnecessary.

"Pope reinstates the Latin Mass
The text of Pope Benedict’s Motu Proprio granting priests universal permission to celebrate the Tridentine Rite of Mass has been leaked overnight to the blog Whispers in the Loggia.
And it looks as if the prayers of traditionalists have been well and truly answered.
The Pope's new plans have been revealed...When it comes to public celebrations of the Mass as part of a parish’s Sunday worship, bishops still have to be asked – but Benedict "earnestly requests" that permission be granted and it seems clear that Rome will step in if necessary."

Berolinensis said...

Reaction of Fr. Goesche, Praepositus of the Institute of St. Philipp Neri, Berlin, Germany:

7. 7. 2007:
Der Papst gibt der Kirche den althergebrachten Ritus zurück
Wie gemeldet hat das Presseamt des Vatikans heute das Motu Proprio "Summorum Pontificum" veröffentlicht, das der ganzen Kirche einen geregelten und unbehinderten Zugang zur althergebrachten Liturgie erlaubt. Deo gratias! Den Text des Motu Proprio und Hintergrundinformationen finden Sie - unter anderem - auf dieser Website www.summorum-pontificum.de .
Das Institut St. Philipp Neri freut sich darüber, daß unser Heiliger Vater, Papst Benedikt XVI. der Kirche den überlieferten römischen Ritus als "außerordentliche Form" des einen römischen Ritus zurückgegeben hat. Möge dieser mutige und großherzige Schritt ebenso weitherzig aufgenommen werden!
Wir danken Gott für Seine große Gnade und dem Heiligen Vater für Seine Weitsicht. Aus diesem Anlaß werden wir nach dem Sonntagshochamt am 15. Juli um 11.45 Uhr ein feierliches Te Deum singen. Priester und Kleriker sind herzlich eingeladen, daran in Chorkleidung teilzunehmen. Außerdem wird in St. Afra die Möglichkeit gegeben, eine Dankadresse an Papst Benedikt zu unterzeichnen und bei einem kleinen Empfang das Glas auf dieses Ereignis zu erheben.
Unsere Gedanken gehen in diesen Stunden an jene, die seit langem auf diesen Tag warten: Möge Maria, die Mutter der Kirche, ihnen die Gnade erbitten, die Früchte ihrer Gebete und Opfer erlangen zu können!
Wir denken aber auch an jene, die wegen der neuen Freiheit in Sorge sind. Das Institut St. Philipp Neri zeigt seit nunmehr drei Jahren, daß ein gedeihliches Zusammenwirken von Bistum und Gemeinden mit einer Gemeinschaft, die den römischen Ritus in seiner außerordentlichen Form feiert, möglich ist. Dafür danken wir dem regierenden Heiligen Vater, Kardinal Castrillon Hoyos, Kardinal Medina Estevez und Kardinal Sterzinsky besonders.
Das Motu proprio ist ein Schritt in die Zukunft, der nicht nur unsere alten Gläubigen, sondern vor allem auch die Familien und jungen Leute freut. Die überlieferte Liturgie, durch die so viele zur Heiligkeit gelangt sind, gehört zum Schatz der Kirche, aus dem der Hausvater Neues und Altes hervorholt. Dankbaren Herzens rufen wir mit dem unvergessenen Papst Johannes-Paul II. allen zu: Habt keine Angst, öffnet die Tore für Christus!
Berlin, am Fest der hll. Cyrill und Method 2007
Für das Institut St. Philipp Neri
Dr. Gerald Goesche, Propst

Interview with Fr. Goesche on Vatican Radio: http://www.radiovaticana.org/ted/Articolo.asp?c=143623

Berolinensis said...

Statement of H.E. Msgr. Gregor Maria Hanke OSB, Bishop of Eichstätt (Bavaria), who is generally very friendly to the extraordinary use:

07.07.2007
Schreiben des Papstes eröffnet einen Zugang zum Reichtum der liturgischen Tradition - Stellungnahme des Bischofs von Eichstätt Dr. Gregor Maria Hanke OSB zu dem am 7. Juli 2007 veröffentlichten Motu Proprio „Summorum Pontificum“

Das von Papst Benedikt XVI. verfasste Motu Proprio über den Gebrauch der römischen Liturgie in ihrer Gestalt vor der Reform im Jahre 1970 wurde am 7. Juli vom Vatikan veröffentlicht, dazu ein mehrseitiger Brief des Papstes an die Bischöfe, in dem er auf mögliche Bedenken und Einwände eingeht. Im Apostolischen Schreiben wird das von Papst Paul VI. promulgierte Missale von 1970, dessen dritte Edition von Johannes Paul II. bestätigt wurde, als „ordentliche Form“ der Liturgiefeier der katholischen Kirche des lateinischen Ritus bezeichnet, welche die „normale Form“ (Brief des Papstes) bleiben wird. Zugleich wird dem liturgischen Gebrauch des Missale von 1962 als der „außerordentlichen Form“ innerhalb eines näher beschriebenen Rahmens Raum gegeben. Dem Papst geht es dabei um die Vermeidung von Irritationen oder gar Spaltungen in den Pfarreien.

Der Heilige Vater weiß sich mit dem Motu Proprio in Einheit mit Papst Johannes Paul II., der in seinem Apostolischen Schreiben „Ecclesia Dei“ aus dem Jahre 1988 bereits damals von den Bischöfen wünschte, die Erlaubnis zum Gebrauch des Missale von 1962 nicht eng, sondern großherzig („late et generose“) den darum Bittenden zu gewähren. Genauere Vorschriften enthielt das päpstliche Schreiben von 1988 jedoch nicht. Es geht Papst Benedikt XVI. mit seinen Ausführungsbestimmungen um die Aktualisierung der Intention von Papst Johannes Paul II. Die Gläubigen, die um die Liturgie gemäß dem Missale von 1962 baten und bitten, sollen von der kirchlichen Marginalisierung oder vom Makel der Rückständigkeit befreit werden.

Der Heilige Vater verwehrt sich im Motu Proprio wie in seinem Brief gegen die Sprechweise von zwei Riten, als ob das Missale von 1962 im Gegensatz stünde zu der von Papst Paul VI. promulgierten Form: Es gibt einen Ritus und zwei Ausdrucksformen. Es dürfte ihn wohl bei dieser Darlegung nicht nur die liturgiewissenschaftliche Erkenntnis geleitet haben, dass liturgischer Wandel, soll er authentisch sein, nicht auf Bruch, sondern auf genetischer Entwicklung beruht. Vielmehr wird gerade in diesem Punkt des Motu Proprio die Sorge um die Wahrung der Autorität des Zweiten Vatikanums und um seine Ekklesiologie spürbar. Zu dieser Ekklesiologie hin will der Papst nach meinem Dafürhalten mit dem Argument von der Einheit des Ritus in zwei Ausdrucksformen die Tür der Versöhnung öffnen. Wenn nämlich Gegner des Missale von 1962 wie auch Gegner des Missale von 1970 zwischen beiden Formen einen inhaltlich unüberbrückbaren Gegensatz postulieren sollten, dann beträfe dies nicht nur das Liturgieverständnis der Kirche, sondern das Kirchenverständnis selbst. Ich gebe zu bedenken, es sollte nicht vergessen werden, dass es die Liturgie des Missale von 1962 war, die auf dem Zweiten Vatikanum gefeiert wurde und den Vätern des Konzils wie den Theologen Kraftquelle war. Ebenso ist darauf zu verweisen, dass, wie die liturgischen Bücher des Jahres 1970, die vorhergehenden Messbücher immer auch Zeugnisse kleinerer oder größerer liturgischer Entwicklungen waren. Der im kirchlichen Alltag da und dort geübte Zynismus gegenüber der alten liturgischen Form von 1962 wirkte manchmal wie ein liturgischer Ödipuskomplex, besonders wenn die aggressive Ablehnung von Priestern kam, die noch nach der sog. tridentinischen Form geweiht worden sind. Ebenso wirft aber auch die radikale und nicht minder militante Ablehnung der kirchlich approbierten erneuerten liturgischen Formen die Frage nach dem Glauben an die Wirksamkeit des Gottesgeistes in der Kirche auf.

Der Novus Ordo, die unter Papst Paul VI. erneuerte Liturgie, ist im Zusammenhang mit der Tradition zu sehen. Mit dem Motu Proprio verdeutlicht der Papst diese Rückbindung an die Tradition. Liturgie darf nicht zu einer von subjektivem Empfinden geleiteten Erfindung von Formen werden, sondern muss auf der Fortschreibung liturgischer Tradition aufbauen und von der Innerlichkeit der Gläubigen wie des Zelebranten geprägt sein. Willkürlich inszenierte Kreativität in der Liturgie und Deformationen bis an die Grenze des Erträglichen, die sich über den verbindlichen Charakter der liturgischen Vorschriften hinwegsetzen, verletzen und spalten die Kirche. Wegen dieser Spaltung in unseren Reihen haben sich Gläubige der Bewegung von Erzbischof Lefebvre angeschlossen. Nicht zuletzt aufgrund eigener leidvoller Erfahrungen ruft der Heilige Vater zu einem würdigen Vollzug der Liturgie auf.

Von der Neuregelung erwartet und erhofft Papst Benedikt eine Bereicherung und Verinnerlichung der Liturgie der Kirche: indem man das reiche Erbe nicht versteckt oder verleugnet, sondern aus einem unbefangeneren Verhältnis zur Tradition Nutzen schöpft für die Menschen unserer Tage, die auf der Suche nach Heilszeichen Gottes sind. Wir sollten uns der Hoffnung des Heiligen Vaters vertrauensvoll anschließen. Kultivieren wir jetzt nicht irgendwelche Ängste oder Befürchtungen, auch blinde Euphorie ist nicht angesagt. Wie gestern, so geht es heute und morgen weiterhin um unseren gemeinsamen Weg zu Gott und um das Bestehen dieses Weges. Durch das Motu Proprio wird uns nichts genommen, sondern etwas geschenkt. Ich möchte die beiden Schreiben des Heiligen Vaters so resümieren: Der Blick auf die Wurzeln bedeutet: lernen, nicht das Rad zurückzudrehen, sondern in rechter Weise zu wachsen.

Berolinensis said...

Statement of H.Em. Card. Wetter, Apostolic Administrator of Munich and Freising (Bavaria):

Kein Abschied vom II. Vatikanischen Konzil“

Kardinal Wetter zum Motu Proprio des Papstes
Dokument kommt Anhängern des alten Ritus entgegen München, 7. Juli 2007 (ok) Das Motu Proprio „Summorum Pontificium“ von Papst Benedikt XVI., das die Möglichkeiten erweitert, die Messe nach dem sogenannten tridentinischen Ritus zu feiern, hat der Münchner Kardinal Friedrich Wetter als Entgegenkommen für die Anhänger des alten Ritus gewertet. Sie würden „mit der Weite des katholischen Herzens in pastoraler Liebe mit ihren Wünschen angenommen“, erklärte der Kardinal unmittelbar nach Veröffentlichung des Dokumentes am Samstag, 7. Juli, in München. Von diesen Gläubigen werde erwartet, „dass sie auch ihrerseits die theologische Korrektheit, die Gültigkeit und die Heiligkeit der im Auftrag des II. Vaticanums erneuerten Liturgie anerkennen“. In der Intention des Papstes könne das Dokument eine Besinnung auf die liturgische Tradition der römischen Kirche bewirken. Die Rolle des Latein als kirchliche Universalsprache werde dadurch neu ins Bewusstsein gebracht.

„Das Motu Proprio ist kein Abschied vom II. Vatikanischen Konzil und seiner Liturgiereform“, heißt es in der Stellungnahme Wetters wörtlich. Die von Papst Paul VI. im Auftrag des Konzils erneuerte Liturgie sei und bleibe als „ritus ordinarius“ (ordentlicher Ritus) verbindlich. Die Erneuerung beruhe auf historischen Quellen, die bis ins 2. Jahrhundert zurückreichten. Die auf das Konzil von Trient (1545-1552) zurückreichende Liturgie könne in der von Papst Johannes XXIII. 1962 vorgelegten Form als „ritus extraordinarius“ (außerordentlicher Ritus) „von jenen Gläubigen, die dies wünschen, in größerem Maß als bisher gefeiert werden“.

Das römische Dokument bezieht sich nach Wetters Worten „nur auf den Ritus“, also auf die Form, in der die Feier begangen werde. Der vom II. Vaticanum hervorgehobene Grundsatz einer „tätigen, lebendigen Teilnahme (participatio actuosa) der Gläubigen“ werde dadurch nicht berührt. Dieser Grundsatz gelte für alle Zeiten und für alle Formen, in denen der Gottesdienst gefeiert werde. Entscheidend sei, dass die heilige Messe mit Würde und Andacht und im „gläubigen Wissen darum gefeiert wird, dass der Herr in unserer Mitte ist und mit uns feiert“. Dabei müsse man sich gewissenhaft an die kirchliche Ordnung halten.

An die Priester und Gemeinden appellierte der Kardinal, die neue Regelung „mit großer Ge-lassenheit“ anzunehmen. Es gebe künftig in der Kirche für Messfeiern neben den byzantinischen Riten der griechisch-katholischen Kirche und den Riten der mit Rom verbundenen altorientalischen Kirchen nun auch eine weitere Messform des lateinischen Ritus. „Die Viel-falt der Riten kann durchaus befruchtend sein, wenn sie im Geist der Liebe und Einheit gefeiert werden“, erklärte Wetter wörtlich. Niemals dürfe die Liturgie als Instrument innerkirchlicher Parteiungen benutzt werden. Wetter rief die Priester und Gläubigen der Erzdiözese dazu auf, „alles zu tun, dass die Liturgiefrage im Sinne des Heiligen Vaters die Gläubigen nicht trennt und spaltet, sondern zu einer vertieften Feier des Gottesdienstes lädt“.

Auch zu den Priestern, die künftig nach dem alten Ritus zelebrieren, äußerte sich der Kardi-nal in seiner Stellungnahme. Es müssten „geeignete Priester“ gefunden werden, „die den alten Ritus mit innerer geistlicher Anteilnahme und entsprechend den vorgeschriebenen Formen zelebrieren können“. Von ihnen werde erwartet, dass sie dies „in Einheit mit der katholischen Weltkirche und dem jeweiligen Ortsbischof tun“. Die tridentinische Messe dürfe nur ein Priester feiern, der dies nachweislich auch könne. Irrwege und Fehlentwicklungen der Zelebration, die es beim alten Ritus leider auch gegeben habe, dürften nicht wieder belebt werden. (wr)

Wortlaute:
- Erklärung des Vorsitzenden der Deutschen Bischofskonferenz zum Motu Proprio „Summorum Pontificum“ von Papst Benedikt XVI. vom 7. Juli 2007

- Motu Proprio im Wortlaut (lateinischer Originaltext)

- Motu Proprio in deutscher, nicht offizieller Arbeitsübersetzung

- Brief von Papst Benedikt XVI. an die Bischöfe

- Stellungnahme von Kardinal Wetter im Wortlaut (PDF)

Anonymous said...

From Los Angeles: not a whisper from any official archdiocesan source.

Alexander said...

As for my area..the archdiocese of Cincinnati has said nothing that I can find.

deanna said...

Our Bishop (Pam Beach, Fl) has not yet made any official comment. Priests though, have said that even if they want to celebrate the Liturgy using the 1962 missal, they do not have the knowledge to do so at this time. Since I have little knowledge of the differences between the two rites, I can only agree with what they are saying.

Anonymous said...

Diocese of Camden web site:

The Holy Father in his Apostolic Letter recognizes the richness of the Church’s liturgical traditions and is sensitive to the pastoral needs of persons who are attached to the older form of the Mass. He also affirms the normative place of the new Mass and, in his accompanying letter to the world’s bishops, the importance of the reforms called for by the Second Vatican Council.

While in strictly practical terms the Motu Proprio will not result in a change in the way most Catholics experience the Mass, the grant of a wider permission by the Holy Father for the celebration of the Mass published by Blessed John XXIII should be a source of healing for the Church, as it will promote respect, reconciliation and unity among those who are drawn to the two liturgical forms.

It also is hoped that the Holy Father’s emphasis on the importance of reverent, well-celebrated liturgies will inspire everywhere liturgies of beauty and integrity, will promote the active participation of the faithful in the celebration of the Mass, and will enkindle a lively faith in the People of God.

Anonymous said...

the Diocese of Lincoln, NE, has nothing official as of now, but our priests have always had open permission to offer the extraordinary rite per our wonderful Bishop Bruskewitz.

Syriacus said...

Deutschland: Haunerland, Versöhnung statt Mission

Die Beziehung zwischen römisch-katholischer Kirche und den Anhängern der Piusbruderschaft werde sich mit der Freistellung der Alten Messe wohl nicht ändern. Die Liturgie sei bei den Lefebvre-Anhängern nur ein Teilaspekt, meint der deutsche Liturgiewissenschaftler Winfried Haunerland.
„Andere Fragen des Zweiten Vatikanischen Konzils, andere Fragen der nachkonziliaren Kirche stehen auch zwischen Rom und diesen Gläubigen und ihren Bischöfen und Priestern. Von daher bin ich etwas skeptisch, ob dieser großzügige Schritt des Papstes tatsächlich jene Wirkung haben wird, die sich schon Papst Johannes Paul II. von seinem Motu Proprio ,Ecclesia Dei' versprochen hatte. Es wäre zu wünschen, dass diese vom Papst so sehnlich erwartete Wirkung eintreten würde und die Abspaltung der Anhänger von Erzbischof Lefebvre überwunden werden könnte; meine Skepsis bleibt.“
Für das praktische Leben ändere sich in den mehr als 12.000 katholischen Gemeinden in Deutschland wenig.
„Wenn das Motu Proprio im Geist der Versöhnung gelesen wird, um den der Heilige Vater ja geradezu wirbt, dann wird deutlich, dass das nicht die Einladung ist, missionarisch mit dem außerordentlichen Ritus der Kirche umzugehen, sondern dass es hier darum geht, dass dort wo Menschen, konkret hier beständig bestehende Gruppen oder bei den Sakramentalien vielleicht auch einzelne, darum bitten, dass ihnen diese Möglichkeit eingeräumt wird. Es wäre also sicherlich nicht im Sinne des Motu Proprio und entspräche auch nicht dem Wortlaut, wenn jetzt ein Pfarrer meinte, mit dem außerordentlichen Ritus missionarisch auf seine Gemeinde zugehen zu können, oder gar der Gemeinde diesen Ritus vorschreiben zu können. Das ist vom Motu Proprio nicht gedeckt.“
Die Sonntagsmesse in deutscher Sprache ist nicht in Gefahr. „Wenn man den ganzen Geist des Motu Proprio sich anschaut, wird man sagen müssen, dass die normale Seelsorge auf keinen Fall Schaden leiden darf durch Feiern im außerordentlichen Ritus. Von daher denke ich, dass diese Bestimmung von einer Situation ausgeht, in der in einer Kirche oder einer Pfarrei mehrere Sonntagsgottesdienste statt finden, von denen dann ein Gottesdienst dann auch in der außerordentlichen Form statt finden kann. Aber der normale Gottesdienst, der zentrale Hauptgottesdienst einer Gemeinde, wird sicherlich nicht nach dem außerordentlichen Ritus gefeiert werden dürfen, wenn man den Geist und auch die erläuternden Bemerkungen des Heiligen Vaters meiner Erachtens richtig interpretiert.“
Haunerland ist Lehrstuhlinhaber in München und berät die Bischofskonferenz in liturgischen Fragen. (rv)

www.radiovaticana.de

thetimman said...

Things here in St. Louis are fairly peachy, with Abp. Burke in charge.

There was a story in the local paper about the MP, but the Archbishop has not been in town to interview. Presumably something will be up on the Archdiocesan paper or website soon.

Link to the news story here: http://stlouiscatholic.blogspot.com/2007/07/article-in-st-louis-post-dispatch-on.html

Anonymous said...

Re: Vermont

Bishop Matano has been there for less than two years, he inherited a horribly dysfunctional diocese from his predecessor, who also refused all requests for an indult.

We tend to pooh-pooh the difficulties faced by some of the bishops but the fact it that there is currently a serious shortage of priests in the diocese and that is the reason that Bp. Matano hasn't granted an indult to date. It has always been his intention to do so at some point. Read his pastoral letters and you will get a sense of who he is...

Anonymous said...

No word yet in the Diocese of Grand Rapids, Michigan

dcs said...

Nothing from the Archdiocese of Philadelphia yet.

bakerstreetrider said...

No word from Charleston, South Carolina yet, but Bishop Baker has always been open to allowing the Tridentine Mass, even initiating it himself, so S.P. won't give him any difficulties. A few weeks before SP, he told me he was eagerly awaiting the Motu Proprio, so I'm sure he'll try to be even more generous after September 14. God Bless Bishop Baker!

No word from Bishop Boland of Savannah or Bishop Loverde of Arlington as of yet. They are two bishops whose reaction I am more curious to know.

Johnny Womack said...

Not a peep from the San Bernardino Diocese yet. Tons of stuff on "Comprehensive immigration reform", though.

http://www.sbdiocese.org/

Anonymous said...

In Italy, it is as nothing is happened. Only card. Ruini wrote a little piece on Avvenire, justifying the Pope's choice. The hierarchy choose a deafening silence.

Anonymous said...

This is Ruini's article

Editoriale di Ruini su "Avvenire": "La Messa in latino sollecita la comunione della Chiesa"

CITTA’ DEL VATICANO - Il ''primo e principale'' motivo che ha spinto Benedetto XVI a emanare il documento che liberalizza la messa in latino e' ''la sollecitudine per l'unita' della Chiesa'', e ''solo ponendosi su questa lunghezza d'onda si puo' cogliere davvero il senso del Motu proprio e si puo' metterlo in pratica in maniera positiva e feconda''. E' quanto afferma il Cardinale vicario Camillo Ruini in un editoriale a sua firma pubblicato oggi in prima pagina dal quotidiano 'Avvenire'. Ruini invita i sacerdoti fedeli alla riforma conciliare ''a non indulgere agli arbitri'' nelle celebrazioni, e quelli rimasti attaccati al vecchio rito, come i lefebvriani (non citati espressamente nell'articolo), ad ''accogliere il Concilio''. Secondo l'ex presidente Cei, con il Motu proprio ''non e' fondato il timore che venga intaccata l'autorita' del Concilio e messa in dubbio la riforma liturgica, o che venga sconfessata l'opera di Paolo VI e Giovanni Paolo II''. ''Il Messale di Paolo VI - spiega - rimane infatti la 'forma normale' e 'ordinaria' della liturgia eucaristica, mentre il Messale romano anteriore al Concilio puo' essere usato come 'forma straordinaria'''. Come chiarisce il Papa, ''non si tratta di 'due Riti', ma di un duplice uso dell'unico e medesimo Rito romano''. E se, aggiunge il cardinale vicario, gia' nel 1984 e poi nel 1988 Giovanni Paolo II ''aveva consentito l'uso del Messale anteriore al Concilio'', lo fece ''per le medesime ragioni che muovono ora Benedetto XVI a fare un passo ulteriore in questa direzione''. Tale passo, secondo Ruini (nella foto), ''richiede una volonta' costruttiva, e una condivisione sincera dell'intenzione che ha guidato Benedetto XVI, non solo a quella larghissima maggioranza dei sacerdoti e dei fedeli che si trovano a proprio agio con la riforma liturgica seguita al Vaticano II, ma anche a coloro che rimangono profondamente attaccati alla forma precedente del Rito romano''. Ai primi, avverte Ruini, ''e' richiesto di non indulgere nelle celebrazioni a quegli arbitri che purtroppo non sono mancati e che oscurano la ricchezza spirituale e la profondita' teologica del Messale di Paolo VI''. Ai secondi ''e' richiesto di non escludere per principio la celebrazione secondo questo nuovo Messale, manifestando cosi' concretamente la propria accoglienza del Concilio''. ''In tal modo - conclude - si evitera' il rischio che un Motu proprio emanato per unire maggiormente la comunita' cristiana sia invece utilizzato per dividerla''.

Anonymous said...

From the Austrian Bishops' Conference.

Suddenly they're all in favor of the Latin Mass - how funny, since until recently some of them tried everything in their power to prevent indults...

Erklärung der Österreichischen Bischofskonferenz

In einer Erklärung nimmt die Österreichische Bischofskonferenz Stellung zum "Motu Proprio" von Papst Benedikt XVI. - "Kathpress" dokumentiert den Wortlaut der Erklärung



Wien (KAP) Papst Benedikt XVI. hat durch ein "Motu Proprio" entschieden, dass der geistliche Schatz der römisch-katholischen Liturgie, wie sie in der letzten Fassung gemäß dem Messbuch Papst Johannes XXIII vom Jahr 1962 und auch während des Konzils allgemein gefeiert wurde, wieder allgemeiner und leichter zugänglich sein soll. Der Papst hat den Text dieses ."Motu Proprio" gemeinsam mit einem Schreiben an alle Bischöfe veröffentlicht. Beide Texte gehören zusammen und sollen gemeinsam gelesen und interpretiert werden.



Im Brief an die Bischöfe spricht der Papst gleich zu Beginn zwei Befürchtungen an, die im Zusammenhang mit dem "Motu Proprio" laut geworden sind, ohne dass dessen Text schon bekannt war.



Erstens geht es - so sagt der Papst wörtlich - um "die Angst, dass hier die Autorität das Zweiten Vatikanischen Konzils angegriffen werde und dass eine seiner wichtigsten Entscheidungen - die Liturgiereform - in Frage gestellt werde".



Zweitens ist "die Befürchtung zum Ausdruck gebracht worden, dass eine erweiterte Möglichkeit zum Gebrauch des Missale von 1962 zu Unordnungen oder gar zu Spaltungen in den Pfarreien führen könne".



Dem Heiligen Vater erscheinen beide Befürchtungen nicht als wirklich schwerwiegend. Wörtlich sagt er im Brief an die Bischöfe: "Der Gebrauch des alten Messbuchs setzt ein gewisses Maß an liturgischer Bildung und den Zugang zur lateinischen Sprache voraus; weder das eine noch das andere kommen so häufig vor. Von diesen konkreten Voraussetzungen her ist klar zu erkennen, dass das neue Missale sicher die ordentliche Form des Römischen Ritus bleiben wird, und zwar nicht nur auf Grund der rechtlichen Bestimmungen, sondern auch wegen der tatsächlichen Situation, in der sich die Gläubigen in ihren Gemeinschaften befinden."



Der Papst betont, dass es im Grunde nur einen einzigen römisch-katholischen Ritus gibt, der in seiner außerordentlichen und nie ungültig gewordenen Form dem Messbuch Johannes XXIII von 1962 und in seiner ordentlichen Form dem nachkonziliaren Messbuch Paul VI von 1970 entspricht. Aus dem geordneten Miteinander beider Ausprägungen des römischen Ritus erhofft der Heilige Vater einen Beitrag zur Überwindung von Spaltungen in der Kirche und zu einem tieferen Schöpfen aus den Quellen des Christusmysteriums. Das "Motu Proprio" ist auch eine Einladung zu einem offeneren Umgang mit dem Latein als der Muttersprache unserer Liturgie. Ein genereller Verzicht auf dieses Erbe würde uns kulturell, aber auch spirituell ärmer machen.



Im Blick auf Österreich sehen wir Bischöfe das "Motu Proprio" als einen Impuls an, die Liebe zur Eucharistie und zu den anderen Sakramenten allseits zu stärken und das darauf bezogene Glaubenswissen zu vermehren. Diesbezüglich gibt es bei uns wie in vielen anderen Ländern große Defizite, deren Abbau geduldige Bemühungen erfordert. Generell abwertende Kritik an der liturgischen Praxis unserer Gemeinden wäre sehr ungerecht. Vielerorts wird eine sehr lebendige Liturgie getreu der kirchlichen Ordnung und beseelt durch Heiligkeit und sakrale Würde gefeiert. Es gab und gibt freilich auch eigenmächtige Veränderungen und Banalisierungen, die überwunden werden müssen durch Treue zur verbindlichen Ordnung der Kirche und durch eine Offenheit für den Reichtum der Tradition und des heutigen weltkirchlichen Lebens.



Offene Fragen in Konsequenz des "Motu Proprio" werden offen behandelt werden müssen. Zwang und Streit bezogen auf das Heiligste, das uns anvertraut ist, darf sich niemand gestatten. Wir brauchen ein Miteinander in Wahrheit und Liebe.



Wir Bischöfe ersuchen alle Glaubenden, die Texte des Heiligen Vaters, aber auch den Konzilstext über die Liturgie genau zu lesen und so den Weg in die Mitte und Tiefe des Christusmysteriums offen zu halten.



Für die Österreichische Bischofskonferenz:


Christoph Kardinal Schönborn Vorsitzender der Österr. Bischofskonferenz



Egon Kapellari Stellvertretender Vorsitzender der Österr. Bischofskonferenz



Alois Kothgasser Referent der Österr. Bischofskonferenz für Liturgie

Unitas said...

Here in Phoenix, Arizona (United States) ther wasn't a formal explanation. But a couple weeks ago I checked the diocese of Phoenix website which said the Bishop (Thoimas Olmstead) has elevated the TLM community here to mission status (named Mater Misericordiae) with the goal of making it a parish.

Interestingly enough, the bishop couldn't do that until the MP was issued and gave him that power, which tells me he was anticipating and welcoming such permission.

I don't think things will change very much in this diocese only because Olmstead already gave wide permission to have the TLM. He just recently gave permission for a third parish to offer the TLM weekly, with the other two offering daily TLM's. I can see some parishes far away wanting to have it, but even under the old indult, as one of the TLM community, I felt/feel well taken care of.

Even so, I'm excited for those whom live in dioceses where permission is not widely given, if given at all. The MP is really for them and I'm happy they now have a chance to attend what I'm so blessed to have so readily available to me.

Syriacus said...

Great!
"From Wigratzbad to Helsinki"...:

http://www.catholic.fi/

roydosan said...

Statement by Cardinal Cormac Murphy-O’Connor:

““On behalf of the Bishops of England and Wales I welcome the Holy Father’s call for unity within the Church and especially towards those who are very attached to celebrating the Mass according to the Missal of 1962.

“We are confident that the provisions already made throughout England and Wales under the indult granted back in 1971 go a significant way towards meeting the requirements of the new Norms. We foresee little difficulty in receiving and carrying out the Pope’s teaching about the two forms of the celebration of the Eucharist. There will of course be some priests who may not know immediately how best to respond to genuine requests for the extraordinary rite. The Norms are perfectly clear that the responsibility lies with the Bishop and where appropriate for him to refer to the Holy See for assistance and advice.

“In Westminster, I have readily given permission for the celebration of Mass according to the John XXIII Missal in some churches in our Diocese. So I was glad to be among those consulted by the Holy Father before he issued this document and to share with fellow Bishops from around the world our experiences in England and Wales in this matter. The situation is very different in almost every country, and we were united with the Holy Father in his desire for reconciliation and for unity in prayer and belief.

“I am confident that the Bishops of England and Wales are well placed to implement this timely Letter and the Norms which clarify the universal discipline of the Church.”

Anonymous said...

Here in the Archdiocese of Hobart Tasmania Australia the best Archbishop Doyle could do was give us a Mass on the 1st Sunday of each month.

Anonymous said...

Diocesi di Sora-Aquino-Pontecorvo (Italia)

Monsignor Brandolini, della commissione liturgica della Cei

"OBBEDIRÒ AL PONTEFICE MA È UN GIORNO DI LUTTO SI CANCELLA LA RIFORMA"

CITTÀ DEL VATICANO - «Oggi per me è un giorno di lutto. Ho un nodo alla gola e non riesco a trattenere le lacrime. Ma, obbedirò al Santo Padre perché sono un vescovo e perché gli voglio bene. Tuttavia, non posso nascondere la mia tristezza per l´affossamento di una delle più importanti riforme del Concilio Vaticano II». In effetti, trattiene a fatica le lacrime, monsignor Luca Brandolini, vescovo di Sora-Aquino-Pontecorso e membro della Commissione liturgica della Cei (Conferenza episcopale italiana), quando gli si chiede un commento sulla reintroduzione della Messa in latino tridentina. «Per favore non chiedetemi nulla, non voglio parlare, perché sto vivendo il momento più triste della mia vita di sacerdote, di vescovo e di uomo».

Monsignor Brandolini, perché così contrariato?

«È un giorno di lutto, non solo per me, ma per i tanti che hanno vissuto e lavorato per il Concilio Vaticano II. Oggi è stata cancellata una riforma per la quale lavorarono in tanti, al prezzo di grandi sacrifici, animati solo dal desiderio di rinnovare la Chiesa».

Il ritorno facoltativo al rito tridentino rappresenta quindi un pericolo per la Chiesa?

«Speriamo di no. In futuro si vedrà, ma intanto oggi una importante riforma del Concilio è stata minata». Perché è così toccato dalla decisione presa da papa Ratzinger?

«L´anello episcopale che porto al dito era dell´arcivescovo Annibale Bugnini, il padre della riforma liturgica conciliare. Io, al tempo del Concilio, ero un suo discepolo e stretto collaboratore. Gli ero vicino quando lavorò a quella riforma e ricordo sempre con quanta passione operò per il rinnovamento liturgico. Ora il suo lavoro è stato vanificato». Lei, quindi, non accetterà il "motu proprio" di Benedetto XVI?

«Obbedirò, perché voglio bene al Santo Padre. Verso di lui nutro lo stesso sentimento che prova un figlio verso il padre. E poi, come vescovo sono tenuto all´obbedienza. Ma in cuor mio soffro molto. Mi sento come ferito nell´animo e non posso non dirlo. Comunque, se qualcuno della mia diocesi mi chiederà di poter seguire il rito tridentino non potrò dire di no. Ma non credo che succederà, perché da quando sono vescovo di Sora-Aquino-Pontecorvo non c´è stato mai nessuno che abbia espresso un desiderio simile. Sono certo che in futuro sarà sempre così».

di ORAZIO LA ROCCA
La Repubblica, 8 luglio 2007

Anonymous said...

Not a word has been heard from any Irish bishop.Neither has there been a whisper from the Conference.Those bishops who have steadfastly refused permission would have been horrified to see a full church of St Audoen in Dublin yesterday where Solemn Mass was followed by a Te Deum and Solemn Benediction.The people spoke with their feet.A contrast to the mute bishops.

Anonymous said...

Nothing apparent in terms of official comment from anyone in the Archdiocese of Milwaukee, though that's not much of a surprise.

Syriacus said...

09/07/2007 12:40
INDIA - VATICANO
La Chiesa indiana accoglie con favore il ritorno della messa tridentina
di Nirmala Carvalho
L’arcivescovo di Mumbai, mons. Gracias, sottolinea l’importanza del documento con cui il Papa approva la celebrazione della messa tridentina: “Arricchisce la Chiesa di un grande patrimonio e viene incontro alle necessità dei fedeli”.

Mumbai (AsiaNews) – "Soddisfazione" e speranza di “venire incontro alle necessità pastorali della comunità” arrivano dalla Chiesa indiana dopo la diffusione lo scorso 7 luglio del motu proprio di Benedetto XVI “Summorum Pontificum”. Con esso si afferma che da ora nella Chiesa cattolica la Messa cosiddetta tridentina, nella forma approvata da Giovanni XXIII nel 1962, ha piena cittadinanza. Il motu proprio è promulgato con esplicito riferimento alla ricomposizione dell’unità ecclesiale rotta dallo scisma dei tradizionalisti di mons. Marcel Lefebvre.

Secondo l’arcivescovo di Mumbai, mons. Oswald Gracias, “il motu proprio servirà per due importanti scopi”. “Come prima cosa – argomenta il presule, esperto di diritto canonico – rinnoverà e arricchirà la liturgia con il messale precedente al Concilio Vaticano II, un grande patrimonio per la storia della Chiesa; il motu proprio è segno che il Santo Padre vuole mettere a disposizione della Chiesa tutti i tesori della liturgia latina che per secoli ha nutrito la vita spirituale di tante generazioni di cattolici”. In secondo luogo, “è una riposta ai bisogni pastorali dei fedeli: a Mumabi, il card. Ivan Dias (predecessore di Gracias, ndr) ha mostrato molta sensibilità nel permettere la celebrazione della messa tridentina”. “L’unico problema che intravedo - aggiunge - è il fatto che molti dei nostri sacerdoti non conoscono il latino”. Un ostacolo, però, che ci si prefigge di superare con il tempo. “Nel seminario dell’arcidiocesi di Mumbai - dice ad AsiaNews mon. Gracias - il latino è stato reintrodotto come materia di studio, non a causa del motu proprio, ma perché è una conoscenza essenziale ed importante negli studi ecclesiastici”.

L’arcivescovo, infine, rende noto che informerà lui stesso “in prima persona il clero e i fedeli della diocesi sul motu proprio” e svolgerà “un’opera di sensibilizzazione pastorale per far capire ed applicare in modo corretto” il provvedimento del Papa.

voltaire said...

Statement of the Most Reverend Paul G. Bootkoski, Bishop o Metuchen, NJ, regarding the Motu Proprio Summorum Pontificum of Pope Benedict XVI:

The long anticipated instruction of the Holy Father regarding a wider usage of the Missale Romanum of Blessed John XXIII (1962), should be understood in its proper context and as an opportunity to take advantage of the rich traditions that our liturgical heritage offers. As Pope Benedict writes, “Let us generously open our hearts and make room for everything that the Faith itself allows.”

In light then of the desire of the Holy Father that bishops be cognizant of the their role as the chief steward of divine worship in their dioceses and “that all is done in peace and serenity,” I am directing the diocesan Department of Worship and Liturgical Formation to formulate as expeditiously as possible the procedures that will be followed in the Diocese of Metuchen to ensure that the Motu Proprio will be implemented in the spirit in which it was intended.

Anonymous said...

Diocese of Green Bay

Editor's Note: On Saturday, July 7, the Holy See released Pope Benedict's Apostolic Letter on the use of the Roman Liturgy (Latin Mass) prior to the reform of 1970. The following letter from Bishop David A. Zubik, which was sent to all parishes and the media this weekend, states emphatically that the Mass is not changing and that the Bishop will meet with the priests within the next several weeks to discuss the Pope's Letter and its implementation in our Diocese.

July 7, 2007

My dear brothers and sisters in Christ:

This weekend, our Holy Father, Pope Benedict XVI released his much anticipated Apostolic Letter entitled Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970. While the Holy Father does in fact give permission for the broader use of the Roman Missal published by Pope Blessed John XXIII in 1962, he makes clear that the continued use of the Roman Missal promulgated by Pope Paul VI in 1970 is the ordinary and normative order of celebration throughout the world.

Most importantly, I wish to state emphatically that the Mass is not changing. The normal way that we have been celebrating the Mass for the past 40 years remains. What you and I are asked to do is to open our hearts and be more aware of and attentive to those who have a spiritual need for the extraordinary form of celebrating the Mass.

In his important role as Shepherd of the Universal Church, Pope Benedict XVI expresses his concerns about the centrality and sacrality of the liturgy and makes provisions additionally to support the spiritual life of people who have left the church following the liturgical reforms of the Second Vatican Council as well as those who desire “to recover the form of the sacred liturgy that was dear to them.”

In my own read of the Holy Father’s letter, it appears that his letter is in response to serious concerns that have been expressed in countries other than our own. Nevertheless, it is imperative that we as a Church in the United States and especially we in the Church of Green Bay be particularly attentive to our Holy Father’s letter.

As you are well aware, in 1998, at the invitation of Bishop Banks, priests from the Institute for Christ the King began to serve in our diocese. I have graciously extended that invitation. Those who have a particular appreciation of the Missal of 1962 have been given and have found a place to worship suitably in our own diocese. As you also are aware, splinter groups, not united with our church, have also arisen. It is those people whom the Holy Father and myself wish to have rejoined to the Church.

Given that the Holy Father’s letter was released and that its provisions become effective on Friday, September 14, 2007, the Feast of the Triumph of the Holy Cross, it is important that we be careful not to arrive at early and false conclusions. In the next two and a half months before the Holy Father’s letter becomes effective, I ask that you work with me so that we

can have a respectful understanding of its contents. Very shortly I will be inviting the priests of the diocese to a meeting where we can come to discuss the Pope’s Letter and its implementation in our local church.

In the meantime, I ask you to both pray for and to secure that unity which is one of the four marks of the Church.

Finally, I also direct your attention to the USCCB website www.usccb.org for access to the entire letter and additional materials.

Grateful for our belief that “Nothing is Impossible with God,” I am

Your brother in Christ,
Most Reverend David A. ZubikBishop of Green Bay

camilo said...

Cristián Contreras, Auxiliary Bishop of Santiago de Chile [Sancti Iacobi in Chile]:

Para el obispo auxiliar de Santiago, monseñor Cristián Contreras, esta nueva posibilidad "es fruto de largas reflexiones, múltiples consultas y de oración", y confirmó que la Conferencia Episcopal estudiará el Motu Proprio de Benedicto XVI, aunque la implementación de ésta "demandará tiempo".

Agregó que "en Santiago hay lugares donde, con autorización del Arzobispo, se celebra según el rito anterior a la reforma de 1970. Son pequeños grupos de fieles que piden celebrar de acuerdo al Misal de san Pío V o el del beato Juan XXIII, que jamás han sido abrogados por la Iglesia".

---
For Santiago's auxiliary bishop, msgr. Cristián Contreras, this new possibility "is fruit of long reflections, many queries and prayer" and he affirmed that the Conference of Bishops will study the Motu Proprio of Benedict XVI, though the implementation of it "will take time".

He added that "in Santiago, there are places that, with the Archbishop's permission, the rite prior to the 1970 reform is celebrated. They're small groups of the faithful which request to celebrate according to the Missal of Saint Pius V or that of Blessed John XXIII, which have never been abrogated by the Church.".

Source

Anonymous said...

São Paulo, Brasil - 09/07/2007

Afirmo aqui o que já foi dito neste Blogger.
Não houve nos primeiros momentos após a publicação do "Motu Próprio" pelo Santo Papa Bento XVI, nem sequer depois, um comentário do Clero no Brasil a respeito deste tão esperado documento. O que se nota é uma grande indiferença sobre este tão importante documento papal. Fui à missa ontem (08/07) e esperava ouvir algum comentário do Bispo da minha Diocese durante a homilia ou mesmo no final da celebração, mas infelizmente nem uma só palavra sobre a liberação do Rito Tridentino de São Pio V. A CNBB também, pelo que me consta, fez questão de manter os fiéis na ignorância. Posso estar enganado - Deus faça com que eu esteja, mas não seria da minha parte um pessimismo excessivo, mas sim, um realismo puro, pois, se depender dos Bispos brasileiros, quase todos (Graças a Deus sempre há as exceções) em sua maioria liberais e progressistas, não veremos tão cedo em nossas Catedrais,igrejas e paróquias a celebração deste solene, sacro e piedoso rito. Realmente é muito triste...
--------

Anonymous said...

From a link at CWNews.

Polish bishops: Latin liturgy serves to reunite the Church
2007-07-08, 09:35

Polish bishops stand in solidarity with Pope Benedict XVI who issued a document providing for a much broader use of the Latin liturgy from before the Second Vatican Council.

The Pope lifted the requirement to obtain a permission from higher Church hierarchy to celebrate Mass in the traditional way.

In a special press release on the occasion, Polish bishops have said that the Holy Father's efforts on this matter lead to reuniting the Church worldwide and help preserve the rich heritage of the liturgical traditions of the Catholic Church.

Anonymous said...

Australian Bishops.

Pope Benedict XVI issues directions on the use of the 1962 Missal
7 Jul 2007

Pope Benedict XVI has issued a Motu Proprio (formal direction) on the use of the 1962 Roman Missal in which he clarifies the place of the pre-Vatican II Mass in the life of the Church.



The Second Vatican Council decreed that the Roman Rite be reformed and after the Council the Mass and other liturgical rites in the Church were subject to extensive revision.



Fr Peter Williams, Executive Officer of the National Liturgical Office, said that since 1969 Catholics have used the Missal of Pope Paul VI and from the early 1970s provision was made for the celebration of Mass and other liturgical rites in the vernacular.



�The form of Mass celebrated in Catholic parishes in Australia today is a translation of that Missal in English,� he said



�Pope Benedict in this Motu Proprio expresses that the Missal in use at the time of the Council was never legally abrogated, and thus is still a legitimate form for celebrating Mass.�



The new document permits any Latin rite priest to celebrate according to the Missal of 1962 in private, but also makes provision that if a group of people in a parish request a celebration of the Missal of 1962 that he should give serious consideration to the request.



�The Holy Father stresses that above all the unity and cohesion of the Parish communities should be the primary outcome of the celebration of any form of the liturgy,� Fr Williams said. �He refers to the 1962 Missal as an �extraordinary� form of the Roman rite with the Missal of Paul VI being the �ordinary� form.



�Already in Australia provision is made for celebrations of the Missal of 1962 in a number of places. It is not expected that there will be any considerable change to the pattern of worship established in most Catholic parishes in Australia.



�The pastoral provision here is to ensure that the needs of those faithful who maintain an affection for the 1962 Missal and the clergy who celebrate that rite have a clearer direction in their understanding of its place within the liturgical patrimony of the Church.�



To access the Moto Proprio, click on the following link to the Vatican's website:

Rafael Castela Santos said...

Diocese of Salamanca, Spain. Since the times of Don Mauro, an overtly liberal Bishop who ruled this Diocese since the Vatican II, this place continues to be a hotpot of marxists and Liberation Theology (promoted from the Pontifical University at Salamanca, e.g., Fr (sic) Xabier Pikaza). Total opposition to the Traditional Mass.
A group of independent traditionalists (circa 25 people, a city of about 175000 people) has requested the new Bishop with a place to celebrate the Traditional Mass. Needless to say their request was denied. Moreover, the Bishop (and/or some of his menions) have tried to sabotage the Tridentine Mass celebrated in various hotels at Salamanca.
Moreover, a Dominican Friar quite sympathetic towards the Tradition that was at the San Esteban Dominican Monastery was suddenly sent to distant latitudes. There is plenty of indirect evidence this happened because of his leaning towards the Tradition.

Rafael Castela Santos
(http://www.casadesarto.blogspot.com)

Anonymous said...

An Italian Bishop

VATICAN CITY (Reuters) - A decree by Pope Benedict allowing priests to say the old Latin Mass more frequently has drawn criticism within Catholic and Jewish ranks, with one Italian bishop saying he was "in mourning".

The decree, a nod to traditionalists which the Pope said was meant to heal divisions within the Church, was regarded by some as a blow to reforms introduced in the 1960s that promoted mass in local languages and understanding with non-Catholics.
Photo

"I can't fight back the tears. This is the saddest moment in my life as a man, priest and bishop," Luca Brandolini, a member of the liturgy commission of the Italian bishops' conference, told Rome daily La Repubblica in an interview on Sunday.

"It's a day of mourning, not just for me but for the many people who worked for the Second Vatican Council. A reform for which many people worked, with great sacrifice and only inspired by the desire to renew the Church, has now been cancelled."

Boo-hoo.

Clemens Maria said...

Boston, Massachusetts, USA:

Nothing official on the Archdiocesan website

No official press release being reported in the press yet.

Nothing on Cardinal O'Malley's blog.

However, on Sunday July 9, 2007, the Boston Globe printed an article which quotes Cardinal O'Malley. I can't post the article due to copyright restrictions but I will give you the Cardinal's quotes.

Quoting from Boston Globe article:

Cardinal Sean P. O'Malley of Boston, one of two American bishops invited to meet with the pope last week to discuss the change, is urging both sides to keep the change in perspective. He said that the pope specifically said that worship in Latin will continue to be the exception, not the rule.

"There are some conservative Catholics who feel that everything ended with the [Second Vatican] Council, and some liberals who think that everything began with the Council, and this Holy Father is trying to say that this is continuous growth, that it's the same church, and that we must try to avoid allowing the liturgy to become a battleground rather than a point of unification and communion for believers," O'Malley said in a telephone interview.

[snip]

O'Malley said he has no plans to expand the number of worship sites in Latin in the Archdiocese of Boston, although if demand increased, he would be willing to do so.

[snip]

O'Malley also said he does not see a need to change the training of future priests studying at the archdiocese's two seminaries, St. John's and Blessed John XXIII.

"In the United States, this is not a burning issue," he said. "Obviously, I think most Catholics would prefer the newer form of the Mass. But still, it's striking that a number of young Catholics are attending these Tridentine Masses, people who grew up after the [Second Vatican] Council but have been caught up by the beauty and the solemnity and the sense of the sacred that they find in that celebration."

O'Malley said his primary hope is that the document will help reconcile the church with people who have broken away, adding that "actually, we've already reached out to some of them."

[snip]

"We hope that they will reconsider their situation and see that the Church will welcome them back and that their attachment [to the Latin Mass] would not be an obstacle to their reintegration," O'Malley said.

End of Quotes.

Syriacus said...

Generalvikar von Regensburg zum Motu Proprio: "Kein Grund zur Beunruhigung" – Bei genügend Interesse wird Diözese Liturgieangebote für "Alte Messen" erweitern.

Regensburg (www.kath.net/pdr)
Als gering schätzt Generalvikar Michael Fuchs die Zahl der Anhänger der alten Messform in der Diözese Regensburg ein, denen Papst Benedikt ab dem 14. September durch erweiterte, liturgische Möglichkeiten entgegenkommen will. Wenn sich genügend Gruppen aus den Pfarreien meldeten, werde die Diözese überlegen, in einzelnen Kapellen regelmäßig solche Messen anzubieten.

"Von den etwa 300.000 Sonntagsmessbesuchern wird das aber kaum jemand mitbekommen", so der Generalvikar. Es gäbe also keinen Grund zur Beunruhigung.

Bischof Gerhard Ludwig Müller erwartet nun „als Antwort auf die großzügige Geste des Heiligen Vaters" von der Priesterbruderschaft Pius X., die südlich von Regensburg in Zaitzkofen ansässig ist, „dass sie uneingeschränkt den Primat des Papstes anerkennt und sich in Rom um die volle Gemeinschaft mit der katholischen Kirche bemüht". Papst Benedikt XVI. hatte in seinem Schreiben als Ziel dieser liturgischen Öffnung ausdrücklich die Versöhnung mit dieser Gruppe und die Einheit der Kirche genannt. „Wenn die Kirche Christi - wie es das Zweite Vatikanum betont hat - in der katholischen Kirche verwirklicht ist, die vom Nachfolger Petri und von den Bischöfen in Gemeinschaft mit ihm geleitet wird, dann kann man nicht Liturgie und verfasste Kirche trennen," so Bischof Müller.

Clemens Maria said...

Boston, Massachusetts, USA:

One more note, I just received this:

"Oct 7, 2007 Bishop Edyvean will be at Mary Immaculate of Lourdes for Confirmation in the Tridentine Rite. All wishing to be conferred this Sacrament in the Extraordinary Rite, give your names to Fr Higgins."

Bishop Edyvean is an auxiliary bishop of the Archdiocese of Boston. Mary Immaculate of Lourdes is the location of the present indult Mass in Boston. Fr. Higgins is the pastor of Mary Immaculate of Lourdes Parish.

I believe this is the first confirmation according to the 1962 rubrics in over 3 decades for the Archdiocese of Boston.

Syriacus said...

Pressemeldung
07.07.2007

Erklärung des Präsidenten des Zentralkomitees der deutschen Katholiken zum Apostolischen Schreiben Papst Benedikt XVI. "Summorum Pontificum" über den Gebrauch der römischen Liturgie aus der Zeit vor der Reform von 1970

Zum heute veröffentlichten Apostolischen Schreiben Papst Benedikt XVI. "Summorum Pontificum" über den Gebrauch der römischen Liturgie aus der Zeit vor der Reform von 1970 erklärt der Präsident des Zentralkomitees der deutschen Katholiken (ZdK), Prof. Dr. Hans Joachim Meyer:

Das Zentralkomitee der deutschen Katholiken begrüßt, dass das von Papst Paul VI. auf der Grundlage der Konzilskonstitution über die Liturgie promulgierte Römische Messbuch weiterhin die einzige ordentliche liturgische Ausdrucksform der katholischen Kirche des lateinischen Ritus sein wird. Diese Reform hat ja nicht mit der liturgischen Tradition gebrochen, sondern deren ursprüngliche Gestalt als Feier des Volkes Gottes wieder klarer herausgestellt und in ihrem Sinnzusammenhang verdeutlicht. Dem entspricht auch die Möglichkeit zum Gebrauch der Volkssprache, was Latein als gemeinsame Liturgiesprache der Kirche nie ausgeschlossen hat.

Das ZdK erinnert sich dankbar der großen Freude vieler Katholiken in Deutschland über die Liturgiekonstitution des II. Vatikanums und die Reform Papst Paul VI. Beide waren ja gerade in Deutschland durch die liturgische Bewegung vorbereitet worden. Diese Zustimmung dauert bei der überwältigenden Mehrheit der Katholiken bis heute an. Zugleich unterstützen wir die Mahnung des Heiligen Vaters, dass jeder Gottesdienst in Würde und in Übereinstimmung mit den Regeln der Kirche zu feiern ist.

Das Zentralkomitee der deutschen Katholiken hofft, dass sich die Erwartung des Heiligen Vaters erfüllt, die erweiterte Möglichkeit für die Feier des Gottesdienstes nach dem von Papst Johannes XXIII. neu herausgegebenen Römischen Messbuch möge innerhalb der Kirche eine befriedende Wirkung haben. Es wäre im Gegensatz zum klar ausgedrückten Willen von Papst Benedikt XVI., wenn diese außerordentliche Ausdrucksform der Liturgie als Zeichen gegen das II. Vatikanische Konzil missbraucht würde. Bekanntlich hatte Papst Johannes XXIII. an diesem auf Papst Pius V. zurückgehenden Messbuch im Vorgriff auf die Beschlüsse des Konzils bereits einige dringende Änderungen vorgenommen, insbesondere in Bezug auf unsere Haltung zu den Juden, unseren älteren Geschwistern. Was freilich blieb und offenbar bedauerlicherweise auch bleiben wird, ist die äußerst geringe Zahl alttestamentlicher Texte in der Leseordnung dieses Römischen Messbuchs.

Nicht nur für die Anhänger der Tridentinischen Messe sollte das Wort des Papstes in seinem Begleitbrief an die Bischöfe gelten, dass die Verantwortlichen in der Kirche die Verpflichtung haben, „alle Anstrengungen zu unternehmen, um all denen das Verbleiben in der Einheit oder das neue Finden zu ihr zu ermöglichen, die wirklich Sehnsucht nach Einheit tragen.“

Syriacus said...

09.07.2007

"Es gibt da unterschiedliche Geschmäcker"
Vatikanexperte Ring-Eifel zum Ritus katholischer Messfeiern
Moderation: Dirk Müller

Der Kirchenexperte Ludwig Ring-Eifel hat die Entscheidung zwischen traditioneller und moderner Messfeier in der katholischen Kirche als Geschmacksfrage bezeichnet. Der von Papst Benedikt XVI. wieder erlaubte tridentinische Ritus nach altem Kirchenrecht habe etwas Mysteriöses, sagte Ring-Eifel, Chefredakteur der Katholischen Nachrichtenagentur KNA. "Manche Leute mögen das sehr", sagte er.

Dirk Müller: Der Priester zelebriert die Messe mit dem Rücken zum Kirchenvolk und spricht auf Latein. Vorbei sind diese Zeiten seit dem Zweiten Vatikanischen Konzil Mitte der 60er Jahre. Doch nun ist dies wieder möglich, offiziell zumindest. Denn Benedikt XVI. hat an diesem Wochenende die alte tridentinische Messe wieder offiziell erlaubt. Aber sie soll die Ausnahme bleiben. Darüber sprechen wollen wir nun mit dem Vatikanexperten Ludwig Ring-Eifel, Chefredakteur der Katholischen Nachrichtenagentur KNA. Guten Morgen!

Ludwig Ring-Eifel: Schönen guten Morgen!

Müller: Herr Ring-Eifel, ist dem Papst eine Messe auf Deutsch oder Englisch zu profan?

Ring-Eifel: Nein, es ist nicht die Sprache, um die es geht. Es ist die Ausgestaltung des Ritus, die er da wieder zugelassen hat. Und er hat ja auch die Messe, wie wir sie bisher kennen, also die Messe in Deutsch oder Englisch oder Spanisch oder was auch immer die Sprache ist, hat er ja nicht abgeschafft, sondern hat gesagt, diese Messform soll die normale Messform bleiben. Aber es soll als Ausnahme eben auch die alte Messform, die bis 1962 üblich war, die soll es auch geben können. Und die war eben auf Latein.

Müller: Herr Ring-Eifel, Sie sagen, der alte Ritus wird in dem Sinne dann zumindest ja partiell und punktuell wiederbelebt. Heißt das denn umgekehrt, dieser alte Ritus, ist das hin zu Gott und weg vom Volk?

Ring-Eifel: Was den alten Ritus ausmacht, ist, glaube ich, sehr schwer in Worten zu erklären. Es geht eigentlich nur, wenn man ihn sich selber einmal anschaut, wenn man selber einmal teilnimmt. Er ist eine ganz andere Art und Weise des Gottesdienstes. Das sagt nicht jedem zu. Ich persönlich muss auch sagen, ich hab ihn zweimal erlebt den alten Ritus. Es gab ihn ja auch bisher schon unter strengen Ausnahmebedingungen. Mir sagt er nicht so sonderlich zu. Es ist ein Geschehen, was, ja, da vorne am Altar abläuft, in das Hineinzuversenken eben nicht ganz leicht ist. Es ist so ein bisschen wie bei der orthodoxen Messe, also bei den griechischen Orthodoxen und den russischen Orthodoxen. Es ist ein heiliges Geschehen, was relativ weit weg vom Volk, von den Laien stattfindet. Es hat was Mysteriöses. Manche Leute mögen das sehr, aber es ist letztlich, glaube ich, Geschmackssache.

Müller: Aber dann ist das doch so, wenn der Papst sich dazu entscheidet, er wird das nicht alleine getan haben, nach vielen Gesprächen und ja auch Petitionen und Forderungen, dass doch viele innerhalb der Kirche glauben, dass dies der wahre einzige Ritus ist.

Ring-Eifel: Das ist genau das Problem, dass nämlich, sagen wir mal, der harte Kern der Traditionalisten genau dieser Ansicht ist, dass die sagen, das ist der einzig wahre Ritus, und der so genannte moderne Ritus von 1970, der ist gar nicht gültig, weil der ist so schrecklich modern und so schrecklich demokratisch und so schrecklich protestantisch angehaucht, das geht gar nicht. Dem versucht jetzt der Papst einen Riegel vorzuschieben und sagt, also auch ihr lieben Traditionalisten müsst natürlich den modernen Ritus als den normalen Ritus anerkennen.

Müller: Ist das klug, Herr Ring-Eifel, wenn der Papst auf die Traditionalisten Rücksicht nimmt, auf diese zugeht?

Ring-Eifel: Das wird sich jetzt zeigen. Meine Prognose ist die, dass jetzt die Traditionalisten sich spalten werden. Das sind ja immerhin einige hundert Priester weltweit und auch einige hunderttausend Gläubige. Das ist nicht wirklich viel, wenn man bedenkt, dass die katholische Kirche über eine Milliarde Gläubige hat. Aber es ist doch eine kleine und lautstarke Minderheit. Und ich schätze mal, dass die sich jetzt spalten werden und dass ein Teil von denen sagen wird, okay, jetzt ist uns der Papst so weit entgegengekommen mit der Wiederzulassung der alten Messe, jetzt kehren wir auch wieder in den Schoß der Katholischen Kirche zurück. Während ein anderer Teil, die Hardliner, dabei bleiben werden und sagen werden, nein, jetzt muss auch das ganze Zweite Vatikanische Konzil zurückgenommen werden. Die ganze Modernisierung der Katholischen Kirche muss wieder abgeschafft werden. Wir müssen sozusagen zurück in die Zeit vor 1962. Und das ist natürlich etwas, was der Papst so nicht mitmachen kann, weil: Das Konzil bleibt die verbindliche Instanz für die gesamte Katholische Kirche.

Müller: Wird diese Wiedermöglichmachung im Grunde des alten Ritus, denn in irgendeiner Form Auswirkungen haben auf das moderne Kirchenvolk, auf das pragmatische Kirchenvolk?

Ring-Eifel: Ich glaube, vielleicht insofern als jetzt doch viele aus Neugierde mal hingehen werden und sich eine Messe nach dem alten Ritus anschauen werden. Der ein oder andere wird das auch schön finden, wird vielleicht auch dabei bleiben, dass das dann seine Lieblingsform sein wird. Und es wird vielleicht Auswirkungen dann auch auf die moderne Form haben, dass man dann sagt, na ja, vielleicht konnte man die moderne Form ja auch wieder etwas würdiger, etwas heiliger, etwas anspruchsvoller gestalten und nicht so, wie es in manchen Gemeinden leider hier und da auch eingerissen ist, dass es wirklich keine heilige Handlung mehr ist, sondern eine rein, ja, wie will man sagen, populäre Sonntagsveranstaltung. Da hat es sicher auch ein paar Fehlentwicklungen gegeben. Und vielleicht wird das jetzt durch diese Geschichte ein wenig korrigiert.

Müller: Einige sagen ja, also von den aus Reihen der Traditionalisten, dass die Messen heutzutage, gerade weltweit betrachtet, vielleicht nicht gerade in der Bundesrepublik, aber in anderen Ländern, ja häufig zu Popveranstaltungen verkommen. So jedenfalls wird es teilweise kritisiert. Ist da was dran?

Ring-Eifel: Da ist sicher was dran. Also, das gibt es auch in Deutschland in manchen Gemeinden. Also manche Familienmesse ist ja heute auch in Deutschland fast nicht mehr als Gottesdienst, als Eucharistiefeier wiederzuerkennen. Aber, noch mal, das sind die Ausnahmen. In der Regel ist eine heilige Messe in der Römisch-Katholischen Kirche auch heute eine heilige Messe, ob sie jetzt nach dem Ritus von 1970 oder nach dem Ritus von 1962 gefeiert wird.

Müller: Aber immerhin sichern diese moderneren Veranstaltungen ja auch den Zuspruch und das Kommen vieler Gläubiger, die sich vielleicht sonst abwenden würden. Müsste sich die Kirche nicht auf der anderen Seite vielleicht gerade in diese Richtung noch etwas offener geben?

Ring-Eifel: Genau das ist, glaube ich, der springende Punkt. Es gibt inzwischen ja auch Leute, die sich genau deshalb von der Kirche abwenden, weil ihnen das zu oberflächlich und zu modern ist, und dass man versucht, die wieder einzufangen. Das ist eine Gratwanderung. Es gibt, wie ich eben schon sagte, es gibt da unterschiedliche Geschmäcker, und in sofern hat die Zeitung schon Recht, die neulich titelte, der Papst erlaubt jetzt mehr Möglichkeiten. Es gibt eine größere Pluralität, nur dass eben diese Pluralität auch mal in Richtung auf die Konservativen geht.

Müller: Der Vatikanexperte Ludwig Ring-Eifel war das, Chefredakteur der Katholischen Nachrichtenagentur KNA. Vielen Dank für das Gespräch und auf Wiederhören.

http://www.dradio.de/dlf/sendungen/interview_dlf/644391/

Syriacus said...

Pfarrer sehen noch keinen Anlass für Messen in lateinischer Sprache

Lünen. Die große Euphorie blieb aus: Eher verhalten reagierten die katholischen Geistlichen in Lünen auf die Nachricht, dass Papst Benedikt XVI. die traditionelle Messe in lateinischer Sprache weltweit wieder freigegeben hat. "Erstmal abwarten" lautet der Tenor.

"Das muss ich erstmal auf mich zukommen lassen", kommentierte Pfarrer Winfried Holtgreve, Leiter Pastoralverbund Lünen-Südost. Im Moment sehe er "gar keinen Anlass", die lateinische Sprache in seinen Gottesdiensten einzuführen. Und so recht konnte er auch die angebliche Neuigkeit nicht nachvollziehen: "Die lateinische Sprache war bisher immer schon erlaubt, das ist eigentlich nichts Neues, deshalb wundert mich das Schreiben jetzt." Seine Haltung ist jedenfalls eindeutig: "Ich selbst habe nach dem Zweiten Vatikanum studiert. Und ein Änderung zum Volk hin in der Sprache des Volkes ist meiner Meinung nach das Richtige."

"Mit Abstand" betrachtet Pfarrer Marian Szalecki (St. Gottfried Wethmar) das Thema: "Ich denke, man kann hier gut das Alte und Neue verbinden. Man müsste die goldene Mitte finden, das ist unsere Aufgabe." Wichtig sei jedoch viel eher, dass der Glaube im Mittelpunkt stehe: "Da ist es nicht so wichtig, welche Sprache man spricht." Auf der anderen Seite müsse man bedenken, dass viele Menschen in der heutigen Zeit gar kein Latein mehr verstehen: "Das könnte dann problematisch werden." Aber einmal im Jahr oder zu einem besonderen Anlass könne er sich solch einen Gottesdienst durchaus vorstellen: "Gerade die ältere Generation würde dann in eine andere Stimmung versetzt."

Nach Ansicht von Pfarrer Horst Feil (Gemeinde Herz Jesu) müsse man das Thema "sehr differenziert beurteilen". Einmal sei die Frage heute schon längst nicht mehr so aktuell wie vor 20 Jahren, da die Jüngeren heute diese Messform gar nicht mehr kennen. Auf der anderen Seite wisse er, dass beispielsweise Choralgesänge in Klöstern sehr meditativen Charakter und auch einen positiven Einfluss auf Jugendliche hätten, die sich eigentlich weit von der Kirche entfremdet hätten. Einen Anlass, die Messen umzustellen, sieht Feil allerdings nicht. Da müsste schon ein entsprechender Wunsch aus der Gemeinde kommen.

Mit gemischten Gefühlen reagierte Gemeindereferent Stephan Wilhelm (Heilige Familie Lünen-Süd) auf das Thema: "Ich kann kein Latein!" bekannte er zuerst. Die Argumentation, dass eine gemeinsame Sprache etwas Verbindendes habe, könne er zwar verstehen. Er persönlich glaube und hoffe jedoch, dass diese Sprache die Ausnahme in der Kirche bleiben werde. "Ich finde, es ist wichtig, dass ich die Worte auch innerlich aufnehmen kann. Bei Latein wäre es stärker ritualisiert." Sein Fazit: "Ich wünschte mir viele andere Impulse und Zeichen von Rom, die ebenfalls zusammenführen, statt zu spalten."

"Ich denke, der Papst wollte Tradition und Moderne zusammenbringen und Spaltung überwinden."

"Ein Änderung zum Volk hin in der Sprache des Volkes ist meiner Meinung nach das Richtige."

Pfarrer Marian Szalecki, Kirchengemeinde St. Gottfried Wethmar

Pfarrer Winfried Holtgreve, Leiter Pastoralverbund Lünen-Südost

09.07.2007 Von Katja Sponholz

http://www.waz.de/

Syriacus said...

Dämpfer für die neue Priester-Generation

Benedikt XVI. überrascht die Gläubigen mit der Wiedereinführung der lateinischen Messe


Niemals zuvor war eine Entscheidung von Papst Benedikt XVI. mit solcher Spannung erwartet worden. Seit Monaten kursierten in Rom Gerüchte über die faktische Wiederzulassung der lateinischen Messe. Viele Theologen mochten zunächst nicht glauben, dass sich Benedikt XVI., gerade mal zwei Jahre im Amt, an ein solches Reizthema heranwagen würde. Mit seinem Votum für die Wiedereinführung der 450 Jahre alten „tridentinischen“ Messordnung schreibt der Deutsche auf dem Petrusstuhl Kirchengeschichte. „Die erste große Reform im Pontifikat Joseph Ratzinger, wenn sie auch wie ein Kurswechsel in Richtung Vergangenheit erscheint“, schrieb die Zeitung „La Repubblica“. Andere Kommentatoren sprechen gar von einer „Zeitenwende“.

Steht die Kirche, mehr als 40 Jahre nach dem Zweiten Vatikanischen Konzil (1962-1965), vor einem Schritt zurück in die Vergangenheit? Ausdrücklich meint Benedikt, erst „nach Anrufung des Heiligen Geistes“ habe er seine Entscheidung getroffen. Immerhin sieht er es als notwendig an, neben der kurzen apostolischen Anordnung (Motu Proprio) noch eigens einen Brief an die Bischöfe zu schicken. Dort spricht er beinahe poetisch vom besonderen Reiz, den die geheimnisvolle alte Messliturgie gerade auch auf junge Menschen ausübe. Doch im Kern geht es Benedikt darum, die Bischöfe in der Welt zu beruhigen. Gleich mehrfach mahnt er, dass Streit und Zwietracht unbedingt vermieden werden müssten. Er weiß, dass längst nicht alle Bischöfe freudig hinter seiner Entscheidung stehen – auch in Deutschland herrscht nicht überall Begeisterung.

Im südlichen Europa allerdings sagen manche Katholiken und Kirchgänger, der alte Ritus mit dem guten alten Latein sei doch „viel feierlicher, viel erhabener“ gewesen. „Hic est enim calix sanguinis mei“ klinge einfach viel schöner als „Das ist der Kelch meines Blutes“, wie der erste Satz der Wandlungsworte bei der Eucharistiefeier auf Deutsch heißt.

Spott für „kreative“ Priester

Doch „Papa Ratzinger“ treibt noch anderes um: Seit Jahren macht der konservative Mann aus Bayern aus seinem Unmut über allzu viele Freiheiten meist jüngerer Priester bei der Messe keinen Hehl. Leisen Spott hat er übrig für solche Geistlichen, die die neue Messe als eine „Ermächtigung oder gar als Verpflichtung zur „Kreativität““ sehen; er spricht von „kaum erträglichen Entstellungen der Liturgie“. Auch darum geht es dem Papst in seinem neusten Schreiben.


http://www.pz-news.de/blickpunkte/berichte/93832/

Edgar Fernandez said...

Press release from the Mexican Bishop's conference (CEM):
Nota Informativa sobre Motu Propio "Summorum Pontificum"


La Oficina de Prensa de la Santa Sede ha emitido hoy una nota informativa sobre el Motu Proprio "Summorum Pontificum", de la que reproducimos los párrafos más significativos.

El Motu Proprio "Summorum Pontificum" establece nuevas reglas sobre el uso de la liturgia romana anterior a la reforma efectuada en 1970. Los motivos de esa disposición están claramente explicados en la Carta del Santo Padre a los obispos, que acompaña al Motu Proprio. (Los dos documentos se han enviado a todos los presidentes de las Conferencias Episcopales y a todos los nuncios que los han transmitido a su vez a todos los obispos).

"La disposición fundamental es la siguiente: la liturgia romana tendrá dos formas ("usus"):

a) la forma ordinaria: es la que sigue la reforma litúrgica del Papa Pablo VI en el año 1970, como se encuentra en los libros litúrgicos entonces promulgados; hay una edición oficial en lengua latina, que puede utilizarse siempre y en todo lugar y traducciones en diversas lenguas vernáculas, editadas por las respectivas conferencias episcopales.

b) la forma extraordinaria: es la celebrada según los libros litúrgicos editados por el Beato Papa Juan XXIII en 1962".

En el apartado 8 de la nota informativa se lee que "el obispo del lugar puede erigir una parroquia personal siempre que haya un número bastante consistente de fieles que quieran seguir la liturgia anterior. Convendría que el número de fieles fuera consistente, aunque no comparable al de las otras parroquias".

La nota explica también algunas de las características del Misal de 1962:

"Es un misal en lengua latina "plenario" o "integral", que contiene también las lecturas de las celebraciones (no es distinto del "Leccionario", como el misal sucesivo de 1970).

Contiene solo una oración eucarística, el "canon Romano" (que corresponde a la oración eucarística I del Misal sucesivo, que prevé en cambio la elección entre varias oraciones eucarísticas).

Diversas oraciones (también gran parte del Canon) se rezan en voz baja por el sacerdote, de forma no audible para el pueblo.

Entre las otras diversidades se puede recordar la lectura del principio del Evangelio de San Juan al final de la Misa.

El Misal de 1962 no prevé la concelebración. No dice nada sobre la orientación del altar y del celebrante (hacia el pueblo o no).

La carta del Papa prevé la posibilidad de enriquecimientos futuros del Misal de 1962 (inclusión de nuevos santos y prefacios).

Syriacus said...

09.07.07 MOTU PROPRIO "SUMMORUM PONTIFICUM"
- STATEMENT FROM ARCHBISHOP NICHOLS

In a statement to his priests, on Saturday 7 July, Archbishop Vincent Nichols said: "Pope Benedict's letter is a powerful appeal to us all to have open hearts when it comes to the form of the Mass. The Pope insists that we speak not of 'old' and 'new' rites but of two forms of the one Rite of the Mass."

The Archbishop of Birmingham added: "In recent years, whenever a priest has asked for the private use of the 1962 Missal I have given permission and, generally speaking, provision has been made for groups which have requested this same celebration of Mass."


http://www.birminghamdiocese.org.uk/

Anonymous said...

In Buenos Aires, Cardinal Bergoglio still remains silent. And "AICA" (Press Agence of the Bishops Conference) has completely ignored the Motu Propio.

Of course, this is a clear strategy to undermine the MP and abort its expansion.

Satan has a lot of worh this days.

Tom S. said...

A call to the office of Bishop Jugis of the Diocese of Charlotte reveals that the Bishop will be looking at the situation tomorrow (10 July) and will be putting out a statement as soon as possible because "he knows that many people are waiting to hear" on what the Diocese will be doing regarding the Tridentine rite."

Anonymous said...

FROM CANADA --- As far I can tell, aside from the aforementioned comments from the Archbishops of Toronto and Ottawa, there have been no official comments from any Canadian bishops. Nothing from the Canadian Conference of Catholic Bishops and nothing from the Canadian cardinals.

Has anyone caught anything else from Canada that I might have missed?

Paul said...

I'm sure it will come as no surprise to anyone that the Archdiocese of Los Angeles has yet to acknowledge the existence of Summorum Pontificum.

Anonymous said...

From the DIOCESE OF GRAND RAPIDS, MI
Office of Communications
Bishop Walter A. Hurley’s Statement on “Tridentine Mass”
“In his recent statement our Holy Father, Pope Benedict XVI, has shown his pastoral care and
that of the Church by making an accommodation for those members of the faithful who desire to
worship God with the Mass prayers and related sacramental celebrations of the 1962 Missal of
Blessed Pope John XXIII commonly known as the “Tridentine Mass.” In many ways it reflects
the ability of the Church to incorporate multiple expressions of the same sacramental reality.
The Missal of 1970 of Pope Paul VI and John Paul II (the post-Vatican II liturgy) remains the
“ordinary form” for the celebration of the Holy Eucharist. The 1962 (pre-conciliar) Missal of
Blessed Pope John XXIII is the “extraordinary form” for celebration of the Eucharist.
The Holy Father stated that this accommodation allowing a wider celebration of the 1962
version of the Mass should not be seen as calling into question the abiding significance of the
teachings of the Second Vatican Council. He understood the fact that the teachings of the
Council are in no way diminished by allowing a wider usage of the former (pre-conciliar) ritual
for the Mass and other sacraments.
In the Diocese of Grand Rapids we have already been offering this form of the Mass at Sacred
Heart of Jesus (and earlier at Our Lady of Sorrows) since 1990. This will continue as it has
been. With this history and availability I do not foresee any significant change in the diocese.
The major change with the Motu Proprio is the elimination of the requirement that the priest
seek prior permission to celebrate according to the older traditional ritual.”
Most Reverend Walter A. Hurley
Bishop of Grand Rapids
July 8, 2007

Iosephvs said...

Here is a news clipping from the Philippines, I was so delighted to have read this.

RP Catholic Church ready to hold Latin masses

By Jerome Aning
Inquirer
Last updated 10:48pm (Mla time) 07/09/2007

MANILA, Philippines -- The Philippine clergy is prepared to implement Pope Benedict XVI's directive that allowed greater freedom for the celebration of the Latin Mass, a Roman Catholic prelate said on Monday.

Caloocan Bishop Deogracias Yñiguez said Filipino priests took Latin language courses during their seminary education and would not have difficulty saying mass in Latin to those that request them to do so.

"They are quite capable as far as reading of the Latin missal is concerned, so there would not be a problem," said Yñiguez, a graduate of the San Carlos Seminary in Makati City and a former professor and rector of the Immaculate Conception Seminary in Bulacan.

Yñiguez, however, said Latin proficiency might have been affected since the Latin form of the mass, officially referred to as the Tridentine Mass, was abandoned after the Second Vatican Council in the 1960s.

"Before, we had Latin everyday, but now it's only once a week, and passing the Latin course remains a requirement in the seminary," he told the Philippine Daily Inquirer in a chance interview at the Pope Pius XII Catholic Center in Manila.

Nevertheless, Latin missals, as well as bibles and other prayer books in Latin are still available in many dioceses, according to the bishop. And these can be readily "re-published" should priests and laymen wanted to obtain them, he added.

...Yñiguez, for his part, said the Latin Mass might encourage more people -- young and old -- to study what used to be the lingua franca of the Western World and the official language of the Roman Catholic Church.

According to Yñiquez, scholars continue to study Latin as many historic, philosophical and scientific treatises are written in this language.

He said there would also be some interest and appreciation for the Latin Mass from the younger generation, who, nowadays, only encounter Latin words in their science and political subjects as well as in films such as "Harry Potter" series.

Anonymous said...

Les escribo desde Asunción capital del Paraguay, un pequeño país sudamericano. Lastimosamente desde la publicaciòn del Motu Propio "Summorum Pontificum" no ha habido ni una sola declaración o comunicación ni de la Conferencia Epìscopal Paraguaya (CEP) ni del Arzobispo de Asunción Mons. Pastor Cuquejo. Evidentemente están ignorando lo dispuesto por el Sumo Pontífice con el fin de dejar las cosas tal como están y no están dispuestos a permitir la celebración de la Forma Extraordinaria del Rito Latino.

Saludos en Cristo,


Rubén Villasboa

Matthew said...

Silence in San Francisco.

Alexander said...

It appears a lot of bishops are watering down the doctor in their statements by either talking about divisions and/or older people still attached to the 1962 missal.

Here is what I worry about (quoting from above):

O'Malley also said he does not see a need to change the training of future priests studying at the archdiocese's two seminaries, St. John's and Blessed John XXIII.

It is the Seminarian Question. Sure, the Classical Rite is free but the Bishops who don’t care for it and/or hate it will not let allow for even optional training for it and the older forms of the sacraments in the seminaries. They still have at least some power to hamper the Classical forms by not allowing it in the seminaries unless the Ecclesia Dei Commission does something about it.

Gerald said...

News from the Catholic Bishops Conference of the Philippines:
http://www.cbcponline.net

MANILA, 09 July 2007— “We fully welcome with respect and appreciation the recent Apostolic Letter of Pope Benedict XVI on the “Tridentine” Mass. It clarifies for us the status of the Tridentine Mass in the Latin language,” said CBCP President Archbishop Angel Lagdameo in a statement released today.

Pope Benedict XVI issued Saturday a motu proprio Pastoral Letter entitled “Summorum Pontificum" saying that Tridentine Mass approved by Pope John XXII in 1962 “continues to be permissible as an extraordinary form” of celebrating the Mass.

In the same statement, Lagdameo said that the mass being practiced today by Catholics throughout the world is the “new mass” which was introduced after the Second Vatican Council and approved by Pope Paul VI in 1970, which has become the ordinary form of the mass and more popular among the people because it allows the use of some approved adaptations, including the use of popular languages and dialects.

Supporting the Pope’ Pastoral Letter, Lagdameo stressed that the Tridentine mass has never been forbidden and abrogated but should be celebrated by priests of the Latin Rite only in private masses, in conventual or community celebrations, or in parishes when requested by the faithful but under the guidance of the local bishop.

Lagdameo further said that permission by Pope Benedict to celebrate the Tridentine mass is given on condition that it should follow the formula of the Council of Trent.

But news priests, he said, will require formation before celebrating the Latin mass. (Roy Lagarde)

Gerald said...

Here's the statement from the President of the Catholic Bishops Conference of the Philippines:

STATEMENT ON THE "TRIDENTINE" MASS

We fully welcome with respect and appreciation the recent Apostolic Letter of Pope Benedict XVI on the "Tridentine" Mass. It clarifies for us the status of the Tridentine Mass in the Latin Language.

In accordance with the Apostolic Letter ("Motu proprio") entitled "Summorum Pontificum" of Pope Benedict XVI, the celebration of the so-called Tridentine Mass, which is in the Latin language, as approved by Blessed Pope John XXIII in 1962 continues to be fully permissible as an extraordinary form of the Mass. The Tridentine Mass was never forbidden or abrogated.

The so-called "New Mass" which was introduced after the Second Vatican Council and approved by Pope Paul VI in 1970 has become more popular among the people because it allowed the use of some approved adaptations, including the use of the popular languages and dialects. It became the ordinary form of the Mass, widely celebrated in the parish churches.

When may the Tridentine (Latin) Mass be celebrated? According to the letter of Pope Benedict XVI, it may be celebrated by catholic priests of the Latin Rite: a) in private masses, b) in conventual or community mass in accordance with the specific statutes of the Congregation, c) in parishes upon request of the faithful and under the guidance of the bishop (in accordance with Canon 392). In such Masses, however, the readings may be given in the vernacular.

This permission given by Pope Benedict XVI means that the Mass in Latin and in accordance with the formula of the Council of Trent, hence Tridentine, with the celebrant's back to the faithful may be celebrated, as it was never forbidden or abrogated. For new priests, this will require formation in the Latin Mass.

Now, we are instructed that in the liturgy of the Mass, there is the ordinary form which is that approved by Pope Paul VI in 1970 after the Vatican II; and there is the extraordinary form - the Tridentine (Latin) Mass which is that approved by Blessed Pope John XXIII in 1962. The two forms will have their way of leading the faithful to the true worship of God in prayer and liturgy; and may even be a factor for unity in the Church.


+Angel N. Lagdameo
Archbishop of Jaro
President, CBCP
JULY 9, 2007

Source: http://www.cbcponline.net/presidents/2007/July%209%202007%20A.html

Anonymous said...

Reaction of the Belgian bishops
Reactie van de Belgische bischoppen
Réaction des évêques de Belgique


ENKELE REACTIES OP DE PUBLICATIE VAN HET MOTU PROPRIO
Maandag 9 juli 2007

BRUSSEL (KerkNet/RadVat/RKnieuws.net) – Pater Federico Lombardi, de perswoordvoerder van het Vaticaan, zegt dat de liberalisering van de oude mis in het Latijn geen stap terug is. Integendeel, de beslissing houdt ’een belangrijke boodschap’ in voor hen die zich op hun gemak voelen met de huidige manier om de mis te celebreren. „De liturgie moet met zorg en respect gecelebreerd worden want door haar communiceert men met het mysterie van God.” De huidige liturgie gaat volgens pater Lombardi soms immers ten koste van het gewijde karakter van de eucharistie.
Kardinaal Jean-Pierre Ricard, voorzitter van de Franse bisschoppenconferentie, daarentegen verwacht problemen. „Het in de praktijk brengen van het pauselijk decreet is een delicate aangelegenheid. De meeste priesters hebben nooit de oude liturgie geleerd, anderen zijn ze vergeten.” Hij vraagt zich ook af van welk aantal er sprake moet zijn om te kunnen spreken van een ‘stabiele groep gelovigen’. Tot nu toe zijn er nog niet zoveel aanvragen geweest voor het celebreren van traditionele missen, aldus de kardinaal. „Wij verwachten ons niet aan een tsunami.”
Het bestuur van de Vereniging voor Latijnse Liturgie in Nederland, die zich al veertig jaar sterk maakt voor de viering van de Latijnse liturgie overeenkomstig het Missale Romanum van paus Paulus VI uit 1970, neemt met belangstelling en waardering kennis van het Motu proprio. Behalve voor de Latijnse postconciliaire liturgie zal zij zich voortaan ook gaan inzetten voor de Tridentijnse liturgievieringen. Het bestuur van de Vereniging voor Latijnse Liturgie plaatst zich volledig achter de oproep van de paus dat ieder zijn uiterste best moet doen om „het mogelijk te maken voor al degenen die werkelijk eenheid wensen om in die eenheid te blijven dan wel om die eenheid opnieuw te bereiken”.
Kardinaal Dario Castrillon Hoyos, voorzitter van de commissie Ecclesia Dei (opgericht in 1988 om na te gaan hoe men opnieuw de volledige eenheid tot stand kon brengen met de volgelingen van Lefebvre), zegt dat de paus de traditionalistische katholieken van mgr. Lefebvre tegemoet komt door de liberalisering. „Gelovigen die de mis willen volgen volgens de oude ritus moeten niet beschouwd worden als gelovigen van tweede rang”, klinkt het. Aanhangers van mgr. Lefebvre van hun kant moeten de waarde en geldigheid van het nieuwe missaal aanvaarden. „Het moet duidelijk zijn. Dit motu proprio is zeker geen terugkeer naar het verleden en beoogt helemaal niet de bevoegdheid van de bisschoppen te verminderen.” Traditionalisten reageerden al kort na de publicatie positief. „De Latijnse mis is in haar recht hersteld”, luidt het. Toch stellen ze, bij monde van mgr. Bernard Fellay, dat er nog moeilijkheden blijven bestaan met het Vaticaan.


--------------------------------

MOTU PROPRIO ‘SUMMORUM PONTIFICUM’
Maandag 9 juli 2007

BRUSSEL (KerkNet/VIS/RadVat/CNA) - Paus Benedictus XVI publiceerde zaterdag het Motu proprio ‘Summorum Pontificum’, waarin hij ruimere mogelijkheden schept om de preconciliaire liturgie, de zogenaamde Tridentijnse liturgie, te vieren (zie berichtgevng zaterdag). De viering van de Latijnse liturgie overeenkomstig het na het Tweede Vaticaans Concilie uitgegeven Missale Romanum van paus Paulus VI uit 1970, dat nadien twee maal werd aangepast, blijft de ‘gewone vorm’. Maar de mogelijkheden tot viering van de Tridentijnse liturgie, in het Motu proprio omschreven als een ‘buitengewone vorm’ van liturgieviering en gebaseerd op het missaal van 1962, worden sterk verruimd. Beide vormen zijn volwaardige uitingen van de liturgische traditie van de rooms-katholieke Kerk, heet het.
De paus wijst erop dat generaties gelovigen zich geestelijk gevoed en gesterkt hebben door deze vorm van liturgie en erkent dat het terugdringen van de preconciliaire liturgie de hoofdreden is voor de breuk met de volgelingen van bisschop Lefebvre. Concreet betekent het Motu proprio dat katholieke priesters, zonder bijzondere toestemming, de Romeinse missaal van 1962 kunnen gebruiken voor een privémis, op iedere dag behalve tijdens het Paastriduum. Ook religieuze gemeenschappen kunnen gezamenlijk eucharistie vieren volgens deze ritus. De maatregel gaat in vanaf 14 september. In parochies waar bij ‘stabiele groepen gelovigen’ de wens bestaat om de mis van 1962 te vieren (het aantal wordt niet aangegeven), zal de pastoor daaraan gehoor dienen te geven, maar in dit geval niet zonder vooroverleg met de diocesane bisschop. Daarbij dient de eenheid van de parochie in het oog gehouden te worden. Het Motu proprio geeft de aanbeveling de lezingen, ook volgens het missaal van 1962, in de volkstaal te houden. Bij onenigheid tussen bisschop en gelovigen, kan het probleem aan de Pauselijke Commissie Ecclesia Dei worden voorgelegd.
Het Vaticaan wijst erop dat het missaal van 1962 niets zegt over de concelebratie (die sinds Vaticanum II wordt aangemoedigd) en al evenmin over de vraag of de priester al of niet met het gezicht naar het volk de eucharistie viert. De mis volgens de Tridentijnse ritus kan dus op beide manieren. De katholieke traditionalisten mogen de liturgische kalender van 1962 behouden, mits toevoeging van enkele heiligen. Er is ook het probleem van de bijbellezing. Als men de liturgie volgens de oude ritus viert, moet men in principe ook de volgorde van de lezingen daarvan aanhouden volgens de uitgave die door Rome werd goedgekeurd. Tot slot is er nog het probleem van de eucharistische gebeden, die na het Tweede Vaticaans Concilie ontstaan zijn.

Anonymous said...

Diocese of Lafayette, LA (via Diocesan Website)

Pope Benedict XVI has issued an Apostolic Letter concerning the use of the 1962 edition of the Roman Missal which calls for Mass to be celebrated in Latin. Mass was celebrated in this form in the few years before the Second Vatican Council. In his letter, the Holy Father makes it clear that the Mass, as we now know it in English, will continue to be the ordinary or usual form since it has proven to be so effective in the spiritual lives of our people. Parishioners will not see much change, if any, in their parish churches. In fact, the faithful have nothing to fear. Not much will change in the Diocese, since I have already granted permission in individual cases for the use of the 1962 Roman Missal.

Anonymous said...

Albany (NY) Bishop Howard Hubbard's tepid reponse ("There is the reality that there are many priests in our diocese already serving two or three parishes and few priests who are trained to celebrate the 1962 Latin form")is referenced in this article by the Albany Times Union:

http://timesunion.com/AspStories/story.asp?storyID=604560&category=FRONTPG&BCCode=HOME&newsdate=7/10/2007

Syriacus said...

10/07/2007 14.04.05

http://www.radiovaticana.org/it1/Articolo.asp?c=143921


Con il Motu proprio sul Messale Romano del 1962, Benedetto XVI dimostra di essere un padre di tutti: così, l’arcivescovo di Bari, Francesco Cacucci, sul Summorum Pontificum






Il Motu proprio Summorum Pontificum risponde agli sforzi della Chiesa di permettere a tutti coloro che lo desiderino di “restare nell’unità o di ritrovarla”. E’ quanto viene sottolineato dai presuli svizzeri. Per aiutare i fedeli a comprendere il documento del Papa dal punto di vista liturgico, il presidente dell’organismo episcopale elvetico, mons. Kurt Koch, ha redatto un’introduzione disponibile sul sito Internet della Conferenza episcopale elvetica (www.sbk-ces-cvs.ch). Apprezzamento per il Motu proprio viene espresso anche dall’episcopato austriaco. In un documento firmato, tra gli altri, dall’arcivescovo di Vienna, il cardinale Christoph Schönborn, si mette l’accento sull’intenzione del Papa di “superare le divisioni della Chiesa, per attingere più profondamente alle sorgenti del Mistero di Cristo”. Un documento, dunque, che unisce e non divide, come sottolinea l’arcivescovo di Bari-Bitonto, mons. Francesco Cacucci, intervistato da Alessandro Gisotti:


R. - Credo che sia fondamentale partire dal fatto che il Papa è padre di tutti, e quindi dev’essere padre di coloro che vivono nella Chiesa, con sensibilità diverse. Fermo restando che il Magistero della Chiesa, che a noi è giunto dal Concilio Vaticano II, diventa normativo per tutti, il riferimento ad un Messale precedente a quello di Paolo VI, che non è stato mai abolito - come sottolineato nella Lettera con cui il Santo Padre accompagna il Motu proprio - questo precedente Messale resta in vigore per coloro che hanno avuto difficoltà ad accettare, soprattutto in alcuni Paesi, un’interpretazione forse con creatività selvaggia, del Vaticano II. Credo però che questo problema non sia legato alla nostra realtà italiana.


D. - Qual è la sua esperienza di pastore in una grande diocesi, come quella di Bari-Bitonto, riguardo alla Messa in latino, al rapporto dei fedeli con l’uso del latino nella liturgia?


R. - Si può dire che nella nostra diocesi non ci sono stati episodi, o almeno, io non ne conosco, di “creatività selvaggia” dopo il Vaticano II. Questo ha facilitato un atteggiamento di grande equilibrio. Il cantare il Pater noster in latino, durante la Messa, per noi è abituale, o cantare il Kyrie o anche il Gloria in latino, questo non fa difficoltà. Ecco perché da parte del nostro popolo sarebbe del tutto inconsueto chiedere di celebrare una liturgia eucaristica in latino. Nel momento in cui si presentasse l’occasione, non credo che ci sarebbero difficoltà. Il nostro popolo è abituato anche a tener presente in latino, durante le celebrazioni.


D. - In realtà, questo Motu proprio che regolamenta l’uso del Messale del 1962 - soprattutto pensando alla Lettera che il Papa ha inviato ai presuli - mette l’accento anche sulla sacralità del Messale di Paolo VI che, ricordiamo, è la forma ordinaria, come il Santo Padre sottolinea...


R. - Vorrei aggiungere che, durante l’ultimo Sinodo dei vescovi sull’Eucaristia, Sinodo al quale ho partecipato, molte voci si sono levate da parte dei vescovi di tutto il mondo, per recuperare il senso del mistero nella celebrazione dell’Eucaristia e in genere nella liturgia. Quindi, questa esigenza è un’esigenza diffusa in tutto il mondo. Penso poi soprattutto a quei vescovi che provenivano dai Paesi dell’est e che hanno sofferto molto, a volte anche la persecuzione, per essere fedeli e per rispettare il mistero eucaristico. Ecco perché forse le reazioni che si sono avute attraverso Léfébvre in alcuni Paesi sono state anche una reazione ad una “creatività selvaggia” e forse ad una mancanza di rispetto, anche, della dimensione del mistero che sempre accompagna la liturgia eucaristica che è la “Divina Liturgia”, come dicono gli orientali.

Syriacus said...

10. Juli 2007, 10:36
Wenn ein Bischof wegen des Motu Proprio weint


Kritische bis absurde Reaktionen auf das Motu Proprio: "Wir sind Kirche", H. J. Meyer, Hans-Jürgen van Schewick, R. Breitenbach, "Europolitian" und ein italienischer Bischof.

Vatikan (www.kath.net)
Das Papstschreiben „Motu Proprio (MP) „Summorum Pontificum“ und das Begleitschreiben von Papst Benedikt an die Bischöfe der Kirche hat international für kritische ebenso wie für absurde Reaktionen gesorgt.

Die Gruppe „Wir sind Kirche“, von der sich die römisch-katholische Kirche mehrfach distanziert hat, hat in einem „Aufruf an Gemeinden – Appell an Bischöfe“ folgendes veröffentlicht: „An alle Bischöfe, die sich dem Zweiten Vaticanum verpflichtet fühlen, appelliert die KirchenVolksBewegung, ihre Gemeinden in diesem Sinne zu ermutigen und zu bestärken. Wenn es dem Wunsch des Papstes folgend eine neue Liturgische Bewegung geben soll, so kann diese nicht durch einen schematischen an der Vergangenheit orientierten Rückgriff auf vorkonziliare Messtexte erfolgen, die von einem anderen Kirchenverständnis und Priesterbild ausgehen.

Basis kann nur das Zweite Vatikanum mit der darauf aufbauenden theologischen Forschung und pastoralen Praxis sein. Stichhaltige theologische Argumente für die angeblichen Defizite des jetzigen Messbuchs wurden bisher nicht vorgebracht. Dabei wird oft mit einem Opferbegriff argumentiert, der weder biblisch noch aus der Tradition der römischen Liturgie haltbar ist.“

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Hans Joachim Meyer, Präsident des Zentralkomitees der deutschen Katholiken, und Hans-Jürgen van Schewick, Berlins oberster katholischer Laienvertreter, fürchten im „Berliner Tagesspiegel“, dass es zu Spaltungen in Gemeinden kommt. Schewick, meint, dass die neue Messe dem Sinn der Bibel mehr als die alte Form entspreche und behauptet: „Jesus hat sich beim Abendmahl auch den Jüngern zugewandt und ihnen nicht den Rücken gezeigt.“ Meyer ortet schließlich in der Begeisterung für die lateinische Liturgie einen „Feuilleton-Katholizismus“, der „einem Hang zum Numinosen“ fröne und einen Widerwillen habe gegen alles, was Gemeinschaft ist.

Die Berliner Zeitung selbst sorgte mit dem folgenden Satz für einen Beitrag für die Absurditätensammlung: "Die Deutsche Bischofskonferenz geht davon aus, dass die alte Messe wegen der antisemitischen Passagen an Karfreitag verboten ist." (Anmerk. d. Red.: Am Karfreitag gibt es grundsätzlich keine Heiligen Messen.)

Der Würzburger Pfarrer Roland Breitenbach meinte in einem Kommentar: "Man will mit der alten Messe ein Zeichen setzen und der katholischen Kirche wieder einen überholten Kurs verordnen. Zum Beispiel wollen die Traditionalisten, die jetzt laut schreien, einen Sieg errungen zu haben, nichts von einer ökumenischen Bewegung wissen. Die Religionsfreiheit, auch ein Ergebnis des Konzils, halten sie für eine List des Teufels. .. Das alles (und manches mehr) sind für die Zukunft der Kirche nach unserer Ansicht geradezu tödliche Konsequenzen der alten Messe. Während die dt. Bischöfe anscheinend kommentarlos das Papier entgegen genommen haben, erklärte der Erzbischof von Toulouse: 'In Frankreich wünschten wir uns dieses Dokument nicht.'"

Absurdes zum MP hat auch die Zeitschrift „Europolitian“ zu verkünden. „Benedikt XVI. macht das Predigen auf Lateinisch wieder möglich“, heißt es in der Schlagzeile. Im Text selber ist zu lesen: „Als humanistisch gebildetem Intellektuellen und Liebhaber der lateinischen Sprache liegt Joseph Ratzinger der alte Messritus sicherlich besonders am Herzen. Gilt er doch selbst am Vatikan als einer der wenigsten, die sich souverän in der Sprache Ciceros und der Kirchenväter unterhalten können. In seinem Begleittext zum apostolischen Schreiben entschuldigt der Papst seine Vorliebe für die lateinische Sprache, und räumt ein, dass diese heute nicht mehr ,häufig anzutreffen’ sei. Er selbst hänge aber mit ,Liebe und Zuneigung’ an der lateinischen Messe.“

Für Erheiterung sorgt bei Katholiken auch ein Bericht der "Deutschen Welle" (DW). Diese schreibt wörtlich: "Die alte tridentinische Messfeier ist nun als Liturgieform für "außerordentliche" Ereignisse zugelassen." Die DW lässt übrigens auch Rainer Kampling, Professor für katholische Theologie an der Freien Universität Berlin, zu Wort kommen, der folgendes behauptet: "Zwischen der Intention des Papstes und den verschiedenen Lesarten dürfte schnell eine Kluft aufbrechen, weil gerade diejenigen, die er eigentlich versöhnen wollte, auf ihren Internetseiten diese Entscheidung als einen Sieg über das II. Vatikanische Konzil feiern."

In die Kategorie „Absurdes“ fällt auch die Reaktion des italienischen Bischofs Luca Brandolini, einem Mitglied der Liturgiekommission der italienischen Bischofskonferenz. Brandolini zeigte sich über das Schreiben wenig begeistert und meinte gegenüber der Zeitung „La Repubblica“: „Ich kann die Tränen nicht zurückhalten, das ist der traurigste Moment in meinem Leben als Mann, als Priester und als Bischof!"


http://www.kath.net/detail.php?id=17256

Syriacus said...

(Reaction of the Dean of the Cathedral of )Frankfurt

Minderheiten-Problem


Herr Stadtdekan Tilmann, ab sofort ist die tridentinische - also die lateinische - Messe in den katholischen Kirchen wieder erlaubt. Müssen wir jetzt damit rechnen, dass sich die Pfarrer beim Gottesdienst von der Gemeinde abwenden?

Der alte, tridentinische Ritus ist nach dem Zweiten Vatikanischen Konzil 1962 regelrecht verboten worden, eine seltsame Sache nach 450 Jahren. Diese scharfe Entscheidung hat Papst Benedikt jetzt korrigiert. Er hat diesen Ritus als weitere Möglichkeit freigegeben.

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Wird dieser Ritus also nun in Frankfurt flächendeckend eingeführt?

Bisher hatten wir die Praxis, dass der nachkonziliäre Ritus flächendeckend galt und an einer Stelle, nämlich in St. Leonhard, die tridentinische Messe jeweils mittwochs abends gefeiert wurde. Und zwar von Priestern, die der Bischof speziell ausgesucht hatte. So ist es bis heute.

Wird es weitere Gemeinden geben, die diesen Weg gehen?

Es könnte passieren, dass eine Gruppe von Gläubigen die Feier einer solchen außerordentlichen Messe beantragt. Dann ist es zunächst Sache des Pfarrers, ob er das einbaut in sein Gottesdienst-Programm. Wenn es dabei Schwierigkeiten gibt, müssen sich beide an das bischöfliche Ordinariat wenden.

Sehen Sie ein Bedürfnis bei den Gläubigen nach dieser Gottesdienst-Form?

Nach meiner Einschätzung ist mit dem Angebot in St. Leonhard genügend Bedürfnis aufgefangen worden. Einer unserer Dom-Pfarrer zelebriert dort auch die tridentinische Messe. Einen interessanten Verhandlungspartner haben wir außerdem in Herrn Mosebach (der Frankfurter Schriftsteller Martin Mosebach hat die Aufgabe der lateinischen Messe als Sündenfall bezeichnet, d. Red.).

In St. Leonhard treffen sich mittwochs um 18.30 Uhr etwa 30 Leute. Ist damit das Bedürfnis in Frankfurt tatsächlich gedeckt?

Meines Wissens sind es so 40, 50 Leute aus dem gesamten Rhein-Main-Gebiet. Das sind sehr überzeugte Menschen, die der so genannten alten Messe hinterhertrauern und froh sind, dass sie wenigstens diese Gelegenheit haben.

Könnte man mit einer, für viele ja auch neuen Form des Gottesdienstes nicht neue Leute in die Kirchen locken?

Mit der Bedingung, dass sich eine Gruppe finden und ihr Bedürfnis anmelden muss, ist ja gegeben, dass man die Entwicklung erst abwartet. Ich kenne keine solche Gruppe. Das wird mit Sicherheit ein Minderheiten-Phänomen bleiben. Auch Kardinal Lehmann hat die Einschätzung geäußert, dass man nicht mit einer großen Welle von Anträgen rechnet.

Sie sind für den Dom verantwortlich. Können Sie sich vorstellen, dass es auch dort eine alte Messe geben wird?

Warum nicht? Aber wir haben jetzt die Regelung mit St. Leonhard, die seit Jahren bewährt ist. Es müsste einen speziellen Grund geben, dass man in den Dom geht.

Wenn Sie gefragt würden, ob Sie eine lateinische Messe halten würden - würden Sie den Ritus überhaupt beherrschen?

(lacht) Ich kann sagen, ich bin 1965 zum Priester geweiht worden, und wir haben im Priesterseminar noch die alte Messe gelernt. Wenn ich tief in meinem Gedächtnis grabe - ich glaube, ich könnte es noch.


http://www.fr-online.de/frankfurt_und_hessen/lokalnachrichten/frankfurt/?sid=4787669a4402ea9b28b9f84e15ebdab4&em_cnt=1169932

Ad Orientem said...

From the diocese of Pittsburgh. It's not encouraging...
http://www.diopitt.org/postingboard/gensec
_latinmass.pdf

Anonymous said...

The Diocese of Rockville Centre in NY just has this on its site:

"This instruction, which takes effect on September 14, 2007 grants permission to priests to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal Promulgated by Blessed John XXIII in 1962.

In the Diocese of Rockville Centre, the Mass using the Roman Missal of 1962 is offered each Sunday at 11:00 a.m. in the Chapel at St. Pius X in Uniondale and on the First Sunday of each month (11:00 a.m.) at the Church of the Sacred Heart in Cutchogue."

Anyone else get the feeling that responses like this are just trying to convince the laity that the diocese has already fulfilled its obligation and therefore the motu proprio doesn't apply to them?

By the way, the St. Pius X Chapel is an old diocesan seminary used as a retirement home for elderly priests. Fair enough, but it's also used as a residence for priests who were removed from public ministry because of pending sexual abuse charges. (http://www.bishop-accountability.org/news/2003_02_26_Ciolli_GroupWants_MILLAR.htm)

Anonymous said...

Hmm, link got messed up:

http://www.bishop-accountability.org/news/2003_02_26_Ciolli_GroupWants_MILLAR.htm

Anonymous said...

Mons. Coletti (bishop of Como, one of the enemies of Latin Mass)
Anche sul Lario le funzioni religiose con il vecchio rito
MESSA IN LATINO
«Il vero cambiamento non è l'utilizzo del latino, perché era già possibile celebrare la messa in questa lingua. La novità introdotta dal Papa è, invece, la possibilità di richiedere di seguire il rito pre-conciliare. Da settembre, i parroci della nostra diocesi come di tutte le altre dovranno acconsentire a questa eventuale richiesta dei fedeli ove ci fossero le condizioni».
Il vescovo di Como, monsignor Diego Coletti, interviene dopo la pubblicazione del 'motu proprio' di papa Benedetto XVI, che ha fatto discutere soprattutto proprio in vista della possibilità per i fedeli di chiedere direttamente al parroco la celebrazione dei riti liturgici in latino.
«Il documento del Papa - chiarisce monsignor Diego Coletti - prende in esame non la richiesta della celebrazione in latino, ma la richiesta della celebrazione secondo il rito pre-conciliare. Dal 1970, per poterlo usare ancora, era necessario chiedere, motivandola, la licenza al vescovo. E quando le motivazioni erano accompagnate da un rifiuto del Concilio Vaticano II, o da un giudizio negativo sulla riforma liturgica, la richiesta non era accettata. Da questo punto di vista è cambiato veramente poco, perché si passa semplicemente da una richiesta che doveva essere inoltrata al vescovo, a una richiesta che viene inoltrata direttamente al parroco».
Da settembre dunque, quando il 'motu proprio' sarà in vigore, toccherà ai parroci lariani prendere una decisione in caso i fedeli si facciano avanti per chiedere questo tipo di celebrazione.
«La richiesta non può essere avanzata da singoli credenti o persone che all'improvviso maturano la scelta di voler partecipare a una messa secondo il rito pre-conciliare - continua il vescovo di Como - Si deve trattare di un consistente gruppo di fedeli che dimostri di avere un costante riferimento a questa spiritualità e liturgia. Si esclude la legittimità di una richiesta fatta nell'immediato, in base a motivi di tipo ideologico o di schieramento a favore della tradizione».
Monsignor Coletti focalizza poi l'attenzione sullo scopo dell'intervento del Papa.
«L'obiettivo - precisa il vescovo di Como - è di offrire una maggiore comunione e il rispetto fraterno fra questi gruppi tradizionalisti, di aprire spazi di rispetto e di accoglienza per sensibilità che non vanno immotivatamente castigate, favorendo sempre di più l'unità e la concordia fra i cristiani».
«Anche nella nostra diocesi - conclude monsignor Diego Coletti - si stanno formando numerose comunità di cristiani di rito orientale, cattolici non solo ortodossi, ai quali si farà di tutto per poter consentire la celebrazione dell'Eucaristia nel loro rito. Perché non è soltanto questione di lingua. È una questione di gesti, di struttura del rituale, di calendario, di sottolineature spirituali. Questo non dovrebbe scandalizzare nessuno, perché la Chiesa cattolica è bella proprio perché è varia».
Anna Campaniello

frival said...

Diocese of Manchester (New Hampshire)
---
STATEMENT OF BISHOP JOHN B. MCCORMACK
REGARDING MOTU PROPRIO OF POPE BENEDICT XVI
“SUMMORUM PONTIFICUM”
JULY 7, 2007

Today, our Holy Father, Pope Benedict XVI, published an apostolic letter (Motu Proprio) entitled Summorum Pontificum and an accompanying letter to the bishops of the world. While his apostolic letter addresses the use of the Roman Missal (the liturgical book that contains the prayers and rules for the celebration of the Mass), his letter to the bishops expresses his deep pastoral concern for all the Catholic faithful.
In his Motu Proprio, Pope Benedict XVI reminds us that “the Church's rule of prayer corresponds to her rule of belief.” Thus, over time various Popes and the Bishops have shaped the liturgical prayer of the Church, to best express the mysteries it celebrates.
Prayerful celebration of the Sacraments in the Roman Catholic Church, especially the Eucharist, nourishes people’s relationship with the Lord and teaches them what Christ Himself taught. Since 1970, the Church has used liturgical books that renewed the Roman Rite of the Mass, including its translation into vernacular languages. Pope Benedict XVI notes prominently in his Motu Proprio that this has been welcomed by bishops, priests and faithful around the world.
In 1984, and again in 1988, the late Pope John Paul II provided for a limited use of the Roman Missal published by Blessed John XXIII in 1962. His decisions were motivated by his pastoral concern for some of the Catholic faithful who desired to participate in the celebration of Mass using this prior form of the Roman Rite. With the publication of today’s Motu Proprio, Pope Benedict XVI continues this tradition of extending the Church’s pastoral concern to all the members of the Lord’s flock.
In Summorum Pontificum, and in his accompanying letter, Our Holy Father asks the bishops and priests of the world to labor together, as pastors in the Lord’s Name, to seek to provide additional accommodations to those who wish to participate in the celebration of the Roman Rite in the form ratified by Blessed John XXIII in 1962. This extraordinary form is not intended to replace or supplant the ordinary form, namely the Roman Missal published by Pope John Paul II in 2000 that is celebrated in parishes throughout New Hampshire every day of the year in the vernacular language. Therefore, as the Pope notes in his accompanying letter, “it is not appropriate to speak of these two versions of the Roman Missal as if they were ‘two Rites.’ Rather, it is a matter of a twofold use of one and the same rite.”
Pope Benedict XVI reminds us that the Roman Rite is a “rich treasure” that binds each local Church with the universal Church. It is in this spirit that Bishop Christian and I, along with the pastors of our parishes in New Hampshire, intend to prepare to address the accommodations envisioned by Our Holy Father later this year. Our goal is to make room for all Catholics around the Lord’s Table.
The provisions of Summorum Pontificum take effect September 14, 2007. Between now and then, Bishop Christian and I will consult with the Deans and Pastors, as well as with the consultation bodies of our Diocese, regarding how we can best carry out the objectives of Our Holy Father in the watchful spirit which he commends to us — one of “peace and serenity.”
It is worth noting that in the letter that accompanies the Motu Proprio, that Pope Benedict XVI points to one singular “positive reason” that motivated his decision to develop this apostolic letter.
Pope Benedict XVI writes that “it is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to make it possible for all those who truly desire unity to remain in that unity or to attain it anew.”
May his hope be our hope, and the experience of every Catholic.
---
I consider that the most positive outcome one could have expected.

Brian Day said...

Note: As of today, there are only 2 authorized TLM's in the Diocese: 7:00AM in the north end of the diocese, and 8:00AM in south end of the diocese. All for the claimed 1 million+ Catholics.

DIOCESE OF ORANGE
OFFICE OF THE BISHOP
MEMORANDUM

To: The Presbyterate of Orange
From: Most Reverend Tod D. Brown
Re: The Motu Proprio Summorum Pontificum
Date: 10 July 2007

On Saturday, July 7, 2007, our Holy Father, Pope Benedict XVI issued an Apostolic Letter “Motu Proprio data,” (on his own initiative) entitled, Summorum Pontificum, on the use of the Roman liturgy prior to the reform of 1970. Together with the Motu Proprio was a personal letter from the Holy Father to the Bishops of the world that provided an historical and pastoral context for the issuance of the Motu Proprio.

The following link to the Bishop’s Committee on the Liturgy newsletter (http://www.usccb.org/liturgy/bclnewsletterjune07.pdf) will provide a copy of the Motu Proprio together with its introductory letter from our Holy Father as well as a series of “Twenty Questions on the Apostolic Letter Summorum Pontificum” prepared by the Secretariat for the Liturgy of the United States Conference of Catholic Bishops, that may provide helpful directives in our appropriate pastoral response to the Apostolic Letter.

I welcome the Holy Father's call for unity within the Church and especially toward those who are attached to celebrating the Mass according to the Missal of 1962. My abiding desire is for unity and harmony among all our Catholic faithful in our Diocese. That is why, in anticipation of the promulgation of this Moto Proprio, I took the initiative to inaugurate an additional Latin so-called “Tridentine” Mass at the Pope John Paul II Center.

Our Holy Father clearly underscores the fact that the norm or “Forma ordinaria” of the Eucharistic Liturgy remains the Missal published by Pope Paul VI, now in its third typical edition. Use of the last version of the Missale Romanum published under the authority of Blessed John XXIII in 1962, will now be able to be used as a “Forma extraordinaria” of the liturgical celebration under the provisions expressed in the Apostolic Letter.

I urge all pastors to join me in a common pastoral approach to the implementation of the Moto Proprio. It is the prerogative of pastors when requested by “a group of faithful (coetus fidelium) attached to the previous liturgical tradition exists stably (or continuously) (continenter exsistit),” i.e., parishioners in the full canonical sense of that term, and who request the celebration of the Holy Mass according to the rite of the Roman Missal published in 1962, together with the other liturgical celebrations as specified in the Apostolic Letter, it is their prerogative to “willingly accede (libenter suscipiat) to their requests, if the following conditions can be pastorally met:

· The availability of a priest, in good standing, who can demonstrate a minimum rubrical and linguistic ability to celebrate the extraordinary form.

· The ‘group’ of the faithful (that) exists ‘stably’ needs to be of sufficient number to warrant the public use of the forma extraordinaria. Individuals who are not geographically or intentionally part of a particular parish community should have recourse to their proper parish with their request or to the existing public celebrations that presently are offered in the Diocese of Orange at Mission San Juan Capistrano and Pope John Paul II Center.

· If the public celebration of the Eucharist in forma extraordinaria is conceded in accord with the norms as articulated in the Apostolic Letter (Art. #6), serious consideration should be given in using the Readings in the vernacular using the reformed Lectionary for Mass and its expanded cursus of Scripture texts. In this way, the entire parish community, whether utilizing the forma ordinaria or the public forma extraordinaria may be united in heart and mind around a single proclamation of God’s word.

While great responsibility is placed upon the pastor of the local parish in making these pastoral determinations, it remains for the Bishop of the Local Church in his role as moderator of the liturgy in his own diocese, to insure peace and serenity in the implementation of the universal norms of the Church regarding the worthy celebration of the liturgy as well as to intervene to prevent abuses from arising with regard to liturgical celebrations in his diocese.

As pastors charged with the care of souls it is incumbent upon us to do whatever we can to help build a greater sense of communion in our local Church where divisions may exist particularly in areas of liturgical praxis. May this Apostolic Letter be an opportunity for us all to renew our commitment to being worthy stewards of the Holy Mysteries faithfully celebrated in accord with the rich Tradition of the Church.

Anonymous said...

Still not a peep out of Los Angeles Archdiocese, Monterey Diocese or San Bernardino Diocese.

Anonymous said...

“I am the only bishop in Wisconsin who does not now give permission for the Mass of Blessed John XXIII, as I did not feel the adequate catechesis was in place,” Bishop Robert Morlino of Madison told the Register. “But now that the Holy Father has indicated his desire for this extraordinary form to be more widely used, not only will the decree be implemented, but I intend to take the lead. I hope myself to celebrate this Mass, through which I found my own vocation.”

Anonymous said...

From the Diocese of Steubenville:

Mass using the missal of 1962 does not mean just using Latin rather than English, Bishop R. Daniel Conlon said. Though most priests would be able to read the necessary Latin words for a Tridentine Mass, the ritual is different for both the priests and the people. "For example, the rite has a lot more gestures," he said....

Pope Benedict XVI's letter and norms... should be received in a spirit of calm, Bishop Conlon said. "I intend to take the matter one step at a time. Obviously it took Pope Benedict some time to get to the point of issuing this letter. I want to exercise the same degree of caution in the Diocese of Steubenville. Besides I do not anticipate a widespread public use of the 1962 missal because the Holy Father's directive require" a group of faithful attached to the previous liturgical tradition, which exists already....


The article twists the words of the motu proprio and ignores most of it. It is full of double speak and irrelevant comments. His Excellency has missed a great opportunity to generously cooperate with the Holy Father and instead chooses to downplay the importance of this document.

Anonymous said...

What was said for some friends about the brazilian bishops reaction is really true. It appears there is an agreement between bishops for silencing the motu proprio.
Where I live, diocese of São José dos Campos, our bishop Dom Moacir Silva haven't said anything and when a newspaper asked him about it, he said he wouldn't comment.

FGD - BRAZIL

Anonymous said...

From Brazil, Diocese of Santa Cruz do Sul:

Entre Trento e o Vaticano II – D. Sinésio Bohn
sexta: 13 de julho de 2007

Entre exultações de tradicionalistas e preocupações dos defensores do Concílio Vaticano II, o papa Bento XVI liberou os católicos da reforma litúrgica do Concílio Vaticano II, promulgada pelo papa Paulo VI. As disposições pontifícias estão contidas em dois documentos: uma carta apostólica de iniciativa pessoal do papa sob o título “Summorum Apostolorum” (Os Sumos Pontífices) e uma carta pessoal aos bispos, explicando as medidas adotadas. Aqui vai uma rápida síntese dos documentos:

Há dois modos de celebrar a Missa e os Sacramentos da Igreja: Um ordinário e outro extraordinário. O ordinário, que segue a liturgia reformada pelo Concílio Vaticano II e promulgada pelo papa Paulo VI. O extraordinário, que segue a liturgia inspirada pelo Concílio de Trento e promulgada pelo papa Pio V.

Nas Missas sem povo os sacerdotes católicos de rito latino podem seguir livremente o Missal de Pio V ou de Paulo VI.

As comunidades de vida consagrada e as sociedades de vida apostólica também podem livremente celebrar segundo um ou outro Missal Romano.

Nas paróquias onde há um grupo estável de fiéis com saudades do modo pré-Vaticano II, o pároco deve atendê-los. Em dias de semana, sempre; aos domingos e em festividades pode haver uma celebração assim.

Em circunstâncias particulares, os fiéis podem solicitar a celebração extraordinária também dos demais Sacramentos. Os bispos podem administrar o Sacramento da Confirmação segundo o modo antigo. E os clérigos celebrar a Liturgia das Horas segundo o Breviário antigo.

Os bispos, para favorecer a liberdade das pessoas e dos grupos desejosos do modo antigo, podem criar uma paróquia pessoal ou nomear um capelão para tais grupos.

Na carta pessoal o Papa procura desfazer dúvidas e objeções às novas regras. Estas entrarão em vigor dia 14 de setembro de 2007, festa da Exaltação da Santa Cruz.

O objetivo do Papa é a unidade da Igreja e a liberdade dos católicos.

No Brasil temos uma Diocese pessoal para os grupos desejosos do modo antigo: A Administração apostólica Pessoal São João Maria Vianey, cujo bispo é Dom Fernando Areas Rifon, em comunhão com o Papa e com o episcopado brasileiro.

Em Santa Cruz do Sul já nomeei um capelão para os grupos desta sensibilidade e estamos em plena comunhão.

Diamantino, 12/07/2007.


Dom Sinésio Bohn
Bispo de Santa Cruz do Sul

-x-x-x-x-x-x-

Diocese of Dourados

De novo a missa em latim? – D. Redovino Rizzardo
sexta: 13 de julho de 2007

No dia 7 de julho, o Vaticano publicou uma Carta Apostólica de Bento XVI, destinada a facilitar a celebração eucarística segundo o antigo Missal Romano, em vigor até a reforma introduzida por Paulo VI, em 1970. No documento, o Papa também lembra que a Missa em latim nunca foi abolida; ela continua sendo rezada em diversas circunstâncias, por inúmeras pessoas e comunidades –, como qualquer outra língua.

Como se lembra, durante o Concílio Vaticano II (1962/1965), a Igreja sentiu necessidade de rever algumas de suas posições em relação ao mundo e à sociedade. Nesse esforço de “aggiornamento” – como então se falava –, começou-se pela liturgia, na convicção de que a renovação parte da oração. Foi assim que, em 1962, João XXIII fez uma primeira revisão do Missal Romano, deixando o latim como língua litúrgica. Em 1970, seu sucessor, Paulo VI, avançou bem mais, e a nova reforma – em vigor até os nossos dias –, entre outras novidades, autorizou o uso do vernáculo na celebração dos sacramentos, sem, contudo, proibir o latim.

Por que Bento XVI emanou um decreto que, à primeira vista, apresenta todos os sinais de uma volta ao passado? Prevendo as críticas e o desgaste que a medida suscitaria em muitos ambientes, ele mesmo dá a resposta: «Trata-se de chegar a uma reconciliação interna no seio da Igreja. Olhando para o passado, para as divisões que no decurso dos séculos dilaceraram o Corpo de Cristo, tem-se continuamente a impressão de que, em momentos críticos, quando a divisão estava para nascer, não foi feito o suficiente por parte dos responsáveis da Igreja para manter ou reconquistar a reconciliação e a unidade; fica-se com a impressão de que as omissões na Igreja tenham a sua parte de culpa no fato de tais divisões se terem consolidado. Esta sensação do passado impõe-nos hoje uma obrigação: fazer todos os esforços para que todos aqueles que nutrem o desejo sincero da unidade, tenham possibilidades de permanecer nesta unidade ou de encontrá-la novamente».

Com essas palavras, Bento XVI, como teólogo e profundo conhecedor da história, nos lembra que teria sido suficiente um pouco mais de tolerância e de respeito mútuo para se evitar as grandes rupturas que abalaram e continuam dividindo a Igreja ainda hoje. É preferível o menos perfeito em unidade do que viver se digladiando em busca do que se julga o mais perfeito – se é que existe perfeição fora da comunhão!

O Papa esclarece que o documento é fruto de «longas reflexões, múltiplas consultas e oração», e não pode ser visto como «menosprezo ou dúvidas contra a autoridade do Concílio Vaticano II»: «A este respeito, é preciso antes de tudo afirmar que o Missal publicado por Paulo VI e reeditado em duas sucessivas edições por João Paulo II, obviamente é e permanece a forma normal – a forma ordinária – da Liturgia Eucarística. A última versão do Missal Romano anterior ao Concílio, que foi publicada sob a autoridade do Papa João XXIII, em 1962, e utilizada durante o Concílio, poderá, por sua vez, ser usada como forma extraordinária da Celebração Litúrgica».

Como comportar-se na prática do dia-a-dia, em nossas comunidades? Eis a diretriz oferecida pelo próprio Papa: «Nas paróquias onde haja um grupo estável de fiéis aderentes à precedente tradição litúrgica, o pároco acolherá de bom grado seu pedido de celebrar a Santa Missa segundo o rito do Missal Romano editado em 1962. Deve procurar que o bem destes fiéis se harmonize com a atenção pastoral ordinária da paróquia, sob a direção do bispo, evitando a discórdia e favorecendo a unidade de toda a Igreja».

Se alguém me perguntasse como vejo o novo documento papal, responderia que se trata de mais uma concessão de Bento XVI aos fiéis – normalmente ligados a movimentos “tradicionalistas” – que têm problemas de consciência em participar de celebrações eucarísticas mais vivas e espontâneas, como se começou a fazer a partir do Concílio Vaticano II. Em outras palavras, um novo ato de compreensão e de amor para evitar que, por motivos litúrgicos, se perca o que é mais importante: a unidade da Igreja.

Costuma-se dizer que os extremos se tocam. Assim, como reação aos “modernistas”, que se sentem donos da celebração e acima de quaisquer normas litúrgicas, fortificam-se os “conservadores” na defesa de um ritualismo vazio e estereotipado. Não foi por nada que os antigos latinos cunharam o provérbio: “Virtus in medio: a virtude está no meio”, ou seja, no equilíbrio.

De minha parte, não vejo motivo algum para se retomar, na Igreja que presido, um rito que já teve a sua época áurea. Há assuntos bem mais urgentes com que se preocupar! E não é que estou contra o latim: o pouco de português que aprendi, veio precisamente do latim!



Dom Redovino Rizzardo, cs

Bispo de Dourados (MS)

Simon-Peter Vickers-Buckley said...

Steubenville: bastion of orthdoxy and orthopraxy, wedded to the posionous practices of the heretical sects.

Speaking of twisting: here are three reactions from Pennsylvania USA. The first from Pittsburgh is stunningly stupid or an example of shoddy proofing (I supect both since I called them on the phone yesterday). The second is from our friend Bishop Fishwomyn of Erie, which is to be expected...you see, he just slandered and calmuniated me and most of you...he's clueless or...

The third is more like it, from the Bishop of Harrisburg addressed to priests (but I have permission) that I just got in my email. I'll put it on my blog tomorrow but I thought I'd add it here first.

From Pittsburgh:

Vicar for Canonical Services
DEPARTMENT FOR CANON AND CIVIL LAW SERVICES
DIOCESE OF PITTSBURGH
www.diopitt.org
111 BOULEVARD OF THE ALLIES
PITTSBURGH, PA 15222
(412) 456-3135 FAX (412) 456-3183
e-mail: ldinardo@diopitt.org
MEMORANDUM
To: Priests
From: Father Lawrence A. DiNardo, V.E., Vicar for Canonical Services
Father Edward L. Yuhas, Director, Department for Worship
Date: July 7, 2007
Re: Motu Proprio Summorum Pontificum

Today at noon at the Vatican Our Holy Father issued an Apostolic Letter in the form of a Motu Proprio entitled Summorum Pontificium on the use of the Roman liturgy prior to the reform of 1970. The Holy Father states that the document is the fruit of much reflection, numerous consultations and prayer. In order that you might be able to respond to questions that might arise concerning the specifics of the document, the following points of information are presented to assist you in your ministry.

• The Roman Missal promulgated by Pope Paul VI is to be regarded as the ordinary expression of the law of prayer of the Catholic Church of the Latin Rite. The Roman Missal promulgated by Saint Pius V and published again by Pope Blessed John XXIII in 1962 is to be considered the extraordinary expression of the law of prayer. The two expressions of the law of prayer of the Church in no way lead to a division in the law of prayer of the Church, for they are two uses of the one Roman Rite.

• In Masses celebrated without people, any priest of the Latin Rite, whether secular or religious, can use the Roman Missal published by Pope Blessed John XXIII in 1962 or the Roman Missal promulgated by the Supreme Pontiff Paul VI in 1970, on any day, except in the Sacred Triduum. For celebration in accordance with one or the other Missal, a priest does not require permission, neither of the Apostolic See nor by the Diocesan Bishop. The faithful, who spontaneously request it, may be admitted to this celebration. It is important to note that the celebration of the Roman Missal of Pope Blessed John XXIII is not permitted at regularly scheduled weekday or Sunday.

• In parishes where a group of faithful attached to the previous liturgical tradition exists stably, pastors are exhorted to willingly allow public Masses for the people using the Roman Missal of Pope Blessed John XXIII but no more that[sic] one per Sunday and feast days. The celebration of baptism, penance, anointing of the sick, weddings and funerals in the older rite is permitted in these parishes. In our diocese, the only parish that qualifies under this norm is Holy Wisdom Parish (Saint Boniface Church) located on the Northside of Pittsburgh. Since 1989 the Diocese of Pittsburgh has approved the celebration of the Roman Missal of Pope Blessed John XXIII of 1962. This extraordinary expression of the law of prayer of the Catholic Church is celebrated on Sundays and holydays of obligation at Saint Boniface Church (Holy Wisdom Parish). In addition, the diocese has permitted at Saint Boniface Church the celebration of baptism, penance, weddings and funerals according the rites of 1962 and has granted permission for the celebration of the Roman Missal of Pope Blessed John XXIII on other special occasions. Finally, the celebration of the Triduum using the 1962 Roman Missal has also been permitted at Saint Boniface Church.

The newly promulgated Motu Proprio becomes effective on September 14, 2007, the Feast of the Exaltation of the Holy Cross. The full text and translation will be sent to you in the near future. Until the effective date of the Motu Proprio and until there is further direction from the diocese, there may not be any change in the present practice regarding the Roman Missal of Pope Blessed John XXIII.

This is still actually up on the web: amazing!

______________

From Erie and Bishop Codpiece defining us all as schismatics:

Statement from Bishop Trautman on Pope Benedict
XVI’s apostolic letter “Summorum Pontificum”
Most Reverend Donald W. Trautman, S.T.D, S.S.L., Bishop of Erie, issued the following
statement on July 9, 2007 regarding Pope Benedict XVI’s apostolic letter “Summorum
Pontificum”:

The recent apostolic letter of Pope Benedict XVI on widening the use of the liturgical books of 1962 is prompted by his desire to reach out to those Catholics in schism because of their non-acceptance of the liturgical reforms of the Second Vatican Council.

The Second Vatican Council, an ecumenical council of the Church, restored and adapted the liturgy recommending vernacular languages for the worship life of the Church. Pope Benedict, sensitive to those still clinging to the Tridentine Latin Mass (the 1962 missal) and liturgical rites prior to Vatican II, now grants a more generous application of that former liturgy.

Since the Diocese of Erie already permits the celebration of the Tridentine Mass in two locations, St. Ann Parish in Erie and St. Bernadette Parish in Saegertown, I do not foresee a pressing pastoral need on the part of our people.

In the future, I will be issuing diocesan norms to help apply and order the specifics of the pope’s letter. Priests who might want to celebrate the Tridentine Mass will be given a rubrical and Latin exam to comply with the pope’s own statement, “The use of the old missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language.”

Further, there will be need to ascertain that the common good of the parish prevails and to ascertain what constitutes a stable community of those requesting the 1962 missal. We must keep in proper perspective the pope’smore generous use of the liturgical rites prior to 1962. The pope himself hassaid: “It is clearly seen that the new missal will certainly remain the ordinaryform of the Roman rite.”

Keep your eyes wherever you are on the substitution of "community" for "group". A "group" can exist within a parish "community"...

I have gone into a little more "analysis" of Trautman's letter on my blog under "Trautman" enemy of the Pope?"
________________

Third, from the Bishop of Harrisburg PA.

Diocese of Harrisburg – Office of the Bishop

July 9, 2007

Dear Brothers in Christ,


Attached please find the apostolic letter given Motu Proprio by Pope Benedict XVI on the Use of the Roman Liturgy Prior to the Reform of 1970. I have also attached the letter from the Holy Father to all bishops regarding the apostolic letter Summorum Pontificum.


The Holy Father has given new norms regarding the use of the Roman Missal promulgated by Pope John XXIII in 1962. Please note that all priests of the Latin rite may now use that Missal in the celebration of Masses without the people. You do not need my permission for this. Also, please note that the faithful who spontaneously request it may be admitted to these Masses. The Holy Father describes the preconciliar edition of the Roman Missal as “an extraordinary form” of the Liturgy of the one Roman Rite. The “ordinary form” is that contained in the Roman Missal promulgated by Pope Paul VI and republished in two revised editions by Pope John Paul II.


It is important to note that in order to celebrate the extraordinary form, a priest must be suitably qualified and have the minimum knowledge and ability required for a legitimate use of the extraordinary form.


The apostolic letter also asks that pastors “willingly accede” to requests for the celebration of Holy Mass according to the extraordinary form “in parishes where a group of faithful attached to the previous liturgical tradition exists stably.” At this time, I am unaware of any parishes in the diocese where such a group exists stably, with the exception of the faithful who attend the weekly Sunday Mass according to the 1962 Missal at Saint Lawrence Chapel in Harrisburg. If there are such groups, I would be grateful if the pastor would inform me of their existence as well as any request by such a group for the celebration of the extraordinary form of the Roman Rite.


The faithful who attend the Sunday Mass at Saint Lawrence belong to many different parishes of the diocese. Please note also that “a pastor may, all things duly considered, grant permission to use the older ritual in administering the Sacraments of Baptism, Matrimony, Penance, and the Anointing of the Sick, as the good of souls may suggest.” I expect that some pastors will receive such requests, though I do not anticipate a large number.


I will be in contact with the Priestly Fraternity of St. Peter to see about their providing a priest to celebrate these sacraments when they are requested according to the older ritual. There may also be priests of our own diocese who have the knowledge and ability to use the extraordinary form for these sacraments. If you have that ability and are willing to celebrate the Mass and other sacraments according to the 1962 Missal, please let Father Neil Sullivan [Diocesan Director of Liturgy] know.


Finally, please note that the new norms do not become effective until September 14, 2007, the Feast of the Triumph of the Cross. Between now and then, we will continue to study the new norms and their application here in the Diocese of Harrisburg.


Many thanks for your attention to the new apostolic letter and your adherence to the new norms. May the Lord continue to bless you and your priestly ministry!



Fraternally yours in Christ,


+ Kevin C. Rhoades

Bishop of Harrisburg

Anonymous said...

Silence in Seattle

Anonymous said...

Diocese of Memphis TN ... Still waiting, Perhaps someone is hoping that they'll wake up and it will all be a bad dream... whew ... no wait.....ugghhh

: )

David L Alexander said...

The Diocese of Steubenville is largely rural, includes one of the poorest counties in Ohio, and for all the devotion of its faithful, has a very critical priest shortage. This may explain a hesitant response from their bishop.

As to the Diocese of Pittsburgh, I can tell you for a fact that there is more to the story:

Critical Mass: The View From Pittsburgh

Finally, with my home diocese of Arlington, Virginia, there has been no public statement released. But two parishes already offer the classical usage every Sunday, and I understand the Bishop is arranging for the training of any priest who wants it.

Syriacus said...

Occhiello sulla testata de Il Tirreno di Venerdì 13 Luglio 2007 - punteggiatura ed errori sono riportati come nel testo originale
>
>Messa in Latino? “I parroci respingano chi vuole divisioni”
>
>Pisa. “Parroci attenzione”. L’arcivescovo di Pisa monsignor Plotti (nella foto –con sullo sfondo la Banca Toscana n.d.r.) ha scritto una nota ai sacerdoti per raccomandare la massima vigilanza: “I parroci prima di dare il loro consenso devono verificare che sia una richiesta autentica d’amore e voluta da un gruppo stabile di fedeli”. Vanno “stroncate” richieste di chi volesse il latino “senza un fondamento di amore e serenità per la chiesa ma adducendo solo pretesti”.
>
>(segue in cronaca toscana)
>
>“Messa in latino? Dobbiamo vigilare”
>Plotti: solo se la chiedono i parrocchiani con amore e senza pretesti
>Di Giovanni Parlato
>
>Pisa. La maggior parte dei fedeli teme di entrare in chiesa e ascoltare il prete che non celebra più la messa in italiano, ma in latino.
>
>Un ritorno all’antico di cui la gente non riesce a comprendere le ragioni. In realtà la questione è più complessa e diversa. Ne abbiamo parlato con l’arcivescovo di Pisa, Alessandro Plotti che è stato vice-presidente della Cei, la Conferenza episcopale italiana.
>Monsignore, qual è la novità principale introdotta da papa Ratzinger?
>“Torna la possibilità di celebrare la messa di San PioV, il rito tridentino precedente il Concilio Vaticano II”
>Qual è il motivo che ha spinto il papa a questa decisione?
>“Chi, prima, voleva celebrarela messa col rito preconciliare di Pio Vdoveva presentare la domanda al Vescovo. Adesso non è più così. Un gruppo di parrocchiani stabilmente costituito può avanzare la richiesta direttamente al parroco. Secondo l’art. 5 del Motu proprio “Summarum Pontificum” di papa Benedetto XVI ciò può avvenire solo nel caso in cui nella parrocchia esista stabilmente un gruppo di fedeli che vuole che sia celebrata la messa secondo la liturgia pre-conciliare. Ma l’articolo aggiunge che il consens, però, si deve armonizzare con la cura pastorale ordinaria della parrocchia.”
>Avrà effetti nel nostro territorio?
>“No, nella nostra zona non credo. In Toscana tuttavia ci sono un paio di luoghi che potrebbero aderire al rito preconciliare. A Poggibonsi c’è una comunità dell’ordine cavalleresco dei Templari riconosciuto dall’Arcivescovo di Siena cui è stato concesso l’indulto per celebrare la messa. Un’altra comunità si trova a Cicigliano (sic! In realtà Gricigliano n.d.r.), vicino a Firenze dove ci sono ex lefebvreviani (sic) legati a questo particolare rito. In Italia, ma soprattutto in Francia e USA, ci sono movimenti che vogliono sconfessare la nuova messa poiché è frutto del Concilio Vaticano II, un concilio che secondo loro ha rovinato la chiesa. Sono piccole frange integraliste contrarie all’apertura della chiesa che si incarna nel mondo”.
>Qual è la sua posizione?
>“Ritengo che noi vescovi dobbiamo vigilare. Ho scritto una nota per i parroci della diocesi che sarà pubblicata fra quindici giorni sul bollettino diocesano”.
>Può anticipare il contenuto di questa nota?
>“I parroci prima di dare il loro consenso devono verificare che sia una richiesta autentica d’amore voluta da un gruppo stabile di fedeli e che tutto quanto si armonizzi con la cura ordinaria.”
>C’è la possibilità che gruppi cattolici integralisti possano arrivare da fuori e richiedere a un parroco di celebrare la messa di san Pio V?
>“La richiesta, come ha voluto il papa, deve provenire dai fedeli che frequentano la parrocchia. Credo che andrebbero stroncate le eventuali richieste di chi volesse celebrare una messa col rito preconciliare senza fondamento di amore e serenità per la Chiesa, ma adducendo solo pretesti”.
>

Anonymous said...

Bishop John Wester of the Diocese of Salt Lake City. "Response to 'Summorum Pontificium'" in the Intermountain Catholic, July 13, 2007.

I am very touched by the fact our holy father Pope Benedict XVI is a man of great charity and compassion. It is through the context of his first encyclical, “God is Love,” that I see him reaching out with his latest motu propio, “Summorum pontificium,” to ensure the unity of the church, especially in the celebration of its sacraments and in particular the Eucharist which is the source and summit of our unity. This permission to use the Tridentine Rite of 1962 is yet another expression of the Holy Father’s desire to allow all of the faithful to participate in the celebration of the Eucharist.

I am grateful to the Holy Father for his pastoral concern and the emphasis to the unity and charity of the Body of Christ.

I take note that Pope Benedict has outlined very precisely and carefully the nature of this permission and how it is to be implemented. I find his directives to be very helpful.

The great grace of the Eucharist is that we come into the presence of almighty God who is truly present in substance in the eucharistic meal. Our God is so loving and so of us that he wants to be present to us in the great celebration of the Eucharist. The permission given in the motu propio allows the use of a very sacred ritual that is yet another pathway to approach that great mystery.

+ Bishop John C. Wester
Diocese of Salt Lake City

Anonymous said...

The Steubenville statement was actually an article, not penned by the bishop but presumably by the editor, in the Steubenville Register, the diocesan newspaper. No official statement was given by Bishop Conlon outside the quotes used in the page 8 article. Downplay and push aside seem to be the tactics being used here.

It is also interesting to note that, as in the Pittsburgh Diocese, it is being said a stable group must currently exist in order for the extraordinary form to be celebrated publicly. What a clever way to deny the faithful their rights. Since a group doesn't currently exist that wants a from of the liturgy completely disallowed for the last forty years, this liturgy will not be publicly celebrated. This is especially strange since the article mentions formal requests have been made from four different counties.

And if that doesn't work, tell them we don't have enough priests. From the article:
"The people also have to remember that we are in the midst of a pastoral planning process, anticipating fewer parishes with fewer Masses, celebrated by fewer priests."

All this aside, Bishop Conlon is a good man and will hopefully accede to the requests of his priests and faithful when push comes to shove. For this I pray.

As has been stated on this blog, thank God the motu proprio was written specifically with the rights of priests and the faithful in mind.

Anonymous said...

FROM DENVER

An open letter to the faithful regarding Pope Benedict's instruction for extended use of Tridentine Mass

July 12, 2007

My brothers and sisters in Christ,

On July 7, 2007 His Holiness Pope Benedict XVI issued a Motu Proprio entitled Summorum Pontificum ("The care of the Supreme Pontiffs for Divine Worship"). In the document he explains the two forms for celebrating the Holy Mass: the ordinary form of Mass, currently celebrated in our parishes according to the Roman Missal of Paul VI, and the extraordinary form which is the Mass celebrated according tQ the Roman Missal of 1962 promulgated by Blessed John XXIII, commonly known as the Tridentine filass. Both are expressions of our one Roman Rite.
The Holy Father seeks to express the richness of the church’s liturgical traditions and to care for the pastoral needs of those persons who are attached to the"extraordinary form of the Mass. He also calls for a renewal in celebrating both forms with reverence and solemnity so that they may lead us to a deeper love of our Eucharistic Lord.

Here in the Archdiocese of Denver, Our Lady of Mount Carmel Latin Mass Community, served by the Priestly Fraternity of St. Peter, has provided for many years a pastoral welcome to those who desired the Tridentine Mass. There daily Mass and Sunday Mass are celebrated according to the Missal of 1962 promulgated by Blessed John XXIII.

In the coming months I will be meeting with my Presbyteral Council, College of Consultors, and Presbyterate to assess the needs of the parish communities and our priestly resources. I ask for your patience, charity and prayer as we work to establish an appropriate and practical response to the Holy Father's wishes for the wider availability of the Missal of 1962.

Sincerely yours In Christ,
+ Charles J. Chaput, O.F.M. Cap. Archbishop of Denver

Anonymous said...

Diocese of Gary, Indiana USA
Bishop Dale Melzcek

REMARKS FROM BISHOP MELCZEK REGARDING
THE APOSTOLIC LETTER OF POPE BENEDICT XVI


The Church calls each of us to full, conscious, and active participation in the Mass. The vast majority of the faithful have experienced the celebration of the Mass in English with the priest facing the congregation and with the expanded use of the Sacred Scriptures much easier for them to unite their hearts, minds and voices to the sacred action of the Mass. Few of our priests possess the rubrical and linguistic skills required for the reverent celebration of the Mass using the 1962 Missal.
Pope Benedict XVI appreciates the above realities very well and for that reason indicated that "the new Missal will certainly remain the ordinary Form of the Roman Rite." I fully expect that to be the case here in Northwest Indiana.
Pope Benedict XVI has allowed the use of the older Missal in use prior to the Second Vatican Council as the extraordinary form of the Liturgy of the Church. He has made this generous gesture in a spirit of reconciliation and unity as he said "to make every effort to make it possible for all those who truly desire unity to remain in that unity or to attain it anew."
For the same reason, I have for many years permitted the celebration of the Mass according to the pre-conciliar form at the Carmelite Monastery in Munster. There are certainly very limited numbers of the faithful who prefer to worship using the Latin language and the older Missal. With Pope Benedict XVI, I fully believe that, with few exceptions, our priests and people will continue to prefer to worship in English and with the Missal currently being use.

July 9, 2007

(Save the Liturgy Save the World)

bjr said...

From the Diocese of Bridgeport Connecticut.

A pretty good letter...

By THE MOST REVEREND WILLIAM E. LORI, S.T.D., BISHOP OF BRIDGEPORT
Fairfield County Catholic, July 14, 2007

Somewhere, buried amid my elementary school report cards, essays, and other childhood memorabilia is the Mass card that was given me when I became an altar server. Its specific purpose was to help train servers on how to respond to the Mass prayers in Latin. Since we were unschooled in Latin, the card offered phonetic pronunciations of the Latin responses. Included on the card were prayers at the foot of the altar as well as responses for the Gospel, the Preface, the blessing, dismissal, and the Last Gospel.

My classmates and I took pride in learning these replies by heart and in achieving clear pronunciation of the Latin words. We were also fascinated by the intricacy of the Mass; under the tutelage of our assistant pastor, we learned to serve the High Mass and the Low Mass with effortless precision. Forty Hours, Confirmations, funerals, and weddings, as well as Holy Week (the rites for Holy Week had already undergone an initial revision) were special challenges which we relished.

Those memories came back to me this past week when I read Pope Benedict's new documents permitting a more frequent use of the Mass and Sacraments as they were celebrated prior to 1970 - using both the ceremonial forms and the Latin language as found in the Roman Missal issued by Blessed Pope John XXIII in 1962. The first of Pope Benedict's documents on this subject is an Apostolic Letter entitled Summorum Pontificum and given Motu Proprio, which means it sets down provisions or norms by the Holy Father's own proper authority. That said, the Holy Father spent a good deal of time in prayer, reflection, and consultation with bishops and experts before he issued these new norms.

The second document is a pastoral letter addressed to bishops wherein the Holy Father treats pastoral concerns that his new directives might be expected to raise; this is coupled with words of encouragement to us members of the college of bishops who are his co-workers in proclaiming the truth and love of Christ.

These new norms will go into effect on September 14, 2007, the Feast of the Exaltation of the Holy Cross. In the coming weeks, I will seek the advice of both clergy and laity as we study the norms found in the Holy Father's Apostolic Letter and how they will apply to our diocese. In the meantime, however, since these directives of the Holy Father are, to some degree, "in the news," I thought it best to offer you a few pastoral reflections and perspectives, based on what the Holy Father has said and written.

First, I want to speak about the enduring value of the extraordinary form of the Mass according to the Roman Missal of 1962. This Missal, though issued relatively recently, recapitulates centuries of liturgical development. In thinking back to my own youthful experience of the liturgy, I am reminded not only of its antiquity but also of the formative role it played in the lives of almost everyone I knew, including my parents. The Mass and the Sacraments in this form nurtured the faith of great saints, Catholic intellectuals, and untold millions of ordinary Catholics.

One of my prized possessions as a youth was the Saint Andrew Daily Missal which contained Mass prayers in Latin and English, together with explanations of the rite. Following along with this Missal, my classmates and I had a clear understanding of the parts of the Mass together with their significance.

In making this form of the Mass and Sacraments more readily available today, Pope Benedict is not suggesting that the liturgical renewal following the Second Vatican Council was mistaken, nor is he attempting to "roll the clock back," as some may fear. The Mass according to the Missal of Pope Paul VI (the Third Edition of which was issued by Pope John Paul II) will continue to be the ordinary form of the liturgy, whereas the previous form will remain extraordinary.

Far from rejecting the renewed liturgy, the Holy Father is making an important point: the ordinary form of the liturgy (that of Pope Paul VI) is in continuity with the older usage; thus there are two forms (ordinary and extraordinary) in the one Roman Rite. This is not just a technical point. It means that you and I stand in communion, in a continuity of faith and prayer, with those who have gone before us. We are one with those who for centuries worshipped in liturgical forms which in the West gradually took shape until they were more or less standardized by Pope Pius V following the conclusion of the Council of Trent in 1563.

Perhaps, in the strenuous efforts to reform the liturgy following the Second Vatican Council, there was insufficient appreciation of the important role which these venerable liturgical forms continued to play in the spiritual lives of many, not only those in advancing years but also a surprising number of young people. Perhaps it took a few decades of experience for this to be clearly seen; this has been observed in the two parishes in the diocese were the older usage is celebrated. So with a mix of gentleness and firmness, the Holy Father is encouraging us to embrace all things Catholic in a spirit that seeks the unity and common of the Church.

Various other pastoral concerns have been voiced. Some have wondered aloud whether this undercuts the authority of the local bishop to regulate the liturgy. I truly do not believe that it does. The role of the local bishop is not to "invent" the liturgy but rather to ensure that it be faithfully and prayerfully celebrated in accord with the teaching and discipline of the Church. Echoing the thought of Saint Paul, we bishops, together with our priests, are "stewards" of the liturgy, not its owners.

An ancient adage tells us that "the law of praying is the law of believing." This means, among other things, that the liturgy is to reflect in beauty and simplicity the faith of the Church. The first job of a bishop is to teach the faith - primarily through the preaching and instruction which he delivers or that which is delivered on his behalf by pastors and parish priests. For the vast majority of Catholics, however, this occurs within the liturgy. The Holy Father has provided the bishops of the world with an opportunity to teach about the nature and role of the liturgy in the lives of all the faithful.

Some have also wondered if these new directives will bring about unity with those who have effectively left the Church following the Second Vatican Council, not only over liturgical reforms but also over aspects of conciliar teaching. They worry that efforts to re-unite these dissident groups might produce a greater disunity among the vast majority of Catholics who seem relatively satisfied with the liturgy as it was restored and renewed following the Council.

In weighing such concerns, we should recognize the pope's global perspective on this question; it is estimated that, worldwide, some 400,000 individuals, including nearly 500 priests, are involved in such groups, the largest being the Society of Saint Pius X founded by the late Archbishop Marcel Lefebvre.

No one imagines that the Motu Proprio will bring about automatic reunification with such groups, for the issues go beyond the liturgy. However, it may help many to find their way back to full communion with the Church. This is a worthy pastoral goal which all of us should reflect on with serenity and open-heartedness. We should also be attentive to the wise provisions that the Holy Father has put in place so as not disrupt the ordinary flow of parish life.

Concerns were also voiced in the media about the effect the Motu Proprio might have on Roman Catholic-Jewish relations. Prior to the Missal of 1962, the Good Friday Liturgy contained prayers which, lamentably, were indeed anti-Semitic. "Are we returning to such forms?" it was asked.

As just indicated, such references were already removed in the Missal of 1962; furthermore the older usage cannot be used at all during the Triduum, that is, Holy Thursday, Good Friday, and Holy Saturday. Thus the Motu Proprio should have no effect, one way or the other, on Roman Catholic-Jewish relationships. Rather, the Church's commitment to dialogue and cooperation with the Jewish community will continue unabated.

To read the text of the Apostolic Letter, the Pope's letter to bishops, and a useful Q&A on the subject, click here. I urge you to read these documents for yourself. Again, after appropriate consultation, I will offer guidance on the implementation of the Motu Proprio that will be faithful to its spirit and its letter.

Jordan Potter said...

Here's what I just posted at Father Zuhlsdorf's weblog:

So far, in my diocese the only public statements of an official nature regarding the motu proprio are those that were made by Father Stanley Deptula, director of the diocesan Office of Divine Worship, on behalf of Bishop Daniel Jenky. Father Deptula’s comments are in a good-sized story on page 3 of the current issue of The Catholic Post. The website of The Catholic Post has an abridged version of that story (abridging stories to save space on the website is the usual practice of our diocesan paper), which includes Father Deptula’s comments:

Tridentine Mass ruling: diocese expects little change

Very little is expected to change in parishes throughout the Diocese of Peoria as a result of Pope Benedict XVI’s decision to allow the Tridentine rite of the Mass to be offered on a regular basis to those who desire it.

“For any Catholic who is afraid that suddenly their average Sunday Mass is going to change, it’s not,” said Father Stanley Deptula, director of the diocesan Office of Divine Worship. “This is not going to affect our average priest or our average parishioner.”

He explained that the pope’s apostolic letter, “Summorum Pontificum,” simply provides a greater opportunity to seek out this form of liturgical spirituality for those who do hunger for it.

“Where there has been interest in the ‘extraordinary form’ of the Roman Rite, the mandate to celebrate Mass according to the 1962 missal had been generously granted and will continue to be encouraged,” Father Deptula said in a statement released to the clergy of the diocese this week.

He urged them to avoid a “sensational interpretation” of this issue, since major changes are not foreseen in the parishes of central Illinois. Further comment and instructions from Bishop Daniel R. Jenky are expected in the coming weeks.

In the Diocese of Peoria, Masses celebrated with the 1962 missal are already being offered on Sunday at 11 a.m. at St. John the Baptist Church in Fairbury, and on Sunday at 7:30 a.m. at St. Mary of the Woods Church in Princeville.

“If there are Catholics who want to know more about this Mass, I would encourage them to seek out those two parishes that regularly offer it,” Father Deptula said.

*****

So I guess we’ll be hearing more about this from the bishop later on. (By the way, the parts of this story that were abridged had to do with twhat the Tridentine Mass is like, why some Catholics prefer it, why some of our priests offer it. It’s a very fair and balanced story.

(Oh, I thought I’d also mention that the two places in our rather large diocese where the Tridentine Mass is available are small towns out in the boondocks, not at all convenient for most people in the diocese to travel to. The Tridentine Mass has moved around in our diocese, and I’ve been told that it was sometimes because a new pastor with a very low regard for it wanted it out of his parish.)

http://www.cdop.org/catholic_post/
current_issue/news.cfm#tridentine

Anonymous said...

The archbishop of Prague and primate of the Czech, Republic, Cardinal Miloslav Vlk, on the MP:

Indult pro starou liturgii

Dne 7. 7. 2007 vydal papež Benedikt XVI. apoštolský list „motu proprio“, tj. z vlastního podnětu, Summorum Pontificium, který bude platit od 14. září 2007. Papež jím dovoluje každému knězi užívat starého obřadu mše i svátostí v latině podle misálu vydaného Janem XXIII. v roce 1962, tedy před II. vatikánským koncilem. Nový „koncilový“ obřad mše a svátostí, jak je dosud po koncilu běžné, označuje papež za řádný výraz slavení liturgie, užití staršího obřadu za formu mimořádnou. K užití staršího obřadu kněz nepotřebuje dalšího dovolení. Dokument bere celou záležitost z rukou biskupa a rozšiřuje možnosti dané v roce 1988 papežem Janem Pavlem II. Takové dovolení v naší diecézi bylo dáno, ale je využíváno minimálně. Nový indult platí pro mše „bez účasti lidu“, tzn. nesmí se z toho stát „řádná farní“ bohoslužba. Starou liturgii lze slavit v kterýkoliv den (kromě velikonočního třídenní) a může ji slavit buď kněz sám nebo se skupinou těch, kteří to žádají, ale mimo běžný bohoslužebný řád ve farnosti. V dokumentu je připomenuto, že je třeba dbát na to, aby nedocházelo ke zmatkům a sporům ve farnostech s většinou věřících, která návrat ke starému obřadu nechce. Kněz nesmí věřícím vnucovat své staré liturgické cítění. Dovolení však neřeší otázku, kdo bude pro určitou skupinu ve farnosti sloužit tuto liturgii, pokud ji farář sám takto slavit nechce. Neřešená je otázka, zda pro takovéto slavení je možné užívat oltář čelem k lidu, který je výrazem liturgie koncilové. Nevím také, jestli je u nás někde k dispozici onen latinský misál z roku 1962, podle kterého musí kněz liturgii v předkoncilovém duchu slavit, ne podle jakéhokoliv starého odloženého misálu. Podle liturgické konstituce II. vatikánského koncilu je jedině diecézní biskup zodpovědný za slavení liturgie ve své diecézi. On bude muset vzniklé spory řešit.

Domnívám se, že v naši diecézi není mnoho těch, kteří budou takovýto indult využívat a kteří by se chtěli vracet k latinské bohoslužbě v předkoncilním duchu. Je však možné, že nové dovolení může někde v našich farnostech způsobit různé zmatky při slavení bohoslužeb. Text indultu bude časem přeložen a celý uveřejněn. Srovnáme ho s předchozím dovolením Jana Pavla II. a případně s vyšší normou, s liturgickou konstitucí koncilu a poté budou vydány podrobnější směrnice o užívání indultu.

Pro lefebvriány to však postačující nebude. Možnosti, které jim zmíněný dokument dává, už mají. To, co odmítají - některé koncilní dokumenty - indult stejně neřeší.

Kardinál Miloslav Vlk

http://www.kardinal.cz/

Anonymous said...

Diocese of Brownsville, TX

Bishop Raymundo J. Peña’s statement
Re: Pope Benedict XVI’s Apostolic Letter on the “Latin Mass”

Date: July 7, 2007

The long awaited Apostolic Letter of Pope Benedict XVI in regard to the use of the Roman
Missal that was in place prior to the Vatican Council was published today at the Vatican. It
becomes effective on the Feast of the Holy Cross, September 14, 2007.
The Holy Father explains that there are two forms of the rule of prayer of the Roman Rite:
the Roman Missal of Pope St. Pius V promulgated by Pope Blessed John XXIII in 1962
(the extraordinary form), which was never abrogated, and the Roman Missal of Pope Paul
VI promulgated by the Servant of God Pope John Paul II in 2001 (the ordinary form).
Pope Benedict permits the use of the extraordinary form more widely than heretofore, in
order to promote unity in the Church by reaching out to those members of the Christian
faithful who feel they are nourished more effectively in the Eucharistic celebration that
follows this form.
He urges pastors to accommodate those parishioners who request this form of celebrating
the Eucharist, and insists that the priest celebrating it be sufficiently knowledgeable both of
the liturgical form and of the Latin language. He insists, as well, that bishops safeguard the
integrity of the Eucharistic celebration that takes place either using the ordinary form,
which will continue to be the one most frequently used, or the extraordinary form.
In the Diocese of Brownsville which covers the Rio Grande Valley, I will discuss the Holy
Father’s letter with our priests at our regular Assembly in the fall. We will then determine
how we may best implement its content, given the needs expressed by our parishioners and
the number of priests who are sufficiently familiar with the extraordinary form and the
Latin language.
I am grateful to Pope Benedict for this pastoral initiative; our priests and I are one with him
in our efforts and our prayer “that they all may be one.”
Bishop Raymundo J. Peña

Tom S. said...

A follow-up with the Charlotte diocese revealed that the Bishop has no intention of making a public statement on this matter.

An emailed reply from the diocese stated "Perhaps he thinks the pope's letter speaks for itself". A statement which, I suppose is completely correct. In fact, Summorum Pontificum has little to do with bishops, and a lot to do with priests and laity.

Ambrosianus said...

Interview with (very unfavourable) comments from H.E. Msgr. Coletti, Bishop of Como, Italy, first published on "La Provincia" newspaper

«La Messa in latino non sia un capriccio»

Coletti: è una richiesta che deve avere fondate motivazioni Il rito post conciliare punta a una maggiore partecipazione

Torna il latino nelle chiese. Ma la novità introdotta da Benedetto XVI con la promulgazione del Motu proprio, sembra mettere in gioco contenuti che vanno ben oltre la modifica di un rituale e delle sue formule. Qualcuno già parla di documento epocale?

«Mi sembra francamente esagerato», reagisce il vescovo di Como e Sondrio, Diego Coletti, che smorza subito i toni altisonanti che hanno accompagnato la notizia. E chiarisce: «La distinzione non è fra la messa in latino o in italiano. Ho l'impressione che i leghisti che stanno raccogliendo le firme da presentare al parroco di Grandate per chiedere la celebrazione della messa in latino siano fuori pista, non abbiano capito di cosa si tratti effettivamente».

Di che si tratta quindi?

«La messa in latino si poteva tranquillamente celebrare anche prima del Motu proprio, lo si è sempre fatto nei grandi santuari frequentati da fedeli di tutto il mondo, senza scandalo per nessuno. Va chiarito che la celebrazione in latino in questi casi mantiene comunque il rito post conciliare».

E arriviamo al punto: il Motu proprio consentirà invece di celebrare la messa secondo il rito preconciliare. E' così?

«L'intenzione del documento promulgatola da papa Ratzinger, a lungo preparato e discusso, è di venire incontro ad una richiesta molto ridotta e correttamente motivata, avanzata cioè da una ristretta fascia di fedeli appartenenti a circoli e comunità cristiane particolarmente legate all'antico rito della tradizione. A ben vedere si tratta di piccoli gruppi favorevoli al rito preconciliare, per lo più costituiti da persone anziane e che conoscono il latino. L'articolo 5, paragrafo 1, non lascia dubbi circa la concessione dell'uso dell'antico messale: «Nella parrocchia in cui esiste stabilmente un gruppo di fedeli aderenti alla precedente tradizione liturgica, il parroco accolga volentieri le loro richieste per la celebrazione della Santa Messa secondo il rito del messale romano edito nel 1962». E' importante comprendere che una tale intenzione è ben differente da quella dei gruppi di contestazione lefebvriana che avevano brandito questo messale romano come un simbolo della protesta».

Lo storico Franco Cardini i giorni scorsi ha ricordato che l'Occidente ha conosciuto Dio in latino sottolineando l'impronta indelebile dell'antica lingua che per 1500 anni ha consentito una comunicazione senza confini.

«Mi vien da precisare che l'Occidente ha conosciuto Dio in greco e in latino e poi l'ha tradotto. È comunque indubbio che per secoli la lingua della Chiesa, della teologia e dei documenti è stata il latino, ma da altrettanti secoli l'evangelizzazione è stata fatta nelle lingue vernacolari».

Quali sono le sostanziali differenze fra il messale romano del 1962 e quello codificato da Paolo VI nel 1970 secondo la riforma determinata dal Concilio Vaticano II?

«Ho vissuto tutta la formazione in seminario e i primissimi tempi del sacerdozio imparando a dir messa, precisamente 42 anni fa, con il messale del '62. Il cambiamento del rito segna il passaggio da una visione più misteriosa, sacrale, riservata a pochi addetti ai lavori, ad una dimensione più partecipata, con una comprensione maggiore dei testi e una semplificazione dei riti oggi indubbiamente più lineari, eleganti, meno barocchi».

In che senso meno barocchi?

«Con l'antico rito in una messa si arrivava a fare fino a nove segni di croce, oltre a innumerevoli genuflessioni, inchini, ritualità pesanti. Dobbiamo riconoscere però che a volte si è passati da un eccesso di rigidità ad un eccesso di fantasia e arbitrarietà: oggi il rischio della liturgia postconciliare è quello di assumere una forma sciatta, non sempre curata e sufficientemente espressiva».

Intanto alcuni fedeli hanno accolto la novità con entusiasmo, altri la ritengono una sorta di concessione ai lefebvriani, altri ancora temono rappresenti un passo indietro o un rallentamento nell'applicazione del Concilio Vaticano II. Come giudica questi umori?

«Avrei paura sia dei grandi entusiasmi che possono far supporre una posizione ideologica, sia di proteste vibranti e scandalizzate. In una realtà composita e articolata come la Chiesa occorre riconoscere il giusto spazio a coloro che vogliono costruire e hanno il diritto di farlo secondo una loro preferenza, ma senza spirito di avversione. Del resto in segno di accoglienza di cattolici orientali, ad esempio, non è raro che si celebrino messe secondo il loro particolare rito. Non dimentichiamo che l'intento espresso da Benedetto XVI, sia nel documento Motu proprio che nella lettera di presentazione, sottolinea soprattutto l'aspirazione alla riconciliazione e all'unità in seno alla Chiesa».

Nella diocesi di Como e Sondrio cosa accadrà in proposito?

«Non ho la sfera di cristallo. L'auspicio è che nessuno cavalchi questo Motu proprio per creare contrapposizioni fuori luogo. E non si pensi che la forma rituale preconciliare diventi pane quotidiano da concedere a chiunque lo richieda, magari mosso da un semplice senso di curiosità, quasi da un capriccio, o peggio da un'avversione al Vaticano II. Là dove invece viene presentata una richiesta motivata è giusto che sia presa in considerazione, in prima istanza dal parroco e, se questi non l'accogliesse, dal vescovo. Ma se il vescovo dovesse verificare che la domanda non è opportuna o che non vi siano le condizioni previste nello stesso documento Motu prorio, può anche negare il suo consenso e avvisare la apposita Commissione vaticana Ecclesia Dei. E quando il vescovo Coletti celebrerà la prima la prima messa con l'antico rito? Quando mi verrà chiesto da chi ha il diritto di farlo e solo se le condizioni del Motu proprio saranno tutte verificate. Per me comunque l'occasione potrebbe avere il gusto di una rentrée nei miei primi anni di messa».

Ambrosianus said...

Another interview with (again, very unfavourable) comments on Motu Proprio by H.E. Msgr. Plotti, Bishop of Pisa:

Pisa. La maggior parte dei fedeli teme di entrare in chiesa e ascoltare il prete che non celebra più la messa in italiano, ma in latino.
Un ritorno all'antico di cui la gente non riesce a comprendere le ragioni. In realtà, la questione è più complessa e diversa. Ne abbiamo parlato con l'arcivescovo di Pisa, Alessandro Plotti, che è stato vice-presidente della Cei, la Conferenza episcopale italiana.

Monsignore, qual è la novità principale introdotta da papa Ratzinger?

«Torna la possibilità di celebrare la messa di san Pio V, il rito tridentino precedente il Concilio Vaticano II».

Qual è il motivo che ha spinto il papa a questa decisione?

«All'interno della chiesa cattolica esistono gruppi, come i lefebvreiani [sic], legati a questo rito. Si è voluto dare l'opportunità a questa esigua parte di cattolici di celebrare la messa secondo il rito precedente il concilio».

Quali novità introduce la possibilità di celebrare la messa secondo il rito tridentino?

«Chi, prima, voleva celebrare la messa con il rito preconciliare di Pio V doveva presentare una domanda al vescovo. Adesso non è più così. Un gruppo di parrocchiani stabilmente costituito può avanzare la richiesta direttamente al parroco. Secondo l'articolo 5 del motu proprio "Summarum [sic] Pontificum" di papa Benedetto XVI ciò può avvenire solo nel caso in cui nella parrocchia esista stabilmente un gruppo di fedeli che vuole che sia celebrata la messa secondo la liturgia pre-conciliare. Ma l'articolo aggiunge che il consenso, però, si deve armonizzare con la cura pastorale ordinaria della parrocchia».

Avrà effetti sul nostro territorio?

«No, nella nostra zona non credo. In Toscana, tuttavia, ci sono un paio di luoghi che potrebbero aderire al rito preconciliare. A Poggibonsi c'è una comunità dell'ordine cavalleresco dei Templari riconosciuta dall'arcivescovo di Siena cui è stato concesso l'indulto per celebrare la messa. Un'altra comunità si trova a Cicigliano [sic], vicino Firenze, dove ci sono ex lefebvreiani [sic sic] legati a questo particolare rito. In Italia, ma soprattutto in Francia e Usa, ci sono movimenti che vogliono sconfessare la nuova messa poiché è il frutto del Vaticano II, un concilio che secondo loro ha rovinato la chiesa. Sono poccole frange integraliste contrarie all'apertura della chiesa che s'incarna nel mondo».

Qual è la sua posizione?

«Ritengo che noi vescovi dobbiamo vigilare. Ho scritto una nota per i parroci della diocesi che sarà pubblicata fra quindici giorni sul bollettino diocesano».

Può anticipare il contenuto di questa nota?

«I parroci prima di dare il loro consenso devono verificare che sia una richiesta autentica d'amore e voluta da un gruppo stabile di fedeli e che tutto quanto si armonizzi con la cura ordinaria».

C'è la possibilità che gruppi di cattolici integralisti possano arrivare da fuori e richiedere a un parroco di celebrare la messa di San Pio V?

«La richiesta, come ha voluto il papa, deve provenire dai fedeli che frequentano la parrocchia. Credo che andrebbero stroncate le eventuali richieste di chi volesse celebrare una messa col rito preconciliare senza un fondamento di amore e serenità per la Chiesa, ma adducendo solo pretesti».

Anonymous said...

Archdiocese of Portland, Oregon

Question: "When will the Archdiocese of Portland’s position statement regarding His Holiness
Pope Benedict XVI’s Summorum Pontificum be released?"

From the Office of Communications:

The document does not really call for a statement by any individual diocese. Pope Benedict has stated the position of the Church.

Question: "Which parishes in Portland will implement the Holy Father’s position, so, that I may attend that parish?"

At this point, we don’t know. According to Summorum Pontificum, “In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition” indicates that the Latin Mass is already part of parish life. At this point St. Birgitta Parish, 11820 NW St. Helens Road, would be local example of this type of parish. (Note: This parish is located about 15 miles west of Portland, no choir, no music).

Anonymous said...

Speaking of Ireland - and with comments like these, maybe we shouldn't - the Bishop of Ossory (Kilkenny) is reported as saying: "This is a new document from the pope which needs further study. This document allows for the celebration of the Mass in extraordinary and special circumstances. We will study the document in detail and respond to any extraordinary circumstances which may arise."

Maybe it's better that the rest of them have been maintaining a sullen silence...

Louis E. said...

The Abp. of Pisa is weeks from retirement age but the Bishop of Como was appointed only months ago.
So is there a trend toward a more tradition-friendly episcopate or not?
The bishops with the most training in the older Mass seem likeliest to disdain it so getting around to implementing Veterum Sapientiae in the seminaries seems important before a wide selection of qualified celebrants are available.

Ambrosianus said...

Msgr. Plotti and Msgr. Coletti are quite well known to be among the most neo-modernist left wing Bishops of Italy.
No wonder that journalists chose them for their sensationalist interviews.

Albeit utterly disgsting, their statements, just like Msgr. Brandolini's, can't be considered as representative of the average Italian Bishops' opinion about the Motu Proprio.

A possible future statement by Msgr. Bagnasco, on the contrary, will be very relevant.

Norelius said...

Diocese of Des Moines. Not a peep, but then again, we've had no bishop since April.

In this new atmosphere of conciliation, I would hope that our new bishop, whomever he may be, will encourage FSSP to set up shop here. The fruits of such an undertaking would be wonderful for the entire diocese. Those attached to extraordinary rite here have been ground down and hard pressed.

Ambrosianus said...

From an interview to Radio Vaticana.
H.E. Msgr. Bruno Forte, Abp. of Chieti-Vasto, speaks about the Motu Proprio:

D. - Eccellenza, lei sottolinea quanto il Papa si richiami al Concilio Vaticano II, tuttavia - come è noto - alcune critiche espresse proprio ultimamente anche pensando al Motu proprio Summorum Pontificum parlano di un Benedetto XVI che vuole tornare indietro rispetto al Concilio Vaticano II. Eppure, per esempio nella Lettera ai cattolici di Cina, il Papa non cita mai documenti anteriori al Concilio. Dunque, si tratta di giudizi superficiali?


R. - Io sono convinto sulla base delle affermazioni che fa Papa Benedetto fin dall’inizio del suo Pontificato che tutto l’orientamento di fondo del suo messaggio alle Chiese e al mondo è nella linea del Concilio Vaticano II. In questo senso, il Papa lo ha ribadito anche in questi recenti documenti. Anche nel documento relativo all’uso della Messa in latino secondo il Messale di Pio V, Papa Benedetto sottolinea con grande chiarezza il valore irrinunciabile del Concilio Vaticano II e della Liturgia rinnovata da esso, e considera questa la formula ordinaria della Liturgia della Chiesa. Io non vedo in questo documento alcuna forma di tradimento del Concilio e chi interpretasse questo testo nel senso di una contrapposizione o di una rottura con il Concilio non renderebbe ragione alla verità e soprattutto cadrebbe nello stesso errore che hanno commesso i discepoli di mons. Lefevre quando hanno inteso più volte dichiaratamente rifiutare l’autenticità dottrinale del Concilio Vaticano II.

Oostveen said...

Here is the official first reaction by the Dutch Episcopate (in Dutch):

Perscommuniqué: Reactie Nederlandse bisschoppen op motu proprio 'Summorum Pontificum'

Utrecht, 7 juli 2007 – De Nederlandse bisschoppen hebben kennis genomen van het motu proprio Summorum Pontificum, en de toelichting daarbij, zoals vandaag door paus Benedictus XVI uitgevaardigd. Vooruitlopend op de meer fundamentele bespreking in de Bisschoppenconferentie na het zomerreces, geven zij onderstaande reactie.

Summorum Pontificum is allereerst een rijke en diepe spirituele reflectie over de traditie van de vierende Kerk die God lof en dank zegt. Daarnaast schept de paus aangepaste kaders voor het buitengewone gebruik van het Missale Romanum volgens het Concilie van Trente, overeenkomstig de uitgave van paus Johannes XXIII in 1962. De grotere mogelijkheden voor het gebruik van de Tridentijnse liturgie is evenwel geen diskwalificatie van de liturgie van het Tweede Vaticaans Concilie, volgens het missaal van paus Paulus VI uit 1970. Beide vormen zijn volwaardige uitingen van de liturgische traditie van de Rooms-Katholieke Kerk. De liturgie volgens het missaal van 1970 blijft de gewone, gebruikelijke vorm, terwijl de liturgie volgens het missaal van 1962 als buitengewone vorm van dezelfde Romeinse liturgie gevierd kan worden.

In het verleden heeft de Nederlandse Bisschoppenconferentie op individuele aanvragen om de liturgie volgens het Tridentijnse missaal te vieren, steeds te kennen gegeven dat de bisschoppen open staan voor vragen van gelovigen die zich conform de Romeinse richtlijnen tot hun bisschop wenden met een dergelijk verzoek. Het Romeins Missaal volgens het Concilie van Trente, uitgevaardigd door de heilige paus Pius V en sindsdien bekrachtigd door meerdere pausen, is immers eeuwenlang de wijze geweest waarop de priesters van de Latijnse ritus het H. Misoffer hebben opgedragen. Het is de wijze waarop de rooms-katholieke gelovigen het sacrament van de eucharistie hebben gevierd als bron en hoogtepunt van hun gelovig leven. Generaties lang hebben gelovigen zich geestelijk gevoed en gesterkt door deze vorm van liturgie, die ook vele heiligen ten diepste heeft bezield.

Zowel paus Johannes Paulus II alsook paus Benedictus XVI hebben gewezen op het belang dat ook in onze tijd gelovigen aan deze vorm van kerkelijke liturgie kunnen deelnemen. Het motu proprio dat paus Benedictus XVI vandaag heeft uitgevaardigd, ligt in deze lijn. Het biedt volgens de daarin aangegeven richtlijnen een ruimere mogelijkheid voor de viering van de Eucharistie volgens de eeuwenoude traditie van de Kerk.

De Nederlandse bisschoppen onderkennen het feit dat de vraag naar de Trindentijnse liturgie volgens de editie van het Romeins Missaal van paus Johannes XXIII uit 1962, in ons land zeer weinig voorkomt. In de verschillende (Europese) landen kan ten aanzien hiervan een diverser beeld bestaan. Scheidingen binnen de kerkelijke gemeenschap omwille van het gebruik van de Tridentijnse liturgie zijn in ons land gelukkig ook praktisch niet voorgekomen. Het is duidelijk dat de paus de intentie heeft om met dit motu proprio bij te dragen aan het herstel van de christelijke eenheid op die plaatsen en in die landen waar die scheiding wel heeft plaatsgevonden.

De bisschoppen van Nederland vragen de priesters evenwel om die gelovigen die in voorkomende gevallen verzoeken om te kunnen deelnemen aan de viering van de Eucharistie volgens de Tridentijnse ritus, welwillend tegemoet te treden en vanaf 14 september a.s. de dan geldende richtlijnen te eerbiedingen. Tegelijkertijd zijn de bisschoppen zich ervan bewust dat de meeste priesters gewijd zijn ná de invoering van het Romeins Missaal volgens de liturgievernieuwing van het Tweede Vaticaans Concilie. Zij zijn daarom slechts deels of helemaal niet vertrouwd met het vroegere Romeins Missaal van 1962. In deze situatie is vóór alles wederzijds begrip op zijn plaats, zowel voor de gelovigen die vragen om zulke vieringen, alsook voor de priesters die tot nu toe, zoals van hen verwacht werd, het missaal van 1970 hebben gebruikt. Daarom is het van groot belang dat ook in de nieuwe situatie de vrede van Christus heerst in de harten van de gelovigen. Zo alleen kan de viering van de Eucharistie beleefd worden overeenkomstig het gebed dat volgens beide missalen voorafgaand aan het communiceren gebeden wordt: “Domine Jesu Christe, qui dixisti Apostolis tuis: Pacem relinquo vobis, pacem meam do vobis” (“Heer Jezus Christus, Gij hebt aan uw apostelen gezegd: vrede laat Ik u, mijn vrede geef Ik u”)

Mornac said...

Clearly not everyone is happy. The following can be found on the official website of the diocese of Arras in France:

On September 22 Mgr Ricard, Cardinal archbishop of Bordeaux, will ordain priests for the Institute of the Good Shepherd in the presence of Mgr Dario Castrillon Hoyos. Mgr Dario Castrillon Hoyos is the instigator (instigateur) of the Motu prorio on the Tridentine Mass as well as the installation of Good Shepherd in Bordeaux without having informed the local bishop of it. When visiting the Eucharistic table this summer, do not forget to look underneath.

Mgr Ricard is the current president of the Conference of the bishops of France

Information taken “Le Mascaret”, the newspaper of Institute of the Good Shepherd. Mascaret means “beachcomber wave” or mini tidal wave. The choice of this name is more than symbolic

(Translated by Mornac - Corrections invited)

http://arras.cef.fr/page-12196-cardinal-ricard-pasteur.html

Daniel said...

Archbishop Wuerl of Washington, DC:

"It is clear that the Holy Father is trying to reach out pastorally to those who feel an attraction to this form of the liturgy, and that he is asking the pastors to be aware of and support their interest. This form of the Mass has been available at several locations in the Archdiocese of Washington for many years. We will be putting together a committee to revise the sacramental norms and facilitate implementation of the motu propio by its effective date in September.”

Anonymous said...

The Bishop of Nottingham has never been openly hostile to the Traditional Mass itself, he is however very liberal. He seems want to keep strict control of who is offering the Mass because he seems to want the Mass offered by those who have a Novus Ordo mentality. He seems to want modern thinking in all his people, and seems the think nobody will notice the differences in theology that the Traditional Mass represents.

Louis E. said...

it seems that the Pittsburgh diocesan spokesman continues to believe that the MP bans all Easter Triduum TLMs.

Anonymous said...

Reactie van de bischoppen van BELGIE

Het Motu proprio van paus Benedictus XVI is vanmiddag in Rome gepubliceerd.

Om elke verwarring bij een minder goed geïnformeerd publiek te vermijden, willen wij eraan herinneren dat dit pauselijke document op geen enkele leerstelling van het Tweede Vaticaanse Concilie terugkomt.
Het pauselijke schrijven wil louter en alleen het deelnemen vergemakkelijken aan de viering van de eucharistie of andere sacramenten volgens de laatste versie van de oude ritus, die in 1962 door de paus Johannes XXIII gepubliceerd werd.

Opzet van het document is gelovigen die gehecht zijn aan het gebruik van het preconciliaire missaal bevestigen in hun geloof en hun band met de kerkgemeenschap versterken.

In zijn begeleidende brief bij het Motu proprio formuleert paus Benedictus XVI het zo:

“Waar het om gaat, is het bereiken van een interne verzoening in de schoot van de Kerk. Wanneer men een blik werpt op het verleden en op de verdeeldheid die de Kerk als lichaam van Christus de afgelopen eeuwen heeft verscheurd, heeft men voortdurend de indruk dat op de kritieke momenten waarop de verdeeldheid ontstond, de kerkverantwoordelijken niet voldoende hebben gedaan om de verzoening en de eenheid te bewaren of te herstellen; men heeft de indruk dat dit verzuim ertoe heeft bijgedragen dat die verdeeldheid werd bestendigd. Die terugblik op het verleden leert ons dat wij verplicht zijn onze uiterste best te doen opdat allen die echt naar eenheid verlangen binnen die eenheid kunnen blijven of ze opnieuw kunnen terugvinden (...) Om ten volle in gemeenschap te kunnen leven, ligt het voor de hand dat priesters die voorstander zijn van het oude gebruik, op hun beurt de viering volgens de nieuwe boeken principieel niet mogen uitsluiten. Het volledig uitsluiten van de nieuwe ritus staat immers haaks op de erkenning van zijn waarde en heiligheid.”

Getekend, de bisschoppen van België.

Syriacus said...

[Mons. Bottaccioli is Bishop Emeritus of Gubbio, Italy]

Bottaccioli interviene sul "Motu proprio"
Redazione 15-07-2007 alle ore: 17:12
Arriva dal vescovo emerito monsignor Bottaccioli una riflessione sul recente “motu proprio” di papa Bendetto XVI sulla liturgia, per cui il papa ha fissato in 12 articoli le norme, in vigore dal prossimo 14 settembre nella festa della esaltazione della Croce. L’argomento riguarda l’uso della liturgia romana anteriore alla Riforma voluta dal Concilio Vaticano II e attuata nel 1970 col Messale pubblicato da papa Paolo VI. L’ultima stesura del Messale romano è del 1962 con Papa Giovanni XXIII, mai abrogata. Non sono mancati secondo Bottaccioli commenti e interpretazioni superficiali come “si torna alla messa in latino”. Ma chiarisce il vescovo che anche col messale del 1970 si può celebrare in latino. Più volte si è infatti assistito, anche in televisione, alla messa in latino in occasione di eventi internazionali come le esequie di Giovanni Paolo II, essendo il latino la lingua ufficiale della Chiesa. “Non essendo stato mai abrogato il messale di Giovanni XXIII esso può essere usato accanto al messale nuovo di Paolo VI” chiarisce il presule eugubino. I vescovi dovranno, fra tre anni, scrivere un resoconto dell’applicazione del Motu proprio. “Nel frattempo - conclude Bottaccioli - i parroci sono invitati ad accogliere volentieri le richieste dei fedeli e a provvedere che il bene si armonizzi con la cura pastorale ordinaria della parrocchia”.
Redazione Notizia n°8575

del:15-07-2007 alle ore: 17:12

Anonymous said...

No "official" word from the Diocese of St. Augustine in Florida but I spoke with a diocesan priest friend of mine last night who said that the bishop "Expects any priest interested in utilizing the Extraordinary Form to report to His Excellency" and that "The bishop will still have to sought for permisson to use the Extraordinary Form". Other than that we've had no news here from the chancery office.

Anonymous said...

RI Catholic July 12, 2007

Bishop Tobin: Latin Mass reflects diversity of church
PROVIDENCE – The Most Rev. Thomas J. Tobin, Bishop of the Diocese of Providence, offered the following statement relative to the expected announcement by the Holy Father, Pope Benedict XVI on the Latin Mass, which came last weekend.
“I welcome the statement of our Holy Father, Pope Benedict XVI that allows for the expanded use of the traditional Latin Mass in the Church. Although it is unlikely that the new provision will have much immediate impact on our priests and parishioners, the provision for additional use of the traditional Latin Mass may serve the pastoral needs of some of the faithful, and for that we are grateful. The increased use of the Latin Mass is a legitimate reflection of the rich diversity of the liturgical life of the Church.
“It is also an opportunity to renew our commitment to the unity of the Church that is the foundation of our faith. As St. Paul reminds us, “There are different kinds of spiritual gifts but the same spirit; there are different forms of service, but the same Lord.” (I Cor 12:4-5)
“Our prayer is that the new provision for the Latin Mass will encourage all the people of God to follow the mandate of our Lord Jesus, “to worship the Father in the spirit and truth.” (Jn 4:23-24)
One parish in the Diocese of Providence,HolyName of Jesus in Providence, offers a regularly scheduled Latin Mass on Sundays at 11 a.m. Father Joseph D. Santos Jr., pastor of Holy Name of Jesus Parish, said the expanded use of the Latin rite does not drive a divisive wedge into the Catholic Church, as some have protested. “I know that the reaction among the laity has been extremely positive,” he said, adding that many people are curious about the Latin Mass. “I think they understand that if you lose your past, you lose your future,” Father Santos said.
He added that the weekly Tridentine Mass celebrated at Holy Name of Jesus Parish attracts worshippers from as far as Eastern Connnecticut and Carver, Mass. — some of whom have joined the parish and have become fully integrated in parish life.

ghp in San Jose said...

Nothing from the Diocese of San Jose, CA, or the Archdiocese of San Francisco.

It seems like the majority of the "Left Coast" is silent!

Anonymous said...

Andrea Carradori

16 luglio 2007
Festa della B.V. del Monte Carmelo
Alla cortese attenzione del
Priore Prof. Enzo Bianchi
Priore di Bose

Illustrissimo Priore,
sono uno dei “pochissimi cattolici” (Cfr Suo articolo su Repubblica 8 luglio 2007) che ha gioito, usque ad lacrimas, per la pubblicazione del recente Motu Proprio “Summorum Pontificum” di Papa Benedetto XVI.
Sono orgogliosamente “figlio” del Concilio, per motivi anagrafici e culturali.
Nella mia famiglia, durante lo svolgimento del Concilio, si pregava ogni sera, alla fine del Santo Rosario, per quei santi lavori ecclesiali.
Mio padre è mancato proprio nella mia fanciullezza e da allora ogni momento della mia vita, del mio pensare e del mio fare è stato per la Chiesa e nella Chiesa.
Attualmente sono impegnato costantemente nel volontariato liturgico, a livello diocesano, senza dimenticare tuttavia di tuffarmi , quando mi è possibile, della fresca e rigenerante acqua della tradizione nella forma liturgica che il Concilio Vaticano II ha esaltato nel mirabile “Sacrosantum Concilium”.
Mi sono precipitato a leggere il Suo intervento su Repubblica, riportato, nei giorni scorsi, anche sulla prima pagina del sito del Suo monastero.
Lei, Priore, è, per me, una delle “icone” della Chiesa dei nostri giorni : Lei si è sempre battuto, con molta onestà intellettuale, a favore della “verità tutta intera” e della giustizia.
Mi aspettavo che anche Lei avesse gioito con me per i “pochissimi cattolici”, che hanno pregato per mesi e che, per lungo tempo, hanno fatto dei “fioretti” affinché la Divina Provvidenza donasse una maggiore liberalizzazione della Liturgia antica.
Fra questi “pochissimi cattolici” ci sono anche diversi miei ex alunni, quindicenni e sedicenni, che sono andati a lavorare d’estate per volere contribuire personalmente alle spese prossime per sostentare una parrocchia povera nella quale poter celebrare i divini misteri con la forma liturgica antica.
Voglio citare quanto il Presidente della Conferenza Episcopale Tedesca Cardinale Karl Lehmann, ha detto per esprimere la posizione della Chiesa locale sul Motu Proprio :
“Sono assolutamente convinto che si tratti di un passo positivo per tutti coloro che amano questo tipo di Messa e che non vogliono essere accantonati in un angolo come se appartenessero ad una setta e come se facessero qualcosa di anormale. Non è giusto mettere in negativo un tipo di Messa che nella Chiesa è stata utilizzata per secoli. Chi ha cercato di farlo e parla di rottura in questo senso, in realtà non ha capito nulla.”
Dopo che Lei avrà letto queste povere ed insignificanti mie parole spero che di poter avere posto nel Suo cuore, assieme a coloro che con me condividono la gioia del Motu Proprio, per godere del Suo amore : noi “pochissimi cattolici- tradizionalisti-” abbiamo diritto di ricevere l’amore dei nostri fratelli nella fede e di avere il nostro posto della Santa Chiesa.
Noi siamo poveri in tutti i sensi e ce ne vantiamo : perché il nostro solo aiuto è nel Signore .
Noi non abbiamo il dono della Sua intelligenza e della Sua cultura però, malgrado i nostri peccati, amiamo, usque ad effusionem sanguinis, la Santa Chiesa.
Siamo, soprattutto , Suoi fratelli nel Battesimo e nell’Eucaristia e come tali ci aspettiamo un Suo abbraccio nell’unico Maestro e Signore.

Anonymous said...

From the Archdiocese of Lima, Perú:

In his weekly radio adress, our archbishop, cardinal Cipriani, said: "What the Holy Father Benedict XVI had decided is that the liturgical books used to celebrate the Holy Mass in 1962 are still authorized in today's Mass as an extraordinary way. Hence, they are not two Masses, but rather the Holy Father opens the door to that liturgy, which, during four centuries, was the way Mass was celebrated for all catholics throughout the world. We, at the Archdiocese of Lima, are preparing some information for everybody."

He also made it clear that the Second Vatican Council must be interpreted in a clue of continuity, and not in a clue of rupture, because the Church is 2000 years old, and not 40 years old. Hence, what was once holy, we simply cannot throw it now to the bin. Finally, he mentioned September 14 as the date this will start to be aplied "in a simple and natural way. You will see it".

Sounds pretty encouraging, isn't it?

Anonymous said...

In a letter to priests of the Diocese of Charleston, SC, Bishop Robert J Baker takes a warm and positive position. Among the many good things he says are the following, "Let us use this time of reflection on the rich liturgical heritage of the Catholic Church to renew our commitment as priests, deacons, Religous, and lay faithful to ensure that our parish liturgies are celebrated well, whether in the 'ordinary form' or the 'extraordinary form' of the Roman Missal." Bishop Baker also addresses the issue of training and knowledge of Latin in a much more genuinely supportive way than do several other Bishops of recent note. "I would further request that any priest who may wish to celebrate Holy Mass according to the Missal of 1962 be certain that he has mastered the rubrics of the ancient Roman Missal and has a suitable grasp of the Latin language." He goes on to note that there are priests who have "graciously agreed to train others in the proper manner in which the traditional Mass is celebrated".

Michael said...

The Diocese of Lafayette-in-Indiana provides this brilliant commentary on the motu proprio in the most recent edition of "The Catholic Moment". Nice name, they ought to try having one...

###

Pope Benedict XVI's relaxation of restrictions on the use of the Latin Mass leaves unanswered questions regarding the actual practice, says Bishop William L. Higi.

The pope's directive was issued July 7 to bishops worldwide.

When interviewed by The Catholic Moment, Bishop Higi said he understands the Holy Father's desire to retain the Tridentine Mass as an extraordinary part of Catholic liturgy, and is fully supportive, but he questions whether it will be possible to provide it in the Local Church.

By letter, Bishop Higi asked priests across the diocese to wait to see how procedural details are addressed by the Secretariat for the Liturgy of the U.S. Conference of Catholic Bishops.

The pope noted that use of the 1962 Missal "presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often."

Bishop Higi, who was ordained in 1959, agreed.

"Even though I celebrated the Tridentine Mass for several years I would no longer be able to do so using the Roman Missal of 1962 (the required text) without significant study of the rubrics and a refresher course in Latin," he said. "I suspect that is true of most if not all priests of the diocese.

"In this Local Church, pastoral sensitivity suggests an indepth study of Spanish rather than Latin," he said.

The pope's directive states that a priest must be qualified to celebrate Latin masses before he can celebrate one. But it sheds no light on who decides those qualifications.

The 1962 Missal also requires the use of altar boys – not girls – and they must be capable of responding to the celebrant in Latin. Choirs also probably would have to be trained in Gregorian chant, Bishop Higi said. The 1962 calendar would be followed, because no mixture of the 1962 missal and the current missal will be allowed. Only one form of Communion would be available.

Pope Benedict XVI said that any priest, without further permission, could celebrate the Latin Mass without the people at almost any time, and that laypeople could be admitted if they spontaneously requested to do so. It remains unclear whether such a Mass could be scheduled.

The pope's directive states that where any group of parishioners attached to the Latin Mass "exists stably" it may request a pastor to offer one. Apparently, when only one Sunday Mass is offered, Latin may not be used.

No definition of "group" or "exists stably" was offered.

Anonymous said...

No word yet from the Diocese of Pensacola-Tallahassee. We currently only have 1 indult per month in Pensacola. Tallahassee and all the other cities in between have nada. Very sad. I am trying to find some stable crazy people like myself but here in Panama City, that might be dificult to do.

From guitars and sappy music O Lord, Deliver Us....bring on the Gregorian Chant!

Matt

Mike said...

Melbourne, Australia:
Archbishop Hart described the document at length at Mass on the Sunday morning after it was released. He sounded quite positive and happy, mentioned the FSSP Masses we have already, and reassured people that it didn't mean the end of the world.

Richmond RC said...

Diocese of Richmond, Virginia

Editorial in the "Catholic Virginian"

Editor refers to the usus antiquor as a separate "rite" six times, recommends that people not burden their priests by asking for the extraordinary usage, suggests the target group of the pope's motu proprio are schismatics (never mentions the faithful hurt by liturgical abuses or the young attracted to the usus antiquor, and announces (without evidence) that most people in the Diocese of Richmond are happy with the current liturgy & would not want the extraordinary usage anyway.

The tone is that the pope is burdening the people and priests and is negative.

Read this editorial >>

http://www.catholicvirginian.org/archive/2007/2007vol82iss19/pages/editorial.html

Matthew said...

The Monterey diocese now pledges to offer the extraordinary form.

It was not previously permitted there. True, the diocese is trying to limit it to two locations, and twice a month, but this is significant because it's the first budge in California.

Anonymous said...

DIOCESE OF ST. AUGUSTINE

Statement Concerning the Newly Released Apostolic Letter Summorum Pontificum, Regarding the Celebration of the Tridentine Mass



Bishop Victor Galeone has recieved the just-published Apostolic Letter, Summorum Pontificum (called a "motu proprio") regarding the use of the 1962 Missal of Blessed John XXIII, popularly known as the Tridentine Mass.

As Pope Benedict states in a letter to bishops accompanying this motu proprio, one of its purposes is to assist the bishop by freeing him from "constantly having to evaluate anew" how to respond in various situations. The accompanying letter also hilights the fact that the motu proprio does not in any way lessen the bishop's authority and responsibility concerning the proper celebration of the liturgy in his diocese. Likewise, the Holy Father points out that the Missal of Paul VI (the current post-Vatican II Mass) "obviously is and continues to be the normal Form- of the Eucharistic Liturgy."

Bishop Galeone intends to carefully study this motu proprio and consult with the Presbyterial Council in determining the most effective way to implement its provisions within the Diocese of St. Augustine. The motu proprio itself does not become effective until Sept. 14 of this year.

Anonymous said...

No news in Buenos Aires so far. Bergoglio remains silent, despite his usual talkativeness when it comes to politics or unimportant issues.

Kevin said...

RHODE ISLAND CATHOLIC

Bishop Tobin: Latin Mass reflects diversity of Church

Link to Original:

http://www.thericatholic.com/072107.pdf

PROVIDENCE- The Most Rev. Thomas J. Tobin, Bishop of the Diocese of Providence, offered the following statement relative to the expected announcement by the Holy Father, Pope Benedict XVI on the Latin Mass, which came last weekend.

“I welcome the statement of our Holy Father, Pope Benedict XVI that allows for the expanded use of the traditional Latin Mass in the Church. Although it is unlikely that the new provision will havemuch immediate impact on our priests and parishioners, the provision for additional use of the traditional LatinMass may serve the pastoral needs of some of the faithful, and for that we are grateful. The increased use of the Latin Mass is a legitimate reflection of the rich diversity of the liturgical life of the Church.

“It is also an opportunity to renew our commitment to the unity of the Church that is the foundation of our faith. As St. Paul reminds us, “There are different kinds of spiritual gifts but the same spirit; there are different forms of service, but the same Lord.” (I Cor 12:4-5)

“Our prayer is that the new provision for the Latin Mass will encourage all the people of God to followthemandate of our Lord Jesus, “to worship the Father in the spirit and truth.” (Jn 4:23-24)

One parish in the Diocese of Providence,HolyName of Jesus in Providence, offers a regularly scheduled LatinMass on Sundays at 11 a.m.

Father JosephD. Santos Jr., pastor of Holy Name of Jesus Parish, said the expanded use of the Latin rite does not drive a divisive wedge into the Catholic Church, as some have protested.

“I know that the reaction among the laity has been extremely positive,” he said, adding that many people are curious about the LatinMass.

“I think they understand that if you lose your past, you lose your future,” Father Santos said. He added that the weekly Tridentine Mass celebrated at Holy Name of Jesus Parish attracts worshippers from as far as Eastern Connnecticut and Carver, Mass. — some of whom have joined the parish and have become fully integrated in parish life.

Anonymous said...

Did anyone hear Bishop Vasa from Oregon on Catholic Answers discuss the Motu Proprio? I am not able to give a direct quote but can say he believes the MP is only intended to benefit those in SSPX chapels. He basically said there should not be a latin Mass in parishes even when there are those who have a desire for it (since they didn't have the 1962 Mass "before.")
Very disturbing!

JSarto said...

PORTUGAL

I've written an article in my own blog - http://casadesarto.blogspot.com/2007/07/os-bispos-portugueses-e-o-motu-proprio.html - about the reaction of some portuguese bishops.

The known public reactions are quite bad, is the least possible to say: the hostility of portuguese episcopate towards Traditional Mass is public and notorious.

For example, Auxiliar Bishop of Lisbon, D. Carlos Azevedo, declared that Mass celebrated according traditional latin-gregorian rite is a thing of the past, proper of nostalgics.

Bishop of Coimbra, D. Albino Cleto, showing an undisguised irritation against papal "Motu Proprio", said that Traditional Mass is only desired by a minority of "romantics", a word he used as a synonym of "lunatics".

Concluding, the overall trend of Portuguese Bishops will be to ignore as much as possible the existence of "Summorum Pontificum", as they did with "Ecclesia Dei": Portugal was the only western european catholic country where "indult Masses" were not celebrated at all.

Anonymous said...

From the Diocese of Madison, Wisconsin

Motu Proprio:
Use of Roman Missal of 1962
Under the
Gospel Book

+ Bishop Robert
C. Morlino



(en Español)

My dear brother priests and faithful of the Diocese of Madison,

On Saturday, July 7, our Holy Father, Pope Benedict XVI, issued his Motu Proprio (long awaited by some) with regard to the usage of the Roman Missal of 1962, published before the Second Vatican Council by Blessed Pope John XXIII. Please give your best attention to the questions and answers regarding this Motu Proprio, which were issued by the Secretariat for the Liturgy of our Conference of bishops. The questions asked are excellent and to the point, and the answers given are by-and-large given from the Motu Proprio itself.

I had, in fact, intended to quote the Motu Proprio at some length in this letter, but the quotations which are most fundamental and germane to the Motu Proprio are contained in the USCCB document in the form of questions and answers. (Go to www.usccb.org/liturgy)

I do wish to make three very important points, not surprisingly, with regard to the Motu Proprio and then offer some closing observations.

Should not cause disunity
In the first place, the more widespread use of the Missal of Blessed Pope John XXIII should in no way cause further disunity within our diocesan Church or the Church in the United States. As I have said repeatedly, everything that we do at the liturgy and everything that we don't do at the liturgy teaches something. The liturgy is meant to embody and teach the authentic faith of the Catholic Church.

The Roman Missal of Blessed Pope John XXIII, of 1962, and the Roman Missal of Pope Paul VI, of 1970, as well as that of Pope John Paul II, of 1999, embody the same faith. The celebration of the Eucharist according to the usage of all three missals is exactly the same.

Because these various usages of the Roman Rite embody the same faith, there should be no disunity caused by this particular diversity. The only way in which division or disunity might be deepened through the more widespread use of the Missal of Blessed Pope John XXIII would be if the faith of the Church, embodied by more recent usages, was somehow misunderstood, and in certain cases this has been the reality and I have spoken to this situation before, which brings me to the second point.

Still need healing from discontinuity
Pope Benedict takes great pains to indicate that the liturgy which was sacred and up-building of our faith before and during the council - that is, the liturgy according to the Missals of Pius V and Blessed Pope John XXIII - could not be forbidden or even considered harmful. It is a complete misunderstanding of the liturgical renewal according to the Second Vatican Council and the Missal of Pope Paul VI to see this post-Vatican II usage as, in any way, shape, or form, a rejection of the pre-Vatican II usage.

What was sacred and brought many people to holiness for so many years cannot all of a sudden be justifiably forbidden or even seen as harmful. Pope Benedict invites us to open our hearts wide to allow all of the expressions which authentic faith permits and these various usages for the celebration of the Eucharist. Each embodies the true faith and we should welcome each and all of them with open hearts.

We still need to be healed in our Church of the unfortunate effects of the discontinuity hermeneutic which sees the life of the Church prior to Vatican II as somehow mistaken and regrettable, and the post-Vatican II approaches, whatever they may have been, as the reliable corrective. Pope Benedict makes very clear that the liturgical rites after the council were sometimes mistakenly construed as inviting or even requiring creativity, and he indicates that this has caused certain "deformations" in the way liturgy is actually celebrated in certain venues.

He indicates the deep personal pain which this has caused to him and to many others who are formed in the sound faith. It is precisely for such people, who have suffered from the "arbitrary deformations" of the liturgy after the council, that this wider availability of the use of the Missal of Blessed Pope John XXIII is intended. There cannot be a rupture in liturgical usage in terms of pre- and post- Vatican II, because the faith of the Church embodied in the liturgy pre-Vatican II and the liturgy post-Vatican II must be exactly the same faith.

Has not been permitted in diocese
Thirdly, you are probably aware that the Diocese of Madison is the only diocese in the State of Wisconsin where I, as bishop, still have never permitted the celebration of Mass according to the Missal of Blessed Pope John XXIII.

I have done so not because of any distaste whatsoever for that particular usage. In fact, I served the Mass according to the Missal of Pius V and John XXIII as a young boy and virtually every morning when I was a high school student with the Jesuits at the Scranton Preparatory School. My vocation came to me in the word that Jesus Christ spoke to me through that liturgical usage. I was already in the seminary well before 1970, when we received the Missal of Pope Paul VI, the so-called Novus Ordo.

I might add that when I was a priest of the Diocese of Kalamazoo I was asked by Bishop Donovan, in response to many requests, to celebrate Mass according to the Missal of Pope John XXIII on a monthly basis, for the good of the faithful, and I did so with joy.

My reason for not permitting the celebration of Mass according to this Missal of Blessed Pope John XXIII in the Diocese of Madison has simply been that a certain catechetical support is necessary because those who are attached to this form of celebration for many years have often forgotten or gotten "rusty" with regard to what a full and active and fruitful participation would involve.

In addition, as Pope Benedict indicates, there are many young people who, for various reasons, are attracted to this form of celebration but have received no catechesis whatsoever. The lack of staff resources to provide a full catechesis for those who would need such a catechesis with regard to the use of the Missal of Blessed Pope John XXIII has been my reason for deferring any granting of permission for such celebration in the Diocese of Madison.

I have never been against such celebrations in principle, but our concrete circumstance and lack of catechetical resources to support such celebrations have led me to the prudent judgment, I believe, that such celebrations should not generally be permitted.

Obedience opens door to freedom
The Motu Proprio of our Holy Father decrees a determination that he has made in his office as Supreme Teacher of the Church, and I have solemnly and publicly promised to be faithful in my obedience to the Successor of the Apostle Peter. Pope Benedict indicates that his judgment in this matter is designed to free bishops from constantly making such prudential judgments in frequently changing circumstances.

Pope Benedict clearly is wise; obedience according to the mind of Christ always opens the door to true freedom. I am joyful to act in obedience to the Motu Proprio of Pope Benedict, and I am grateful to have been freed from the limitation of my own judgement.

I am always most peaceful and serene when I am being obedient. Remember I was trained as a Jesuit and according to the Rule of St. Ignatius, obedience is to the Jesuits what poverty is to the Franciscans - it is at the very foundational core. Thus obedience brings me joy, serenity, and freedom and I hope this will be the case for all of my brother priests and for all of the faithful in the Diocese of Madison.

Mass needs training first
The Motu Proprio takes effect on September the 14, 2007. Providentially, I have an assembly of priests coming up on Thursday, July the 12. At that meeting I will discuss this entire matter with our priests and ask them to advise me as to how we might invite any requests that may come to us for the celebration of the Mass according to the Missal of Blessed Pope John XXIII.

There have been several requests which have come to my attention in the almost four years that I have been bishop, and there is a live expression of hope for this celebration on my desk at the present moment.

As a sign of my obedience to the Holy Father I do intend to celebrate Mass according to the Missal of Blessed John XXIII on occasion as soon as this is feasible. I say "as soon as this is feasible" because I do not have certain of the vestments that are necessary for the bishop to celebrate according to this particular usage, nor have I ever done so as a bishop.

Thus, it will be necessary for me to educate myself in these matters and obtain the proper vestments. It will also be necessary to see which of our priests might be in a position to celebrate Mass according to this usage. The document of Pope Benedict makes clear that if the priest is not trained to do so, that he should not attempt to do so without such training.

And then there will be the matter of training a limited number of servers who are alert liturgically and who know some Latin. No doubt in the Madison area St. Ambrose Academy might be an appropriate resource.

Still extraordinary form
Thank you very much for your attention and consideration in this matter. I do urge those who are attracted to worship according to the Missal of Blessed Pope John XXIII to express yourselves to me and to your pastors in the days ahead so that we can do our very best to serve you in a reasonable amount of time as we make the necessary preparations.

Please remember that the Missal of Paul VI, the Novus Ordo, which flowed from Vatican II is the ordinary form of the liturgical celebration, whereas the celebration according to the Missal of Blessed John XXIII is the extraordinary form. It would be unfortunate if individuals were to resort to the extraordinary form simply because they have been disappointed in their hope for reverent celebration of the ordinary form.

As we open up possibilities for the liturgical expression of the truths of our faith, let us rededicate ourselves that every celebration, either in the ordinary form or the extraordinary form, will express the reverence proper to the truth that this celebration unites earth to heaven and joins us here in the Diocese of Madison with the great assembly of Angels and Saints. Thank you for reading this. God Bless each one of you.

Praised by Jesus Christ.

New Catholic said...

Comments which were not reports of ecclesiastical reactions (or episcopal silence) were removed and will be removed in the future (including this one)

Anonymous said...

July 7, 2007

Statement from Most Reverend Alfred C. Hughes
Archbishop of New Orleans
Pope Benedict XVI’s Apostolic Letter, "Summorum Pontificum"

The Archdiocese of New Orleans welcomes Pope Benedict XVI’s Apostolic Letter, "Summorum Pontificum". This letter identifies the Missal published by Pope Paul VI as the ordinary form of the Liturgy of the Mass. It also provides for an expanded use of the Missal published by Pope John XXIII as an extraordinary form of the Liturgy of the Mass. Archbishop Hughes has indicated that the Archdiocese of New Orleans plans to be ready for implementation of the Apostolic Letter on September 14 with specific instructions for priests and laity.

Berolinensis said...

I've already posted some of those, but here's the compilation I made of the statements of German and Austrian Bishops I could find:
DBK (German Episcopal Conference): http://dbk.de/aktuell/meldungen/01410/index.html
Augsburg (Bp. Mixa): http://www.bistum-augsburg.de/ba/dcms/sites/bistum/aktuell/presseinformation/index.html?f_action=show&f_newsitem_id=7697
Cologne (Card. Meisner): http://www.erzbistum-koeln.de/modules/news/news_0716.html?uri=/aktuelles.html
Eichstätt (Bp. Hanke OSB): http://www.bistum-eichstaett.de/termine/60148/presse/meldungen/mehrdazu.htm
Freiburg (Abp. Zollitsch): http://www.erzbistum-freiburg.de/index.php?id=233&backPID=233&tt_news=976
Fulda (Bp. Algermissen): http://www.bistum.fulda.net/bistum_fulda/newsboxen/aktuelles/bpd_20070709_Erklaerung_Motu_Proprio.php
Hamburg (Abp. Thissen): http://www.eba-schwerin.de/ebhh/index.php?we_objectID=1368
Limburg (vacant): http://www.bistumlimburg.de/index.php?persongroup=&_1=142315&_0=12&sid=3ef404a489101339acbde8003e53fc1e
Mainz (Card. Lehmann): see DBK
Munich and Freising (Card. Wetter): http://www.erzbistum-muenchen-und-freising.de/EMF009/EMF000828.asp?NewsID=12729 (also: interview with Auxiliary Bishop Haßlberger: http://www.erzbistum-muenchen-und-freising.de/EMF074/EMF007390.asp?NewsID=12769)
Regensburg (Bp. Müller): http://www.bistum-regensburg.de/default.asp?op=show&id=2726
Trier (Bp. Marx): http://cms.bistum-trier.de/bistum-trier/Integrale?SID=BB4C6CCBB42594109B846F5CEB37FDD8&MODULE=Frontend&ACTION=ViewPageView&PageView.PK=7&Document.PK=44232
Würzburg (Bp. Hofmann): http://www.bistum-wuerzburg.de/bwo/dcms/sites/bistum/information/medien/pressestelle/nachrichten/index.html?f_action=show&f_newsitem_id=15779
ÖBIKO (Austrian Episcopal Conference): http://www.kath-kirche-kaernten.at/pages/aktuell.asp?menuopt=9840
Innsbruck (Bp. Scheuer): http://www.dioezese-innsbruck.at/?id=58&language=1&portal=1&detail=50001204

David L Alexander said...

The Diocese of Arlington (Virginia, USA) has not issued a statement as of this date. However, it has been reported elsewhere on the internet (and has been confirmed by yours truly) that the Bishop has made proper arrangements for the training of any diocesan priest who wishes to learn the classical usage. Other priests have been able to visit the FSSP seminary in Denton, Nebraska, for the same purpose. This past year, two parishes were granted permission under the terms of the 1988 indult. With the latest decree, other parishes are expected to follow.

Anonymous said...

In Boise (Idaho) a parishioner was told it would not be possible to have
a Latin Mass because the church does not have "an altar facing East".....ugh! Is this a typical
response to the Holy Father's Motu Proprio????

Andy said...

So far there is nothing out of Arlington or Evansville, IN. Bishop Loverde is still denying permission for other sacraments. Holding on to the very end, I guess. On the other hand, as someone pointed out, he has allowed, and will allow priests to be properly trained to say the Mass. I suppose we will see.

Richmond Catholic said...

Diocese of Richmond (Virginia)Bishop Francis DiLorenzo has remained silent, leaving it to laywoman Catherine Combier-Donovan, director of the diocesan Office of Worship (who is sometimes styled as a "minister of celebration") to issue the following terse statement in the Catholic Virginian:

Pope Benedict XVI requests that his apostolic letter ‘Summorum Pontificum,’ be implemented as of September 14, 2007.
Before that date, Bishop DiLorenzo will consult with his staff and others as to the logistics of such implementation.
At present there is no official English translation of the letter, only unofficial ones.
Questions will have to be answered such as: what constitutes a “stable group of the faithful” requesting a Tridentine Mass, and which priests possess the minimum linguistic and rubrical abilities to celebrate this rite.
Until these and other issues are clarified, no changes will go into effect.

Commentary on above on Richmond Catholic www.richmondcatholic.blogspot.com

Kimberly Wasson said...

Statement from the Diocese of Columbus Ohio as it appears in the Catholic Times diocesan newspaper 07/19/2007:

(excerpt)
Bishop Frederick Campbell
said he will let priests of the Diocese
of Columbus know within a
month how to proceed if any
requests are made to celebrate the
Tridentine Mass in their parishes.

(excerpt)
Bishop Campbell said the new
Roman Missal, introduced in
1970 as part of changes made by
the Second Vatican Council, will
remain the common liturgy of the
diocese.
“The Mass as we celebrate it
today in the churches of our diocese
will continue to be the ordinary
form of worship, while the
older form of the Roman rite,
which is sometimes called the
Tridentine Mass, will be considered
the extraordinary form,” the
bishop said.

(excerpt)
“In the coming month, I will be
sending a letter to our priests with
details on how to proceed with the
implementation of these older
liturgical forms where they are
called for.”

(excerpt)
“I don’t foresee any great
groundswell toward more extensive
use of the ‘old’ Mass,” said
Msgr. John K. Cody, pastor of
Columbus St. Christopher Church.
“Bishop Campbell is attempting
to give some clarification to
the people of the diocese on this
matter. ... The bishop is showing
positive leadership by giving
everyone time to examine the
pope’s action,” he said.
The only Tridentine Mass celebrated
regularly in the Diocese of
Columbus is at 9 a.m. Sundays at
Columbus Holy Family Church.
Father Kevin Lutz, pastor of
Holy Family, said the pope’s
decree “doesn’t take anything
away from the majority of people
who like the new Mass, while it
allows those who want the older
Mass to continue with that rite.
Everyone walks away a winner.”


This is the first statement that has been made, to my knowledge, by Bishop Campbell since the publication of the "Summorum."

just a layman said...

Although individual Canadian bishops have come out with statements, THE CCCB HAS NOT SAID A WORD.

Francis said...

The following comes from the column which Cardinal Edward Egan of New York has in the archdiocese's newspaper:

Room for All

On December 4, 1963, the bishops who participated in the Second Vatican Council in union with Pope Paul VI issued a document entitled "The Constitution on the Sacred Liturgy." In it, they called for a revision of the prayers of the Mass which would, of course, "preserve their substance" but also make adjustments in them so as to increase the participation and devotion of the faithful.

In addition, in the same "Constitution," the bishops with the Holy Father noted that "the use of the mother tongue (the vernacular of a particular area), whether in the Mass, the administration of the sacraments, or other parts of the liturgy, may frequently be of great advantage to the people" and, accordingly, proposed a translation of the Latin texts of the liturgy into the vernaculars of the world and their appropriate use under the direction of ecclesiastical authorities.

All of this was done for no other reason than better to assist the members of the Mystical Body of Jesus Christ in their prayer. Unfortunately, however, some felt that what the bishops and the Holy Father had decided was either mistaken theologically, disdainful of ancient uses or uncaring as regards the sentiments of those who had been reared in the established liturgy and both revered and loved it. Indeed, a community of clergy, religious and laity under the leadership of a French Archbishop who had been a missionary in Africa rejected the liturgy that was developed after the Council and separated itself from the Church because of it and other Conciliar teachings and directives.

Thus it was that in 1984 the Congregation for Divine Worship published a document with the Latin title, "Quattuor Abhinc Annos," making the traditional liturgy more available and Pope John Paul II in 1988 published another with the Latin title, "Ecclesia Dei," making it even more available. It was hoped that these measures would put an end to the various feelings of discontent and especially to the aforementioned separation, and to some extent they were successful. Still, our present Holy Father, Pope Benedict XVI, was convinced that something further needed to be done; and this is the origin of the document that he issued regarding the liturgical prayer of the Church this past July 7th.

In briefest terms, here is what the document, which is entitled in Latin "Summorum Pontificum," provides:

I. There is one Eucharistic liturgy for members of the Roman Catholic Church of the Latin Rite. It has two forms ("expressions")—an "ordinary" one that is to be found in the Missal of Pope Paul VI published in 1970, and an "extraordinary" one that is to found in the Missal of Blessed John XXIII published in 1962.

II. The "ordinary" form (usually identified as the Missal of Pope Paul VI) is the one to be used regularly.

III. The "extraordinary" form (usually identified as the Missal of Blessed John XXIII) may, however, be used—

A. in Masses where the priest does not have a congregation, except on Holy Thursday, Good Friday and Holy Saturday,

B. in Masses of religious communities in their chapels and oratories and

C. in parishes where a group of the faithful requests it, but only once on a Sunday or feast day.

There are, though, three more provisions in the new norms which are of interest mostly to the clergy. All the same, it might be well to at least mention them here.

I. Pastors are to agree "willingly" to the "extraordinary" form in their parishes. If, however, there is a problem in this regard, the matter should be referred to the local bishop; and if there is a further problem, to the Holy See.

II. Pre-Vatican II rites may be used for Baptism, Confirmation, Penance, Matrimony and the Anointing of the Sick, "as the good of souls suggests."

III. When Mass is celebrated in the "extraordinary" form, the Readings may be in the vernacular.

And to all of this our Holy Father, in a letter to the bishops of the world, added three further points.

I. The changes in the liturgy do not in any sense detract from the authority of the Second Vatican Council.

II. Priests who choose to celebrate Mass in the "extraordinary" form must have a sufficient knowledge of the Latin language to pronounce the words correctly.

III. The changes in the liturgy must not be the occasion of divisions in the Church. They are rather to strengthen the unity of that community of believers for whom the Lord prayed on the night before he died that "they may be one as You, Father, in Me and I in You" (John 17:21).

Concerning this last point, perhaps it would be well to conclude what may seem to be a rather tedious lesson in Church Law by recounting two recent events in my life that might be helpful in thinking about the new liturgical norms.

This past June 6th I was in the Sheraton New York Hotel on the dais for a dinner sponsored by the Building and Construction sector of the Cardinal's Committee for Charity to raise funds for Archdiocesan schools that educate children who are physically or emotionally disabled. One of the more than 600 guests approached the dais toward the end of the dinner and began in jest to recite the responses of the altar server to the opening prayers of the traditional Latin Mass. On my right was one of the most prominent labor leaders in the nation and on my left one of the most successful construction company executives in New York. Together they joined in with the man who had approached the dais, reciting every word with remarkable accuracy. And when they were done, the man on my right launched into the longest of the altar server's prayers in the Latin liturgy, the so-called "Suscipiat." Both got even the most difficult pronunciations correct, and it was clear from the looks on their faces and the sound of their voices that what they had recited by heart had a very special place in the heart of each of them. Nor are they alone in this. Many feel a strong attachment to the Mass before the Council, and this we must understand and respect—from the heart.

This past July 8th I was in Rome at the conclusion of a week of meetings. Early in the morning I received a telephone call from the new superior general of the Conventual Franciscans, a priest from Boston. One of his priests from Spain who had worked with me in the early 1960s when I was on the faculty of a Roman seminary was in town and would like to see me. He had come to the Eternal City to direct the recording of new musical settings he had composed for the Mass in Spanish. I had a 3:30 appointment with a mother general on the outskirts of the city and a 6:30 appointment with an official of the Holy See in the Vatican. Nonetheless, taking a chance on the Roman traffic, I fit a third appointment in between the other two and arranged to visit the priest where he was staying at the Church of Saints Cosmas and Damian on the edge of the Roman Forum.

The superior general met me at the door and brought me in to see the priest whose musical compositions are performed in St. Patrick's Cathedral and across the world. After a brief exchange of niceties, the priest began to tell me in remarkable detail about what he was composing and recording in order to make the singing of the prayers of the post-conciliar Mass more devout and compelling in Spanish. He conceded that it would take a good deal of time to achieve all he had in mind. "But I am only 94," he observed jokingly, as he tapped out for me the rhythm of a responsorial psalm of his creation. The superior general did not dare even to smile. Nor did I. For I knew this immensely gifted artist is but one of millions upon millions who have come to love the new liturgy in the vernacular, and indeed, love it with fervor.

"Ours is a big Church," I mused to myself as I walked to my car after the meeting. "There is room within it for all expressions of what is Catholic, noble and holy; and for this each of us, whatever our tastes and inclinations, should be grateful to the Lord."

With prayerful best wishes, may I remain
Very truly yours in Christ,
Edward Cardinal Egan
Archbishop of New York

Anonymous said...

From the Diocese of Rockville Centre (long Island) website.

This instruction, which takes effect on September 14, 2007 grants permission to priests to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal Promulgated by Blessed John XXIII in 1962.

In the Diocese of Rockville Centre, the Mass using the Roman Missal of 1962 is offered each Sunday at 11:00 a.m. in the Chapel at St. Pius X in Uniondale and on the First Sunday of each month (11:00 a.m.) at the Church of the Sacred Heart in Cutchogue.

For more information on Summorum Pontificum click on the following links:

- United States Conference of Catholic Bishops Website: http://www.usccb.org/

- Vatican Website: http://www.vatican.va/phome_en.htm

Would like to know if anyone has heard anything from Bishop Murphy of Rockville Centre on this.

Anonymous said...

Update to July 11 posting from Brian Day of Orange County, CA, above, noting Bishop Tod Brown's written response to MP: The pastor at St Mary's By The Sea in Huntington Beach ( diocese of Orange ) wrote in last Sunday's Church Bulletin that he wholeheartedly "accedes" ( quoting the Bishop's language ) to the Bishop's sentiments, and that he, therefore, will offer the Tridentine Mass on Sundays beginning September 16th ( see link to the bulletin
http://www.summorumpontificum.net/ )

Tim H said...

I did have the distinct displeasure of listening to Bs. Vasa on Catholic Answers
The good bishop, an otherwise excellent excellency, stated in response to a callers question about difficulties he and fellow parishioners were having in requesting an extraordinary rite mass that According to SP
“Art. 5. § 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, ”
“adhere” means were raised in the older tradition, thereby excluding any persons of younger age or others simply attracted to the older form itself. And that SP is primarily for reuniting separated groups of SSPX and other breakaways.
and,from the Pope’s letter:
“he use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often.”
Refers to the liturgical formation and Latin skill of the LAITY making the request rather than the priest celebrant. And that the ability to request the extraordinary rite is confined to older Catholics attached to the rite and their canonical children raised in the rite either inside or outside the Church. How does this differ from the establishment of a separate rite? And how does it differ from the odious restrictions on growth placed on the Eastern Catholic churches, where they can only establish new parishes where there is an existing stable population of a certain ethnic group? Help me on this. Somebody please listen to the program and tell my I misheard his excellency!
http://www.catholic.com/audio/2007/MP3/ca070718a.mp3

Karen said...

Still quiet in Los Angeles. But Cardinal Mahony has been a little busy with more pressing issues, like keeping himself out of an orange jumpsuit.

Anonymous said...

Regarding the Bishop Tod Brown of the Diocese of Orange, he has also made it clear, and so has the pastor of St. Mary's that they will be using the modern lectionary in the Tridentine Mass. However, the modern Lectionary is not a translation of the readings of the 1962 Missal, so it would appear that the Bishop is either deliberately misreading the Summorum or he is just not that smart ...

Alex Benziger.G said...

From July 16, 2007

1. G. Alex Benziger, Advocate,
St. Francis Xavier’s Church, Broadway Parish.
2. Michael Amalraj Edward, Advocate,
Our Lady of Good Health Church, Little Mount Parish.
3. S. Parisutham, Advocate,
St. Mark’s Church, Adambakkam Parish.
4. Dr. S. Leonard Vasanth, Advocate,
St. Fatima Church, Kodambakkam Parish
5. A. Arokiadoss, Advocate,
Holy Cross Church, T. Nagar Parish
6. D.Irudhaya Nathan, Advocate,
St. Francis Xavier’s Church, Broadway Parish.
7. Conscious Fernando, Advocate,
St. Luke’s Church, Anna Nagar Parish,
8. A. Amalraj, Advocate,
St. Andrew’s Church, Choolai Parish.
9. Antony Jesu Rajan, Advocate,
St. Anne’s Church, Nesappakkam Parish.
(All of us are Roman Catholic Advocates, Practising in the Madras High Court, Madras, South India)

To

HIS GRACE Dr.A.M. CHINNAPPA. D.D.,
Archbishop of Madras-Mylapore,
Archbishop’s House,
Santhome, Madras-600 004.

May it please your Grace,

Sub: Our request for the grant of Indult for celebrating Tridentine Latin Mass on Sundays in St. Mary’s Church, Co-Cathedral, Parrys, Madras-600 001- Regarding.
*****
Greeting in our Lord Jesus Christ

May we place before Your Grace a kind request of permission of Indult for providing us the Tridentine Latin Mass in the Parish Church St.Mary’s Co-Catherdral Shrine at Parrys, Madras-600 001 on every Sunday at 5.30 P.M.

1. The Liturgy of Mass is the greatest ‘Action’ where Our Lord Jesus Christ is brought down on earth in His Body, Blood, Soul and Divinity, by the anointed hands of the specially consecrated persons of priesthood. It is certainly an extension of incarnation of Our Lord Jesus Christ, Our Savior and His Crucifixion, manifested for the redemption of our Soul of all the sacraments of the Church. The Sacrament of Eucharistic Liturgy is the heart-beat and the richest wealth of the Holy Mother Church.

2. Tridentine Latin Mass has been too evident a testimony to the sacrificial basis of the Roman Catholic Church, based on the great “Action of Christ” for centuries where the consecrated priest becomes “Alter Christus”. This Mass has, no doubt produced all the Holy Saints and Martyrs in the Church.

3. With the vernacular presentation of the Mass and with no one rubric, each priest has his own style of celebrating the Mass. No two priest celebrate the Mass in the same manner, so much so, the general comment of the faithful is always that ‘Fr. ‘X’s’ Mass is much better than Fr.Y’s’ Mass or is not as good as the other.

4. Pope John Paul II in his Encyclical, ‘Dominicae Cenae’ dated 24.02.1980 states as,
“I would like to ask forgiveness in my own name and in the name of all of your venerable and dear brothers in the episcopate-for everything which, for whatever reason, through whatever human weakness, impatience or negligence, and also through at the time partial, one-side and erroneous application of the directives of Second Vatican Council, may have caused scandal and disturbance concerning the interpretation of the doctrine and the veneration due to this great sacrament. And I pray to Lord Jesus that in the future we may avoid in our manner of dealing with this sacred mystery anything which could weaken or disorient in any way the sense of reverence and love that exists in our faithful people”.

5. As rightly pointed out by the then Cardinal Joseph Ratzinger-the present Pope Benedict XVI-on 24.10.1998 to the 3000 traditionalist faithful in the Eternal City who are coming from as far away as Australia and New Zealand has said,
“the differences in the liturgy according to the new rite, as it is actually practiced in many places, are often greater than the difference between the new and the old liturgy, when both are celebrated according to the prescribed liturgical books” (the journal-“Inside the Vatican”, December 1998 issue).

6. Pope John Paul II in his Encyclical, “Dominicae Cenae” dated 24.02.1980 further states
“Nevertheless, there are also those people who, having been educated on the basis of the old liturgy in Latin, experience the lack of this “one language”, which in all the world was an expression of the Unity of the Church and through its dignified character elicited a profound sense of the Eucharistic Mystery. It is therefore necessary to show not only understanding but also full respect towards these sentiments and desires are to be accommodated, as is moreover provided for in the new dispositions. The Roman Church has special obligations towards Latin, the splendid language of ancient Rome, and she must manifest them whenever the occasion presents itself”.

7. Further Pope John Paul II in his Encyclical “Ecclesia Dei” dated 02.07.1988 states as….
“To all the Catholic Faithful who feel attached to some previous liturgical and disciplinary forms of the Latin tradition I wish to manifest my will to facilitate their ecclesial communion by means of the necessary measures to guarantee respect for their rightful aspirations. In this matter I ask for the support of the bishops and of all those engaged in the pastoral ministry in the Church”……… “moreover, respect must everywhere be shown for the feelings of all those who are attached to the Latin liturgical tradition, by a wide and generous application of the directives already issued some time ago by the Apostolic See for the use of the Roman Missal according to the typical edition of 1962”.

8. Further we wish to state that the Holy Father Benedict XVI in his “Post Synodal, Apostolic Exhortation” “Sacramentum Caritatis” dated 22.02.2007 states as follows:
“…………… I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency. The most should be made of these occasions. In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, that, with the exception of the readings the homily and the prayer of the faithful, such liturgies could be celebrated in Latin. Similarly, the better known prayers of the Church’s tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian Chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the Liturgy to Gregorian chant”.

9. There is a great depth of reasoning in having the dead language in the liturgy, so that the words are not misconstrued, misinterpreted or mistranslated with all exaggerations to suit the individuals and consequently, they are not being misconceived by the congregation. This should be the main reason why the other religions too, Hinduism, Islamism, Buddhism etc., have their religious prayers of worship and chantings in the dead language.

10. Motu Proprio “Summorum Pontificum” be considered as “established and decreed” by His Holiness Pope Benedict XVI on 07.07.2007 and to be observed from September 14, 2007 is as follows:-
“Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the “ Lex orandi’ (Law of Prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of the same ‘Lex orandi,’ and must be given due honour for its venerable and ancient usage. These two expressions of the Church’s Lex orandi will in no any way lead to a division in the Church’s ‘Lex credendi’ (Law of belief). They are, in fact two usages of the one Roman rite.
“It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl.John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church”.
and some norms of law, issued in this regard and we are eagerly awaiting your Grace’s necessary directions.

Under these circumstances, we, the undersigned Catholics and on behalf of quite a good section of Catholics, in the City of Madras humbly make our submission to Your Grace and request your Grace to grant necessary Indult for providing us the Sacred Tridentine Latin Mass in St. Mary’s Co-cathedral Shrine on every Sunday evening 5.30 p.m. which will go a long way for the salvation of our souls in search of our Eternal life in the Kingdom of God.
Thank you and pray for your Grace’s Blessings.

Yours most Obedient Children in
Our Lord Jesus Christ.
Copy to :-His Eminence Cardinal Dario Castrillon HoyosPresident Commission Ecclesia Dei, Plaza del Sant’ Uffizio 11,00120 Vatican City, Italy, Europe. All Communication and Correspondence to G. Alex Benziger, Advocate, 18, Pidariyar Koil Lane, Chennai -600 001.e.mail:- alexbenziger@yahoo.com Name & Address of the Catholics 1. G. Alex Benziger, 2. Michael Amalraj Edward, 3. S. Parisutham, 4. Dr. S. Leonard Vasanth, 5. A. Arokiadoss, 6. D.Irudhaya Nathan, 7. Conscious Fernando, 8. A. Amalraj, 9. Antony Jesu Rajan,

Anonymous said...

Archdiocese of Miami Take II
Latin Mass already here
Two Tridentine Masses have been celebrated regularly in archdiocese
for more than a decade
ANA RODRIGUEZ-SOTO - MIAMI


Between 30 and 50 people attend the Tridentine Mass celebrated twice a month at St. Paul the Apostle Church in Lighthouse Point. Between 50 and 100 regularly attend the Tridentine Mass celebrated every Sunday at St. Robert Bellarmine Parish in Miami.

Given those steady numbers over the past two decades, archdiocesan officials do not expect any major changes come Sept. 14, when Pope Benedict XVI?s Apostolic Letter Summorum Pontificium takes effect.

As of that date, ?any priest of the Roman Catholic Church may celebrate the extraordinary form of the Missale Romanum (Roman Missal),? popularly known as the Tridentine Mass, said Father Terence Hogan, director of the archdiocesan Office of Worship. ?If members of the faithful wish to join in these celebrations, they are permitted to do so.?

Until now, the local bishop had been the only one who could give permission for the celebration of the Tridentine Mass. Archbishop Edward McCarthy had done so in 1989, in keeping with guidelines outlined in 1984 by the Congregation for Divine Worship and the Discipline of the Sacraments.



?The Mass should never be treated as a novelty, a curiosity or an antique of history.
It is the living presence of Christ in the Eucharist here and now.?
Father Terence Hogan, director, Office of Worship



At the time, Pope John Paul II was attempting to reach out to the followers of Archbishop Marcel Lefebvre, the Swiss archbishop who had broken away from Rome as a result of the changes called for by the Second Vatican Council, particularly the new Order of Mass.

?It is the intention of Archbishop John C. Favalora to continue providing the Latin Mass in the Archdiocese of Miami and he takes this opportunity to welcome back anyone who has been away from the church,? said an archdiocesan statement released July 7, the same day as Pope Benedict?s apostolic letter.

Father Hogan noted, however, that the pope?s document clearly states that the Tridentine Mass is an ?extraordinary form of the Roman liturgy. The ordinary Mass is the one that we have been celebrating? since 1970.

The difference between the two Masses is more than linguistic, said Father Hogan, who is also rector of St. Mary Cathedral.

?The Tridentine Mass is basically a private Mass of the priest where people attend but participate minimally,? he said. ?It was intended to be a private Mass (where) a priest acted in the name of the people.?

?Most of us have grown up with the form where we participate more, with the music and the ministries,? Father Hogan said.

He acknowledged that some people who grew up with the Tridentine Mass view the post-Vatican II Masses as perhaps too folksy or not reverent enough. Even Pope Benedict noted that the new Order of Mass was sometimes misunderstood as ?authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear.?

Nevertheless, abuses are possible using either form of the Mass.

?Certainly there was bad liturgy in the old days, but there was also good liturgy,? said Father Joseph Fishwick, who has celebrated the Tridentine Mass at St. Robert Bellarmine since 1996. ?I?ve seen the new Mass done beautifully well in many places. The church always lays down an ideal and asks us to aim for that.?

The papal document outlined practical issues that must be resolved before a priest can celebrate the Tridentine Mass.

?The priest must understand how to read it and how to do it,? Father Hogan said. ?Given the modern-day culture, most younger priests ordained after 1970 are not familiar with the rubrics and the Latin language.?

In the archdiocese, that would be ?probably just a handful? of priests, said Father Fishwick, chaplain at South Miami Hospital.

At St. Paul?s, Father Frederick Brice began celebrating the Tridentine Mass more than a decade ago after requests from the faithful in Broward County. At the time, the nearest Tridentine Mass was being celebrated in Jensen Beach in the Diocese of Palm Beach.

Neither Father Brice nor Father Fishwick were trained in the seminary to celebrate the Tridentine Mass but both had served as altar boys as children and remembered most of the prayers.

Father Brice said attendance at St. Paul?s bi-monthly Mass has remained steady for years.

?It ebbs and flows but it?s usually the same people,? he said, noting that the congregation includes young families, young adults, converts, the elderly, tourists from out of state and even a family from Italy.

?They just seem to like the reverence,? Father Brice said. ?That?s what a lot of people often miss, that sort of awesomeness? that characterized the Tridentine Mass.

Father Fishwick said that, thanks to the Internet, he often finds tourists from Germany, Italy and France in his congregation.

?Traditional Catholics are very, very devoted to the old Mass,? he said. ?They?re quite devoted to the Sunday obligation.?

Although those who attend the Tridentine Mass at St. Paul?s would prefer that it be celebrated every Sunday, Father Brice says he cannot accommodate them for practical reasons.

?You only have so much energy when you have four Masses already (each Sunday), and then we need time for baptisms,? said the priest, who has no assistants.

Father Hogan offered one more caveat to those who might request the Tridentine Mass simply out of curiosity or nostalgia.

?With this permission, the Mass should never be treated as a novelty, a curiosity or an antique of history,? he said. ?It is the living presence of Christ in the Eucharist here and now. It has to be taken seriously.?



ANTI-SEMITISM?

Some leaders in the Jewish community have objected to Pope Benedict?s decision to allow greater use of the Tridentine Mass because it contained references to the ?perfidious Jews? and called for them to overcome their ?blindness.?

Father Terence Hogan, director of the archdiocesan Office of Worship, said the phrase ?perfidious Jews? was removed from the Tridentine Mass by Pope John XXIII in 1962.

?The 1962 Missale Romanum that must be used by the priest when celebrating the extraordinary (Tridentine) form already reflected Blessed John XXIII?s revision of liturgical language,? Father Hogan said. ?Pope Benedict XVI remains committed to the need of overcoming past prejudices and misunderstandings through continued Jewish-Christian dialogue.?

The 1962 Good Friday liturgy does include a prayer for the conversion of the Jews, asking God to remove ?the veil from their hearts? and help them ?be delivered from their darkness.?
The Good Friday liturgy published after the Second Vatican Council contains a prayer that refers to the Jews as ?the first to hear the word of God? and prays that ?they may continue to grow in the love of his name and in faithfulness to his covenant.?

?When saying the prayers for Good Friday which mentioned the Jewish people and other non-Christians, the priest must use the modern-day text and not the Tridentine text,? Father Hogan said.

Syriacus said...

Tschechische Republik
Der tschechische Primas Kardinal Miloslav Vlk hat sich skeptisch zur Messfeier nach „altem Usus” geäußert. Ungelöst sei etwa die Frage, „ob es möglich ist, für eine solche Feier den Volksaltar zu benützen, der Ausdruck der konziliaren Liturgie ist”, schreibt der Prager Erzbischof auf seiner Webseite. Auch wisse er nicht, ob in der Tschechischen Republik „irgendwo jenes lateinische Messbuch aus dem Jahr 1962 zur Verfügung steht, nach dem der Priester im 'alten Usus' zu zelebrieren hat”. Es sei „möglich, dass die neue Erlaubnis da und dort in den Pfarren eine gewisse Verwirrung bei der Feier des Gottesdienstes hervorrufen kann”. Der Text des päpstlichen Schreibens werde ins Tschechische übersetzt und als Ganzes veröffentlicht werden. Er werde den Text mit der vorangegangenen Erlaubnis Johannes Pauls II. und gegebenenfalls mit der höheren Norm vergleichen, mit der Liturgiekonstitution des Konzils, so der Prager Erzbischof. Danach würden detaillierte Richtlinien über die Anwendung des Erlasses herausgegeben werden. Den „Lefebvrianern” werde das freilich „nicht genügen”, so Kardinal Vlk abschließend. Die Möglichkeiten, die ihnen das neue Dokument gebe, hätten sie bereits vorher gehabt und „das, was sie ablehnen - einige Konzilsdokumente - könne 'Summorum pontificum' nicht lösen”. (kap)

B.T. said...

--Abp. Burke of St. Louis had this printed in his regular column in the St. Louis Review. It is edited down, as the column also discussed NFP.--

In writing to you this week, I want to address two different but related subjects of concern to us all. The first is the recent publication of new liturgical norms pertaining to the celebration of two forms of the Rite of the Mass, the form used by all until 1970 and the new form introduced by Pope Paul VI. The new norms, given by Pope Benedict XVI on July 7, have been the subject of much discussion in the media. For your better understanding of the new norms, I want to offer you my reflections on the norms and their implementation in the Archdiocese of St. Louis.

[...]

Two forms of the one Rite of the Mass

By his apostolic letter "Summorum Pontificum," Pope Benedict XVI has provided for the easier use of the form of the Rite of the Mass until 1970, which was published by Blessed Pope John XXIII in 1962, in addition to the use of the Rite of the Mass, which was published by Pope Paul VI in 1970 and with which we are all quite familiar. The first form is sometimes popularly called the Tridentine Rite of the Mass, referring to the fact that, in its essentials, it remained the same from the time of the reforms introduced by the Council of Trent (Tridentine is the adjective for Trent). Changes were introduced into the rite over the centuries, including the changes made in the 1962 edition of the Roman Missal, but the greater part of the rite remained unchanged.

The second form is called the Novus Ordo or New Order of the Mass. It also retains the essential elements found in the Tridentine Rite but introduces a somewhat radical simplification of the rite. It is, however, one and the same Rite of the Mass.

With the norms promulgated by Pope Benedict XVI, the Novus Ordo remains the ordinary form in which the Rite of the Mass is to be celebrated. The Order of the Mass in force before the changes introduced by the Novus Ordo is now the extraordinary form, which may be celebrated by any priest, without special permission, under the conditions set forth by the Holy Father. In establishing the extraordinary form of the Rite of the Mass, our Holy Father reminds us that, in fact, the use of the Roman Missal of Blessed Pope John XXIII "was never juridically abrogated and, consequently, in principle, was always permitted" (Letter of Pope Benedict XVI Accompanying the Apostolic Letter Summorum Pontificum, July 7, 2007, paragraph 6).

As he observes, there was a greater attachment to the former rite than perhaps was anticipated, especially among the faithful "with a notable liturgical formation and a deep, personal familiarity with the earlier form of the liturgical celebration" (Ibid.). An interest in and attachment to the former Rite of the Mass also developed among the faithful in circumstances in which the reforms of the Novus Ordo were not implemented with fidelity but were falsely seen to permit or even require a creative interpretation on the part of the priest. Such circumstances, in the words of Pope Benedict XVI, "led to deformations of the liturgy which were hard to bear" (Ibid.). Our Holy Father reflects upon his own experience of the confusion and hurt which sometimes accompanied the implementation of the Novus Ordo.

Not infrequently, I meet young people who are attracted to the former Order of the Mass, even though they had no experience of it when they were growing up. What attracts them is the beauty and reverence, which the earlier form very much fosters. Such beauty and reverence should also be evident in the celebration of the Novus Ordo. Because the ordinary form is greatly simplified, the priest and those who assist him must be attentive to the divine action taking place and not give way to an informality and familiarity which is offensive to the nature of the Sacred Liturgy.

Through "Summorum Pontificum," Pope Benedict XVI makes the former Order of the Mass more available to the faithful who are attached to it. At the same time, he maintains the Novus Ordo as the ordinary form of the celebration of the Mass. It is the expressed hope of our Holy Father that the use of the extraordinary form will support the faithful celebration of the Mass according to the Novus Ordo.

Implementation of the new norms in the archdiocese

Some of the faithful of the archdiocese have expressed the fears that the use of the vernacular in the celebration of the Mass will be taken away and that the use of the extraordinary form of the Mass will be imposed upon them, while they, in fact, are attached to the ordinary form. Both fears are unfounded. The celebration of the extraordinary form in parishes must be requested by a group of the faithful and is to be scheduled in such a way as to permit the other faithful the use of the ordinary form. Priests, when they celebrate the Mass without a congregation, that is, when they are on vacation or away from a parochial assignment, may choose either form. Members of the faithful can, of course, assist at the Mass, no matter in which form it is celebrated.

At present, the Archdiocese of St. Louis has a most effective apostolate on behalf of the faithful who are attached to the extraordinary form of the Rite of the Mass, that is the Roman Missal of Blessed Pope John XXIII. St. Francis de Sales Oratory is the center of the apostolate and serves well the faithful who desire the celebration of the Mass and of the other sacraments according to the rites which were in force in 1962. The Canons Regular of the New Jerusalem also provide Sunday and holy day Masses at the Chapel of the Passionist Nuns in Ellisville. In addition, the Canons Regular, as befits their form of religious life, celebrate daily and publicly the Liturgy of the Hours in the chapel of their Priory in Chesterfield.

If additional requests of the regular celebration of the extraordinary form of the Rite of the Mass are received, I will work with the parish priests in responding appropriately and generously to the requests. Also, courses of liturgical formation pertaining to the Roman Missal of Blessed Pope John XXIII will be provided for priests who desire it. The seminarians at Kenrick-Glennon Seminary will be provided the liturgical formation necessary to celebrate the Mass according to the extraordinary form. Their studies of Latin will also give attention to the texts of the extraordinary form.

Gratitude for the richness of the forms of the Sacred Liturgy

In concluding my brief reflections on "Summorum Pontificum," I express, in the name of us all, deepest gratitude to Pope Benedict XVI for providing so richly and well for the worthy and beautiful celebration of the Sacred Liturgy, especially the Holy Mass. With Pope Benedict XVI, I am certain that the richer possibilities for the celebration of the Mass and the other sacraments will lead us all to a deeper appreciation of the immeasurable love of God for us and to a deeper response of love, on our part.

Syriacus said...

Il cardinale Poupard, "ministro" della cultura del Vaticano

"Così rimargineremo una ferita dolorosa nella nostra chiesa"

Il problema dei lefebvriani in Italia è meno sentito che all´estero

CITTÀ DEL VATICANO - «Un tentativo del Santo Padre per cercare di sanare una ferita dolorosa all´interno della Chiesa. È questo, secondo me, lo scopo principale del "motu proprio" promulgato ieri. Un passo importante per chi ha veramente a cuore l´unità della Chiesa, anche se i pericoli sono sempre in agguato».
La nuova riforma liturgica tridentina dell´era ratzingeriana vista da Paul Poupard, cardinale francese, presidente del Pontificio consiglio per la Cultura e, fino a pochi giorni fa, presidente anche del dicastero del dialogo interreligioso, al vertice del quale Benedetto XVI ha posto un altro cardinale francese, Jean-Louis Tauran. Poupard e Tauran, insieme a Roger Etchegaray, sono i tre porporati francesi incardinati in Vaticano. E, nessuno come loro in curia sa che in Francia non è stato mai digerito lo strappo del vescovo Marcel Lefebvre, scomunicato da papa Wojtyla nel 1988. «È una ferita ancora aperta che il Santo Padre ora spera di poter rimarginare», commenta a caldo il cardinale Poupard.

Eminenza, il "motu proprio" di Benedetto XVI guarda solo al recupero dei lefebvriani o punta a centrare anche altri obiettivi?

«Il "motu proprio" e la lettera papale sono due importanti documenti che vanno letti con grande attenzione. In essi emerge chiaramente il disegno del Santo Padre di voler sanare una ferita nel seno della Chiesa, vale a dire la scomunica dei lefebvriani. Speriamo che dopo questo importante passo la frattura possa essere ricomposta. Ci auguriamo che il gesto del Santo Padre sia accettato dai lefebvriani, in modo tale che il corpo della Chiesa torni ad essere unito».

Ma non teme che ora contro il "motu proprio" possano sollevarsi i fautori del rinnovamento conciliare?

«Il Santo Padre lo ha detto chiaramente: il Concilio Vaticano II non viene toccato. Il rito eucaristico resta sempre uno solo, anche se c´è la possibilità di poter scegliere, spontaneamente, tra due liturgie. Ma l´arte di governare suggerisce prima di tutto di evitare i pericoli maggiori. Nel nostro caso le ferite del passato recente mai rimarginate. E su questo punto il Santo Padre è stato preciso. Ora speriamo che arrivino i frutti sperati. Il problema dei lefebvriani in Italia forse è meno sentito che in Francia, in Svizzera, in Germania o nel continente americano. E il Papa ha fatto bene a fare tutto il possibile per sanarlo. Per questo speriamo e preghiamo».

(Orazio La Rocca)


Repubblica, 8 luglio 2007

Anonymous said...

In the Catholic Diocese of Fresno, California, the silence from the chancery is deafening (though not the least bit surprising).

Norelius said...

Diocese of Des Moines - Update!

In a sidebar on page fourteen of "The Mirror" (newspaper of the diocese) we find the following:

The Holy Father's directive of July 7 does not become effective until Sept. 14.
In the meantime the Diocese (sic) of Des Moines will be studying the document to understand fully its meaning and implementation.
Since the diocese is in between bishops, the Diocesan Administrator cannot make decisions that will infringe upon the new bishop's authority to regulate all liturgical celebrations in the diocese.
Therefore the implementation of some aspects of the document may have to wait until the new bishop has been installed.
***

Berolinensis said...

Nota de Comisión de Liturgia de la Conferencia Episcopal de Chile sobre la liturgia preconciliar

SANTIAGO, sábado, 21 julio 2007 (ZENIT.org).-La Comisión Nacional de Liturgia de la Conferencia Episcopal de Chile ha dado a conocer una Nota sobre la Carta Apostólica Motu Proprio «Summorum Pontificum» del Santo Padre Benedicto XVI, documento referido a la unidad en la Iglesia y que está relacionado con las celebraciones litúrgicas preconciliares.

Esta nota ha sido aprobada por el Comité Permanente de la Conferencia Episcopal de Chile el 17 de julio de 2007.



Sobre el Motu Proprio «Summorum Pontificum» del Papa Benedicto XVI, por el cual amplía el uso del Misal de Pío V según la edición del Papa Juan XXIII



Documento aprobado por el Comité Permanente de la CECh el 17 de julio de 2007



El pasado 7 de julio fue dada a la publicidad en Roma una Carta apostólica «motu proprio data», es decir, que responde a una iniciativa personal del Sumo Pontífice, sobre el uso del Misal antiguo en la Iglesia Católica.

En el Motu Proprio, titulado Summorum Pontificum, el Papa Benedicto XVI establece que, junto con el Misal Romano de Pablo VI, que es el fruto de la reforma litúrgica del Concilio Ecuménico Vaticano II, puede ser usado, extraordinariamente, el Misal Romano según la edición hecha en el pontificado del Beato Papa Juan XXIII en 1962.

Junto con el Motu Proprio, el Papa dirige una carta a los obispos de todo el mundo, en la que expone de modo más personal sus motivaciones para esta medida. La intención de fondo es la de «llegar a una reconciliación interna en el seno de la Iglesia» con aquellos católicos que desean poder celebrar la Eucaristía según el Misal antiguo. Estos grupos, que en la Iglesia son pequeños, están ordinariamente formados por personas que tienen conocimiento de la lengua latina y prefieren el rito antiguo.

El Papa deja claro, en la primera de las disposiciones, que «el Misal Romano promulgado por Pablo VI es la expresión ordinaria de la «lex orandi» («ley de la oración») de la Iglesia católica de rito latino». El Misal antiguo debe considerarse como «expresión extraordinaria de la misma «lex orandi» y gozar del respeto debido por su uso venerable y antiguo». «Son de hecho», afirma el Papa, «dos usos del único rito romano»

Luego el Santo Padre expone las nuevas medidas que regulan la celebración eucarística según el Misal de Juan XXIII: quiénes pueden celebrarla, en qué circunstancias y bajo qué condiciones.

Tanto el Motu Proprio «Summorum Pontificum» como la carta del Santo Padre a los obispos del mundo se encuentran publicados en los sitios web de la Santa Sede (www.vatican.va) y de la CECh (www.iglesia.cl)

Anonymous said...

Too soon to tell in Nebraska. Omaha has a long standing FSSP parish that is steady.

Anonymous said...

Hasta donde yo tengo entendido, no habido ningún pronunciamiento de ningún Obispo de Nicaragua, con respecto al Motu Propio Summorum Pontificum.

A.M.D.G.

+Crux Australis+ said...

Nuestros Obispos han sido totalmente refractarios... ¿Creén, por ventura, que quien destrozó a hachazos el Altar Mayor de la Catedral de San Isidro va a celebrar al recibir la Orden de darnos los Sacramentos según aquel rito?

Entiendanló, ustedes han tenido la bendición de una obediencia más unida a la búsqueda de la verdad, pero en nuestro pueblo siempre se dudó de la verdad y solo nos quedó la obediencia. La Liturgia Tradicional ha sido aniquilada (con asesinatos e incendios incluidos), y los que actualmente la defienden son en su mayoría gente marginada del ambiente Católico "regular" ó sencillamente conversos que no anhelan retornar al error.

Retomando, solo tenemos dos Obispos favorables... uno es Mons. Antonio Baseotto, quien ha sufrido y sufre una horrible persecución (desde el tradicionalismo también), y Mons. Aguer, quien no se anima a autorizar más de una Liturgia Tradicional de Domingo en su Arzobispado.

Rueguen por nuestra pobre Iglesia y su restauración, queridos hermanos en Cristo Nuestro Señor.

+Crux Australis+
cruxaustralis (arroba!) live.com

+Crux Australis+ said...

Aclaración: Soy de Argentina, de la triste Diocesis de San Isidro.

+Crux Australis+

Anonymous said...

Mgr Jean Legrez, évêque de St-Claude, France

Pour Mgr Legrez, c’est le souci du pape pour l’unité de l’Eglise qui a motivé la publication du texte autorisant la liturgie antérieure à la réforme de 1970.

Un motu proprio est un texte qui provient de la seule initiative du pape. Selon vous, pourquoi le pape Benoît XVI a-t-il jugé ce texte opportun ? Qu’est-ce qui rend aujourd’hui possible sa publication ?
Il me semble que le pape a jugé opportun cette publication uniquement parce qu’il est habité par le souci de l’unité au sein même de l’Eglise catholique. Dès son élection, Benoît XVI a précisé qu’il souhaitait demeurer dans la lignée de ses prédécesseurs immédiats en matière d’œcuménisme. Le motu proprio ne s’explique que par le souci d’un père désireux de pouvoir enfin réunir tous ses enfants dans une communion retrouvée.

Brièvement, que dit le texte du pape ?
Dans ce texte très court, le pape commence par expliquer son intention. Il évoque le souci séculaire des papes de transmettre la foi catholique reçue des apôtres à travers les signes sacramentels que nous offre la liturgie. En outre, Benoît XVI fait sien le souci de ses prédécesseurs immédiats : que les fidèles qui, pour des raisons diverses, n’ont pas reçu positivement la réforme liturgique de Vatican II, continuent d’appartenir à l’Eglise catholique. Il leur offre par ce motu proprio la possibilité d’utiliser le Missel romain publié en 1962 par le pape Jean XXIII. La préoccupation majeure de Benoît XVI est que la postérité ne puisse reprocher à l’Eglise de ne pas avoir fait tout son possible pour éviter des ruptures durables.
L’article 1 me paraît le plus important : le Missel romain promulgué par le pape Paul VI est « l’expression ordinaire » de la loi de prière (lex orandi) de l’Eglise catholique de rite latin. Ni le Concile Vatican II, ni la réforme liturgique mise en œuvre à partir de ce dernier ne sont mis en cause. Au contraire, leur importance est réaffirmée. Les prêtres et les fidèles désireux d’utiliser le Missel promulgué par Jean XXIII le pourront à partir du 14 septembre. Toutefois, je tiens à préciser que, selon le pape, ce missel n’est que la « forme extraordinaire » du rite romain. Ce dernier comprendra désormais deux formes ou deux mises en œuvre.
Tout prêtre catholique pourra choisir, pour la messe sans le peuple, le missel qu’il désire. Il aura alors la possibilité de célébrer avec quelques fidèles attachés à l’usage ancien. Dans les paroisses il reviendra au curé de voir comment répondre à la demande d’un groupe de fidèles attachés à la « forme extraordinaire » du rite romain. Si une difficulté surgit, un recours sera porté devant l’évêque. Si une solution à l’amiable n’est pas trouvée, l’évêque en référera à la commission pontificale Ecclesia Dei pour trouver une solution. Le même choix pourra avoir lieu pour les chapelles des instituts religieux, avec l’accord des supérieurs.

Les évêques de France ont-ils été consultés ? Quel a été leur apport au texte final ?
On ne peut pas dire que les évêques de France ont été consultés. Pour être précis, ils n’ont pas attendu d’être consultés. Souvenez-vous le 25 octobre 2006, les évêques de la Province ecclésiastique de Besançon ont écrit à Rome pour faire part de leurs préoccupations nées de l’éventuelle publication du motu proprio. Dix jours après, ce sont tous les évêques réunis à Lourdes qui apportaient leur soutien au cardinal Ricard, président de la Conférence Episcopale de France, en affirmant leur attachement à la rénovation liturgique voulue par le Concile Vatican II. Depuis l’automne dernier, il n’a pas manqué de cardinaux et d’évêques français pour exprimer auprès du Saint-Siège leur désir d’aider au progrès de la vie liturgique en France et aussi, il faut le reconnaître, leurs craintes. Le pape, dans la lettre adressée aux évêques avec le motu proprio, tient à dissiper ces craintes, qui sont au moins au nombre de deux : la mise en doute de l’autorité du Concile Vatican II et le danger de désordres et même de fractures dans les paroisses.

Qu’est-ce que cela va changer pour les fidèles, notamment dans la pratique dominicale ? Avez-vous connaissance, dans le diocèse, de demandes émanant de groupes de personnes attachées au Missel de Jean XXIII ?
Dans le diocèse de Saint-Claude, cela ne changera pas grand-chose, au plan visible. Cependant ce texte est un appel à l’ouverture mutuelle pour tous, à une conversion de l’intelligence et du cœur. Peut-être y aura-t-il des demandes de célébration selon l’ancien rituel à l’occasion de tel mariage ou de tel enterrement. Nous allons réfléchir avec les prêtres sur la façon de répondre au mieux à ces demandes. S’agissant de la messe dominicale ou de la messe quotidienne, aucune demande émanant d’un groupe de catholiques traditionalistes n’a jamais été faite à l’évêque de Saint-Claude, à ma connaissance. Les traditionalistes, contrairement aux intégristes, sont des catholiques en communion avec le pape et l’évêque du lieu. Je crois savoir qu’il existe dans le Jura deux lieux où la messe est célébrées par des prêtres intégristes qui, jusqu’à présent, n’ont jamais exprimé leur désir de rentrer dans le giron de l’Eglise. La main leur est tendue. Quelques intégristes, tout en se réjouissant de la liberté qui est donnée par le pape, soulignent que des désaccords de fond demeurent. Les questions liées à l’œcuménisme, à la liberté religieuse et au dialogue interreligieux continuent de nous séparer. Dans les mois à venir, l’essentiel est de demeurer paisible, réaliste et charitable. Les communautés paroissiales n’ont pas à s’inquiéter, mais à célébrer sereinement selon les exigences de la réforme liturgique. En tant qu’évêque, comment pourrai-je ne pas souhaiter que nos liturgies soient belles, signifiantes et recueillies afin de permettre aux fidèles d’entrer dans les mystères du Christ pour la plus grande gloire de Dieu ?

La question liturgique n’éclipse pas à elle seule d’autres problèmes, notamment celui de l’acceptation des actes de Vatican II. Il est vrai que, dans le motu proprio, le pape prend bien soin de les dissocier. Mais peut-on en minimiser la portée ?
En effet le pape précise que la possibilité accordée de célébrer selon les livres anciens ne peut exister qu’à la condition que prêtres et fidèles, qui célèbreront ainsi, acceptent Vatican II. Selon le pape, les deux manières de célébrer peuvent permettre des enrichissements réciproques. Les prêtres qui adhèrent à l’usage ancien ne peuvent pas exclure la célébration selon les nouveaux livres, ils sont donc tenus d’accepter le Missel de Paul VI. Dès lors il est possible d’espérer qu’ils envisagent de célébrer selon ce dernier, qu’ils participent à des concélébrations ou à la messe chrismale, qui rassemble au début de la Semaine Sainte tous les prêtres d’un diocèse autour de leur évêque. L’Esprit nous pousse à ne pas avoir peur, à être des artisans de paix et d’unité en sachant nous respecter et nous aimer, comme dans une famille où tous sont heureux de se retrouver après une période de troubles et de disputes sachant que seule une bienveillance respectueuse de la vérité pourra guérir les blessures. Finalement il apparaît que Benoît XVI compte sur la capacité de tous à se convertir pour vivre unis, pour que le monde croit.

Irulats said...

"There will be no official statement from the Irish Bishops Conference until their next meeting in October, when the matter will of course be given top priority."

Anonymous said...

Moulins, dimanche 8 juillet 2007
Pascal ROLAND
Evêque de Moulins
A tous les prêtres du diocèse de Moulins
Chers frères prêtres,
La lettre apostolique de Benoît XVI sur l'usage de la liturgie romaine antérieure à la réforme de 1970 vient d'être rendue publique, accompagnée d'une lettre de présentation aux évêques. Ce document a fait couler beaucoup d'encre et de salive avant même sa publication et les esprits se sont tant échauffés que l'on peut craindre que la réception en soit difficile.
Je compte donc sur vous pour donner à vos paroissiens une information exacte. Celle-ci corrigera les présentations approximatives qui auraient pu leur parvenir par les media. Vous saurez aussi faire preuve de sagesse pour ne pas alimenter les polémiques que certains se plaisent à susciter. Quelles que soient nos légitimes appréciations personnelles, nous ne devons pas faire le jeu des ceux qui voudraient rallumer la guerre liturgique, ni focaliser l'attention de la société sur les seules questions liturgiques, qui ne sauraient résumer à elles seules la vie des communautés chrétiennes.
Il ne faudrait pas que les dispositions disciplinaires que Benoît XVI met en place suscitent la confusion, alors que le saint Père n'a pas d'autre visée que le service de la communion. Vous l'avez saisi, il s'agit d'une ultime tentative pour essayer de rallier les catholiques qui ont suivi Mgr Lefèvre. Dans sa lettre d'accompagnement, le pape exprime les raisons positives qui l'ont conduit à prendre cette initiative :« II s'agit de parvenir à une réconciliation interne au sein de l'Église ». Portant, son regard sur l'histoire et regrettant que lors de divisions passées « les responsables de l'Église n'ont pas fait suffisamment pour conserver ou conquérir la réconciliation et l'unité », le saint Père entend « faire tous les efforts afin que tous ceux qui désirent réellement l'unité aient la possibilité de rester dans cette unité ou de la retrouver ri nouveau ».
Concrètement, les principales dispositions sont les suivantes :
Pour la célébration de la messe sans peuple, tout prêtre peut célébrer selon la forme ordinaire (missel de 1970) ou selon la forme extraordinaire (missel de 1962) sans autorisation particulière.
Toute communauté religieuse peut célébrer dans son oratoire selon la forme extraordinaire, après décision de ses supérieurs majeurs. Un groupe stable de paroissiens peut demander à son curé la célébration de la messe selon le missel de 1962. Le curé appréciera alors ce qu'il est juste et bon de faire. Dans des circonstances particulières, le curé peut autoriser la célébration des sacrements ou des obsèques selon la forme extraordinaire.
Je vous invite aussi à noter les points suivants :
- Benoît XVI souligne clairement que le missel de Paul VI « est et demeure évidemment la forme normale de la liturgie eucharistique ». Celle-ci n'est donc nullement remise en cause. Le pape refuse également de parler de deux rites. Pour lui, « il s'agit plutôt d'un double usage de l'unique et même rite ».
- Seuls les prêtres qui reconnaissent la légitimité et la valeur de cette forme ordinaire peuvent être autorisés à célébrer selon la forme extraordinaire : « Evidemment, pour vivre la pleine communion, les prêtres des communautés qui adhèrent à l'usage ancien ne peuvent pas non plus, par principe, exclure la célébration selon les nouveaux livres. L'exclusion totale du nouveau rite ne serait pas cohérente avec la reconnaissance de sa valeur et de sa sainteté ».
- Le pape rappelle l'autorité de l'évêque dans son diocèse : « Rien n'est retiré à l'autorité de l'évêque dont le rôle demeurera de toute façon celui de veiller à ce que tout se passe dans la paix et la sérénité ».
Il convient d'ajouter que
- Le pape n'est pas naïf et reconnaît « qu'au sein du mouvement conduit par Mgr Lefebvre, la fidélité au missel ancien est devenue un signe distinctif extérieur ; mais les raisons de la fracture qui naissait sur ce point étaient à rechercher plus en profondeur ». Il vise donc la réconciliation avec les personnes qui « acceptent clairement le caractère contraignant du concile Vatican II » et qui sont « fidèles au Pape et aux évêques ».
- Le pape reconnaît également que le recours au missel de 1962 ne concerne pas beaucoup de gens car « l'usage de l'ancien missel présuppose un minimum de formation liturgique et un accès à la langue latine » et il ajoute avec lucidité : « ni l'un ni l'autre ne sont fréquents ».
Pour terminer, deux précisions. D'une part, ces nouvelles mesures seront applicables à partir du 14 septembre prochain. D'autre part, le pape nous invite à faire le point de nos expériences par écrit, dans trois ans, pour rendre compte des fruits et des éventuelles difficultés. Il me semble que cet événement doit nous inciter à relire et travailler la constitution conciliaire Sacrosanctum Concilium ainsi que la Présentation Générale du Missel Romain, et à soigner la qualité de nos célébrations liturgiques. C'est aussi une invitation à lire les apports du concile davantage en termes d'enrichissement que de rupture.
Soyons clairs : le motu proprio ne changera pas grand-chose, en pratique, dans notre diocèse. Pour l'essentiel ce qui devait être fait l'a été. Vous pouvez rappeler que depuis plusieurs mois, j'ai nommé un vicaire à temps partiel à la paroisse de Vichy, l'abbé Christophe Fontaa, pour y assurer la célébration régulière d'une messe dominicale en latin selon le missel de 1962. Les personnes qui le souhaitent peuvent donc rejoindre ce lieu. Il dépendra désormais de l'autorité des curés de répondre aux demandes occasionnelles de mariages ou d'obsèques selon le missel de 1962. Je compte sur votre jugement pastoral et sur votre bienveillance pour gérer cette situation délicate avec justice et charité.
En vous souhaitant un bon été ! Fraternellement.
+ Pascal ROLAND Evêque de Moulins

Anonymous said...

LE MOTU PROPRIO DU PAPE BENOIT XVI « SUMMORUM PONTIFICUM »
DU 7 JUILLET 2007
ACCUEILLIR L’INITIATIVE DU SAINT-PERE

Un Motu proprio – littéralement « d’un mouvement propre » est un document d’un pape relevant d’une initiative personnelle. On nous l’annonçait depuis plus d’une année ; diverses réactions se sont fait jour face à ce projet ; nous nous sommes exprimés, comme cela se fait dans l’Eglise, avec respect. Le Saint Père a décidé, comme il l’écrit aux évêques après « de longues réflexions, de multiples consultations » ; il est aussi le fruit « de la prière ». Il convient donc d’accueillir son initiative, de la comprendre, pour entrer pratiquement dans le sens de ce qu’il nous demande.
Le motif positif qu’il présente est la volonté « d’obtenir une réconciliation interne au sein de l’Eglise ». Il veut tout faire « pour conserver ou conquérir la réconciliation et l’unité ». Il nous invite pour cela à ouvrir généreusement notre cœur pour rester dans cette unité ou pour la retrouver « avec tous ceux qui la désirent réellement » : tout ceci a une authentique saveur évangélique.
Il s’agit de faire du Missel du bienheureux Jean XXIII de 1962 – et aussi des Rituels ou du Bréviaire anciens – la « forme extraordinaire » du rite latin pour les personnes ou les groupes façonnés « par une familiarité profonde et intime avec la forme antérieure de la célébration liturgique ». Le pape précise : « Evidemment, pour vivre la pleine communion, les prêtres des communautés qui adhèrent à l’usage ancien ne peuvent pas exclure la célébration selon les nouveaux livres. L’exclusion totale du nouveau rite ne serait pas cohérente avec la reconnaissance de sa valeur et de sa sainteté ».
Pour autant, le Saint-Père ne demande aucunement le retour au latin comme les médias le prétendent, car le latin reste normatif actuellement dans notre Eglise romaine et tous les livres liturgiques issus de la rénovation liturgique de Vatican II sont d’abord édités en latin. Il ne met aucunement en cause cette rénovation, car, souligne-t-il en termes forts, « il faut dire avant tout que le Missel, publié par Paul VI et réédité ensuite à deux reprises par Jean Paul II, est et demeure évidemment la forme normale – « ordinaire » de la liturgie eucharistique ». Il nous faut donc continuer à faire connaître et appliquer cette liturgie rénovée, reçue largement dans l’Eglise universelle, en refusant « les déformations arbitraires qui ont profondément blessé des personnes » : une longue et belle tâche de formation à tous niveaux est à poursuivre, comme aussi de traduction plus précise des livres liturgiques. Nos commissions française et francophone de liturgie, dont j’ai la charge, s’y attellent avec compétence avec les services nationaux et internationaux appropriés, en lien étroit avec la Congrégation romaine pour le culte divin et la discipline des sacrements : c’est un gros travail de fond.
Le Pape appelle de ses vœux « un enrichissement réciproque des deux formes d’usage du Rite romain », pour éviter toute rupture, mais continuer l’histoire de la liturgie « faite de croissance et de progrès ». Cette perspective d’avancer ensemble est source d’espérance pour tous.
Pour l’application de cette décision du Souverain Pontife, prévue dès le 14 septembre de cette année, les évêques auront à prendre des mesures en lien avec leur presbyterium pour leur Eglise locale. Les autorisations et permissions à donner par les curés suite aux demandes légitimes n’infirment pas la responsabilité des évêques, comme le rappelle le Saint Père avec le Concile Vatican II. D’une part, ils auront à donner des directives pour appliquer le Motu proprio « en évitant la discorde et en favorisant l’unité de toute l’Eglise » (art. 5 § 1) ; d’autre part, le principe de subsidiarité invite à régler les questions au niveau où elles se posent ; le recours aux niveaux supérieurs vient après comme prévu. Nous ne nous dissimulons pas non plus les difficultés qui pourront se présenter aux curés ; nous les soutiendrons dans leur tâche de discernement dans l’ouverture cordiale.
Il importe aussi de rappeler que le Motu proprio se situe dans le contexte de documents du Magistère de grande importance, comme les Lettres encyclique ou apostolique de Jean-Paul II sur l’Eucharistie et l’Exhortation apostolique de Benoît XVI sur le même mystère. Le juste souci des formes – ordinaire et extraordinaire – doit nous conduire à une meilleure intelligence du fond auquel achemine la mystagogie du « Mystère de la foi ». La célébration de l’Eucharistie, nous ont dit récemment les papes de façon nouvelle, demande un équilibre entre la table de la Parole (largement ouverte depuis la rénovation liturgique) et celle du Corps et du Sang du Christ, de même qu’un lien étroit entre l’adoration et l’engagement de solidarité envers les démunis de toute sorte. Voilà jusqu’où il nous faut aller pour « rendre visible la richesse spirituelle et la profondeur théologique » de nos Missels.
+ fr. Robert Le Gall
Archevêque de Toulouse
Président de la Commission épiscopale pour la liturgie et la pastorale sacramentelle

Anonymous said...

Pourquoi j’obéis au pape, par Hyppolite Simon, Le Monde, 14 juillet 2007

Depuis la parution du motu proprio de Benoît XVI libéralisant la liturgie catholique en latin, je suis souvent interrogé sur ce que je vais faire. A chaque fois, je réponds de la même manière : “Quelle question ! Eh bien, je vais obéir, évidemment !” Et je vais obéir pour deux raisons. La première, qui suffirait, parce que je suis évêque et que j’ai promis communion et obéissance au pape au jour de mon ordination. Si j’avais des raisons, en conscience, de ne pas obéir, je n’aurais qu’une chose à faire : présenter ma démission à Rome. Mais je n’ai pas de motif de conscience qui m’obligerait à démissionner et je ne vais pas abandonner mon peuple en rase campagne pour une question de rites liturgiques. Cela étant, j’obéirai comme j’ai toujours essayé de le faire : les yeux ouverts, aussi lucidement et aussi intelligemment que possible.
Ma seconde raison d’obéir tient à ceci : les effets de la décision du pape ne seront sans doute pas ceux que toute la presse nous annonce. Pour bien mesurer cela, il faut oublier les anticipations dont certains médias nous ont rebattu les oreilles depuis des mois et il suffit de lire les textes publiés par Benoît XVI. On voit vite en quoi ils diffèrent de tous les pronostics annoncés. Si l’on se contente de juger superficiellement selon les catégories “ouvert-fermé” “progressiste- intégriste”, “passéiste-moderne”, etc., qui sont les catégories de la presse people, alors évidemment, le compte du pape sera vite réglé, mais on n’ira pas loin.
Lisons bien ce qu’il écrit : “Il n’est pas convenable de parler de ces deux versions du missel romain comme s’il s’agissait de deux rites. Il s’agit plutôt d’un double usage de l’unique et même rite.” Par cette phrase, Benoît XVI nous débarrasse donc définitivement de tous les discours que nous avons dû subir, usque ad nauseam, sur la “rupture entre la messe de saint Pie V et la messe de Paul VI”, sur la messe “moderne, protestantisée, etc.” qui serait à contre-distinguer de la “messe de toujours”, etc. J’en passe et de pires.
Alors, quand je lis, un peu partout, que le pape accorde tout aux intégristes et qu’il n’exige rien en contrepartie, je ne suis pas d’accord : il leur accorde tout sur la forme des rites, mais il ruine totalement leur argumentaire sur le fond. Tout l’argumentaire de Mgr Lefebvre reposait sur une prétendue différence substantielle entre le rite dit de saint Pie V et le rite dit de Paul VI. Or, réaffirme Benoît XVI, il n’y a pas de sens à parler de deux rites. On pouvait, à la rigueur, légitimer une résistance au concile si l’on pensait, en conscience, qu’il existait une différence substantielle entre deux rites. Peut-on légitimer cette résistance, et a fortiori un schisme, à partir d’une différence de formes ?
Il faut aussi remarquer que Benoît XVI a publié - hasard du calendrier ? -, une semaine auparavant, sa “Lettre aux catholiques de Chine” qui est une très belle apologie de la liberté religieuse. Ensuite, mardi 10 juillet, la Congrégation pour la doctrine de la foi nous a envoyé une note, pour justifier l’expression, si décisive par le concile, du verbe “subsistit in” - l’Eglise du Christ “subsiste dans” l’Eglise catholique - en lieu et place du verbe “est” dans la constitution Lumen Gentium. Or, sans entrer dans une analyse trop technique, j’ai souvenir d’avoir lu sous des plumes intégristes que ce choix du verbe “subsistit in” à la place du verbe “est” était le début de la catastrophe conciliaire car il constitue précisément le fondement théologique de l’oecuménisme. Le choix de cette troisième publication, à cette date, ne me semble pas destiné à marquer une fois de plus les limites du dialogue avec les autres Eglises et communautés chrétiennes. Dans cette perspective, ce ne serait qu’une énième redite. Je le comprends bien plutôt comme l’invitation à ne pas refuser une articulation-clef de la pensée de l’Eglise catholique sur elle-même et sur les autres chrétiens. Je crois vraiment que nous aurions tort, ici, de nous tromper de lecture.
A partir de là, il suffit de se souvenir de la façon dont Mgr Lefebvre a répété sa triple opposition à la liberté religieuse, à la messe moderne et à l’oecuménisme pour ne pas soupçonner Benoît XVI de tourner le dos au concile. En reliant ces trois textes, je comprends mieux l’intention du pape. Sachant que, si les disciples de Mgr Lefebvre ne reviennent pas maintenant au sein de l’Eglise catholique, ils risquent de “s’enkyster” pour très longtemps, Benoît XVI leur accorde une concession majeure sur la forme du rite, mais il ne cède rien sur la substance du concile.
En conclusion, je reviens à la question de l’obéissance. Il suffit de comparer l’attitude d’André Depierre, l’un des pionniers des prêtres ouvriers, et celle de Mgr Marcel Lefebvre. En 1954, André Depierre a obéi loyalement, et quatre ans plus tard il a pu reprendre le ministère de prêtre ouvrier auquel il a consacré sa vie. Mgr Lefebvre a désobéi en 1988 et, vingt ans après, ses disciples sont encore englués dans des contradictions dont ils n’arrivent pas à se défaire. Peut-être d’ailleurs tout simplement parce qu’ils n’ont même pas conscience d’avancer sur une trajectoire qui a dérivé insensiblement aux antipodes des positions de celui dont ils se réclament. C’est le signe que la Terre a continué de tourner et que les mots ont fini par changer de sens. Ces derniers mois viennent d’en donner la preuve. Il était tout de même surprenant d’entendre les disciples supplier le pape de libéraliser la messe en latin, sans se rendre compte que leur “maître” a lutté toute sa vie pour garder le Syllabus de Pie IX, qui condamnait précisément toute forme de libéralisme. Mais savent-ils encore ce qu’a représenté le Syllabus et les drames qu’il a légitimés ?
Je n’ai nullement envie, ici, d’ironiser. J’espère que nous allons pouvoir, avec une bonne dose de patience et un peu de pédagogie, dépasser assez vite les turbulences que va nécessairement provoquer ce motu proprio. Surtout, au moment où nos frères traditionalistes ont, de facto, renoncé au Syllabus, j’espère que les fidèles attachés au concile ne vont pas s’enferrer dans le fondamentalisme d’une prétendue ouverture à la modernité, qui ne serait que le symétrique du fondamentalisme d’une prétendue fidélité à la tradition. Il faut toujours le redire : il arrive que la posture d’un revendiquant démente complètement le contenu d’une revendication. Et il ne faudra surtout pas se polariser sur le latin comme “marqueur” de fixation sur le passé. Quand, à Taizé, une foule de jeunes chante “Ubi caritas et amor…”, il ne nous reste qu’une chose à faire : essayer de mettre en oeuvre, très simplement, ce qu’ils proclament…
Archevêque de Clermont-Ferrand
Hyppolite Simon

Anonymous said...

A propos du Motu Proprio sur la liturgie romaine antérieure à la réforme de 1970

Aux prêtres du diocèse et aux équipes liturgiques.

Dans la lettre qui accompagne le "Motu Proprio", le Saint Père donne la "raison positive" de son Motu Proprio : "Il s'agit de parvenir à une réconciliation interne au sein de l'Église". Il s'agit de tout faire pour "conserver ou conquérir la réconciliation et l'unité" (1). L'histoire de notre Église nous fait suffisamment souffrir des fissures qui sont devenues fêlures et même fractures pour communier profondément au motif majeur du Motu Proprio.
Le Saint Père réaffirme "l'autorité du Concile Vatican II". Il s'agit de ne pas "mettre en doute une de ses décisions essentielle : la réforme liturgique". "Le Missel, publié par Paul VI et réédité ensuite à deux reprises par Jean-Paul II, est devenu évidemment la forme normale (forma ordinaria) de la liturgie Eucharistique".
Si "la forme extraordinaire" (l'utilisation du missel romain pré-conciliaire) est utilisée, c'est bien "l'unique et même rite" de la liturgie qui est célébré. Ce point est capital : il signifie que ceux qui sont attachés à la liturgie d'avant le Concile ne peuvent plus dire ce qu'avec peine nous avons souvent entendu ou lu, à savoir que la messe conciliaire serait "moderniste, schismatique ou protestantisée". Ils ne peuvent "exclure" le nouveau rite : cela "ne serait pas cohérent avec la reconnaissance de sa valeur et de sa sainteté" Il est demandé aux prêtres qui "adhèrent à l'usage ancien" de ne pas exclure, "par principe, la célébration selon les nouveaux livres".
Quant à la mise en œuvre du "Motu Proprio" : nous la réfléchirons ensemble dès le mois de septembre
1. Elle en appelle beaucoup au jugement prudent des curés : ils devront savoir suffisamment le latin, recevoir la demande d'un "groupe stable de fidèles" attachés à la tradition liturgique antérieure, éviter toute discorde et favoriser l'unité de toute l'Église. Ces quatre repères devront être respectés.
2. Elle n'enlève rien, dit le Saint Père, à l'autorité de l'évêque, qui "doit veiller à ce que tout se passe dans la paix et la sérénité".
3. Elle ne sera effective qu'à partir du 14 septembre prochain.
4. Chaque évêque devra enfin écrire au Saint Siège dans trois ans pour une première évaluation.
Quelles que puissent être nos réactions premières – j'ai fait connaître loyalement les miennes à Rome –, je prie pour que les liturgies dont nous avons la charge soient irréprochables. Elles sont le lieu et le temps de la rencontre du Christ. Elles sont le lieu et le temps de l'écoute attentive de la Parole de Dieu. Elles sont le lieu de sa louange et de notre action de grâce. On ne se sert pas de la liturgie. On la sert telle que l'Église nous le demande. Des progrès sont toujours possibles. Pour tous, pour moi aussi.
Je veux saluer de tout cœur les membres des équipes liturgiques. Notamment ceux et celles qui – bien formés – reçoivent la mission de conduire la célébration de nombreuses funérailles, étant donné notre petit nombre de prêtres. Je les vois toujours humbles devant le service à rendre. Je les vois de mieux en mieux formés grâce à leurs curés et aux responsables de la commission diocésaine de pastorale sacramentelle et liturgique. Les textes de Rome parlent souvent "d'abus". Je les crois toutefois largement majorés par des dénonciateurs le plus souvent anonymes. Si quelques "abus" existent encore, – c'est d'ailleurs ainsi depuis toujours et quels que soient les rituels utilisés –, ils sont de moins en moins nombreux : Dieu sait les efforts constants que nous faisons ensemble depuis le Concile pour qu'il n'y en ait plus.

+ François Garnier
Archevêque de Cambrai

Anonymous said...

Lettre de Mgr Centène aux prêtres et aux fidèles du Diocèse de Vannes
à propos du Motu Proprio « Summorum pontificum »

Chers amis,

Depuis près d'un an la presse annonce la publication d'un « Motu Proprio » visant à libéraliser la célébration de la messe selon le rite en vigueur avant le Concile Vatican II.
« Des nouvelles et des jugements formulés sans informations suffisantes ont suscité beaucoup de confusion. » [1]
Personnellement, lors de la session du Conseil presbytéral, je me suis refusé à prendre parti sur un document que je n'avais pas encore lu puisqu'il n'était pas encore publié.
Depuis le 7 juillet, nous sommes en possession du texte définitif accompagné d'une lettre de Benoît XVI aux évêques. Vous trouverez ces deux textes ci-joints.
Ce « Motu Proprio » « Summorum pontificum » entrera en vigueur le 14 septembre, en la fête de l'Exaltation de la Sainte Croix.
D'ici là je voudrais vous donner quelques clés de lecture pour accueillir dans un esprit filial la volonté que le Pape exprime dans ces deux documents.
Essayons d'analyser les motifs de l'intervention du Saint Père (I) les règles qu'il édicte (II) et les moyens concrets de les mettre en œuvre sans bouleversement pour la vie diocésaine (III).

I) Les motifs de l'intervention de Benoît XVI
Dans la lettre aux évêques, le Pape exprime la raison profonde qui l'a conduit à publier ce « Motu Proprio ».
Il est entièrement dicté par le double souci de retrouver l'unité de l'Eglise et de signifier que son histoire n'est pas faite de ruptures mais de croissances et de progrès dans un développement organique. « Ce qui était sacré pour les générations précédentes reste grand et sacré pour nous et ne peut à l'improviste se trouver totalement interdit, voire considéré comme néfaste. » [2]
L'Eucharistie est le lien de l'unité et le bien de la charité. Comment pourrait-elle devenir source de divisions et motif de discordes ?
Le Concile Vatican II nous invite à promouvoir l'unité avec les Eglises sœurs par le dialogue œcuménique. Paul VI et Jean-Paul II ont manifesté par des gestes concrets et des attitudes de repentance leur désir de réconciliation.
Benoît XVI constate que « aux moments critiques où les divisions commençaient à naître les responsables de l'Eglise n'ont pas fait suffisamment pour conserver ou conquérir la réconciliation et l'unité ; on a l'impression que les omissions dans l'Eglise ont eu leur part de culpabilité dans le fait que ces divisions aient réussi à se consolider. » [3]
C'est ce processus qu'il veut éviter à l'égard de tous ceux que leur attachement aux anciennes formes liturgiques a pu pousser vers des attitudes de scission depuis la fin du dernier Concile, et plus encore, depuis les consécrations épiscopales illicites de Mgr Lefebvre, en 1988.
Ce serait donc aller à l'encontre de cette intention du Pape que d'utiliser le « Motu Proprio » pour rallumer une sorte de guerre liturgique qui ferait de l'Eucharistie un moyen d'opposition et de division.
Par ailleurs, le Pape veut reconnaître qu'en beaucoup d'endroits, la manière dont la réforme liturgique de Vatican II a été appliquée, n'est pas exempte de critiques : « on ne célébrait pas fidèlement selon les prescriptions du nouveau missel, au contraire, celui-ci finissait même par être interprêté comme une autorisation, voire même une obligation de créativité ; cette créativité a souvent porté à des déformations de la liturgie à la limite du supportable. » [4]
La foi de l'Eglise n'a pas changé. Les divers rites qui expriment cette foi ne peuvent pas s'exclure ni être mis en concurrence.
C'est pourquoi Benoît XVI souligne qu'il n'y a aucune contradiction entre l'une et l'autre forme du rite romain. « Il est bon pour nous tous de conserver les richesses qui ont grandi dans la foi et dans la prière de l'Eglise et de leur donner leur juste place. » [5] Loin de s'opposer, « les deux formes d'usage du rite romain peuvent s'enrichir réciproquement » [6] dans le processus de réforme et de croissance qui marque la vie de l'Eglise.

II) Les règles édictées par le « Motu Proprio »
a) Notons tout d'abord qu'il n'y a pas de retour en arrière. Il ne s'agit ni de généraliser ni de promouvoir des pratiques liturgiques préconciliaires.
Le missel de Paul VI reste donc la forme ordinaire, c'est-à-dire habituelle du rite romain.
Les textes du Concile Vatican II et la liturgie qui en est issue continueront à inspirer l'action et la prière des prêtres et des chrétiens qui sont invités à en approfondir toujours mieux l'enseignement authentique.
Personnellement, je veux redire ma gratitude et ma reconnaissance à tous les acteurs qui chaque dimanche préparent et animent des célébrations de qualité.
Qu'elles continuent à être belles, priantes, qu'elles favorisent l'intériorité et puissent donner le goût de Dieu.
b) Le missel publié en 1962 par Jean XXIII (dernière édition du missel de Saint Pie V) est désigné comme la forme extraordinaire du même rite romain.
Il peut être utilisé sans autorisation préalable par tout prêtre, tant séculier que régulier, pour des célébrations « sine populo » toutefois, les fidèles qui en manifesteront le désir spontané pourront assister à ces célébrations.
c) Jusqu'à présent, on considérait que les célébrations publiques selon le missel de 1962, parfois demandées pour des mariages, des sépultures ou des pèlerinages, devaient être autorisées par l'évêque du Diocèse. Désormais, cette autorisation relèvera du curé de chaque paroisse.
Il se déterminera dans le souci du bien des âmes et la volonté de les maintenir dans l'unité de l'Eglise.
d) Dans les paroisses où il existe un groupe stable de fidèles attachés à la Tradition liturgique antérieure au Concile Vatican II le curé accueillera volontiers leur demande de célébration selon le missel de 1962.
e) La même attitude peut prévaloir pour la célébration de tous les autres sacrements.

III) Moyens de mise en œuvre
Le Pape est conscient des difficultés pratiques que la mise en application de ces dispositions peut faire naître.
« L'usage de l'ancien missel présuppose un minimum de formation liturgique et un accès à la langue latine ; ni l'un ni l'autre ne sont tellement fréquents. » [7]
Comme le soulignait récemment le Cardinal Ricard dans une interview « les jeunes prêtres n'ont pas été formés à cet exercice et les plus anciens l'ont souvent oublié. » [8] C'est pourquoi, la Commission pontificale Ecclesia Dei pourra fournir aide et conseils aux évêques qui seraient empêchés pratiquement de satisfaire à la demande des fidèles.
Cette aide proposée entraînerait probablement l'installation dans les diocèses de communautés de prêtres pratiquant l'ancien rite et relevant de cette Commission.
Concrètement, dans notre Diocèse, la messe selon le missel de 1962 est déjà célébrée, depuis plusieurs années, à Vannes, à la paroisse Saint Patern et à Berné à la chapelle de l'Institut des Dominicaines du Saint-Esprit de Pontcallec.
Ces célébrations sont assurées par des prêtres diocésains. Si d'autres demandes devaient nous parvenir, cette solution me semblerait préférable pour que, dans la diversité des rites, l'unité du presbyterium soit mieux assurée .

Au début du mois de septembre, nous ferons le point avec le Conseil épiscopal sur les demandes qui nous auront été faites. Nous prendrons les dispositions nécessaires pour les satisfaire.
Le défi qui nous est lancé est celui de l'unité et de la communion indispensables à la fécondité de la mission.
Sachons les relever dans l'esprit qui animait Saint Vincent de Lérins : « dans ce qui est nécessaire : l'unité ; dans ce qui est secondaire : la diversité ; en toutes choses : la charité. »
Soyez assurés, Chers amis, de ma confiance et de mon union dans la prière au service de la mission qui nous est confiée.

Fait à Banyuls sur Mer
Le 9 juillet 2007
[1] Lettre adressée par Benoît XVI aux évêques le 7 juillet 2007
[2] idem
[3] idem
[4] idem
[5] idem
[6] idem
[7] idem
[8] Conférence de presse du Cardinal Ricard, Archevêque de Bordeaux, Président de la Conférence des Evêques de France

+ Raymond CENTENE
Evêque de Vannes

Anonymous said...

Response to the Motu Proprio by the Bishop of Fréjus-Toulon (France):

Monseigneur Rey, en quelques mots, que contient et qu’apporte ce Motu Proprio ?

Le Pape entend étendre à l’Eglise tout entière la possibilité de célébrer la Messe selon les livres liturgiques promulgués avant le Concile, en 1962, sous le pontificat de Jean XXIII. Le Pape fait du rite pré-conciliaire une forme extraordinaire de l’unique rite romain. Outre le rituel de la Messe, le document concerne les sacrements de baptême, de mariage, de confirmation, d’onction des malades et la célébration des obsèques. Si le latin est la langue d’usage du rite tridentin, l’utilisation de la langue vernaculaire devra être utilisée pour les lectures liturgiques. Ainsi, le nouveau document met fin à l’exigence de requérir une dispense appelée indult conférée par l’évêque diocésain afin de pourvoir célébrer le rite tridentin. Il autorise la célébration dans les paroisses de Messes selon cette forme pré-conciliaire. L’évêque, dans ce dispositif est amené à intervenir en cas de litige entre un de ses prêtres et un groupe de fidèles et, si nécessaire, de s’adresser à la commission Ecclesia Dei chargée de trancher en dernière instance.

Quelle est votre réaction suite à la lecture de ce texte ?

Le texte était attendu depuis plusieurs mois, il signe la volonté de Benoît XVI d’une réconciliation au sein de l’Eglise. Ce n’est ni un retour en arrière, ni une concession faite à des groupes de pression. Le Pape connaît bien ce dossier. En tant que préfet de la congrégation pour la doctrine de la foi, le cardinal Ratzinger avait suivi la genèse de la séparation des fidèles lefebvristes avec Rome. Il avait tenté par tous les moyens de les garder au sein de l’Eglise catholique. Peu de temps après le début de son pontificat, en août 2005, Benoît XVI avait souhaité rencontrer Mgr Bernard Fellay, le supérieur de la Fraternité saint Pie X fondée par Mgr Marcel Lefebvre. Toutes ces démarches ont été faites sans jamais vouloir « brader » ou altérer le message du Concile Vatican II. Ce Motu Proprio s’inscrit dans la volonté d’établir une vraie communion avec les chrétiens attachés à la liturgie ancienne, et qui doivent trouver leur place dans l’Eglise conciliaire. Mais ce Motu Proprio n’a pas seulement pour but de résoudre une crise schismatique. Il entend répondre à des aspirations légitimes de mettre en valeur la richesse de la Messe tridentine, qui fait partie du patrimoine liturgique de l’Eglise.

Certains évêques, certains prêtres redoutent la reconnaissance d’un nouveau rite. Peut-on parler désormais de bi-ritualisme ?

Benoît XVI est très clair. Il n’y a qu’un seul rite avec deux formes. Une forme ordinaire, celle de la Messe dite de Paul VI (qui peut être célébrée en latin, mais, habituellement dans la langue vernaculaire). Une forme extraordinaire, celle de la Messe célébrée selon le missel de 1962.

Un sel rite avec deux expressions, « un double usage de l’unique et même rite » souligne Benoît XVI dans le lettre qu’il adresse aux évêques pour expliquer le Motu Proprio. Il ajoute : « le missel de 1962 n’a jamais été juridiquement abrogé ». En autorisant une plus large utilisation du missel de 1962, le Pape ne remet pas en cause la réforme liturgique de Vatican II (constitution Sacrosantum Concilium), elle demeure la référence commune de la prière de l’Eglise. L’évêque demeure le « modérateur » de la liturgie dans son diocèse « en veillant à ce que tout se passe dans la paix et la sérénité » (lettre aux évêques).

Ainsi, deux formes cohabitent pour une mutuelle fécondation. « Les deux formes d’usage du rite romain peuvent s’enrichir réciproquement : dans l’ancien missel pourront être et devront être insérés les nouveaux saints, et quelques unes des nouvelles préfaces…, dans la Messe selon le missel de Paul VI, pourra être manifestée de façon plus forte cette sacralité qui attire de nombreuses personnes vers le rite ancien ».

Ce Motu Proprio n’introduit-il pas une rupture, un changement de cap, en direction des franges traditionalistes de l’Eglise ?

Dans son discours du 22 décembre 2005 à la Curie Romaine, le Pape avait opposé une interprétation de la rupture à une herméneutique de la réforme. Pour Benoît XVI, l’herméneutique de la réforme comprend « les changements voulus par le Concile à l’intérieur de l’unité qui caractérise le développement historique du rite lui-même, sans introduire des ruptures artificielles ».

Il y a un développement homogène de la liturgie dans l’histoire de l’Eglise. Le Motu Proprio insiste sur la nécessaire convergence des formes liturgiques car elles procèdent d’une source commune qu’à bien mis en valeur la réforme conciliaire. Ce qui était sacré pour les générations précédentes demeure grand et sacré pour nous.

Il a fallu attendre 6 mois avant que ce texte ne sorte, il y a eu beaucoup de débats notamment avec des évêques français qui on eu un peu peur avec ce projet. Finalement il n’y a pas a avoir peur.

La question des « traditionalistes » a été traitée tardivement dans l’Eglise, en particulier dans l’Eglise de France. Certaines personnes n’ont pas compris la réforme liturgique. On ne l’a pas suffisamment expliquée et mise en œuvre avec pédagogie. Il y a eu des abus dans l’application. Dans la lettre aux évêques qui accompagne le Motu Proprio Benoît XVI parle des « déformations de la liturgie, à la limite du supportable et je parle d’expérience… ». Ces désordres ont favorisé ou entretenu des crispations et des raidissements qui ont parfois entraîné à des rejets du Concile Vatican II, et donc conduit au schisme.

Aux fidèles qui accueillent le Concile, en particuliers les décrets sur le dialogue inter-religieux, l’œcuménisme, la liberté religieuse… et qui demeurent attachés à la liturgie ancienne, le pape ouvre la possibilité de continuer à exprimer leur foi avec le missel de 1962.

Pour les fidèles du diocèse, qu’est-ce que cela va changer ? Est-ce que tous les dimanches il y aura des églises spécialisées ? Comment cela va-t-il s’organiser ?

Le Motu Proprio dispose que tout prêtre peut utiliser pour les Messes en l’absence de peuple, le missel de 1962 ou celui promulgué par Paul VI en 1970. Aucune autorisation n’est à demander. (art. 2)

Dans les paroisses où il existe un « groupe stable de fidèles attachés à la tradition liturgique antérieur, le curé accueillera volontiers leur demande de célébrer la Messe selon le rite du Missel romain édité en 1962. (…) Le Curé peut aussi autoriser aux fidèles ou au prêtre qui le demandent, la célébration sous forme extraordinaire dans des cas particuliers comme des mariages, des obsèques ou des célébrations occasionnelles, par exemple des pèlerinages. » (art. 5).

En cas de refus ou de désaccord avec le curé, le groupe de fidèles laïcs en informera l’évêque diocésain (art. 7).

Dans le cadre du diocèse de Fréjus-Toulon, je viens de désigner une commission liturgique chargée de mettre en application le Motu Proprio. Elle est composée du Père Marc Aillet, vicaire général, du Père Guy Casseron, vicaire épiscopal et délégué diocésain pour la liturgie, du Père Jean-Noël Dol, vice-président du Conseil Presbytéral et du Père Fabrice Loiseau, curé de la paroisse personnelle saint François de Paule.

Cette commission mettra à la disposition des paroisses et des prêtres toutes les informations nécessaires relatives au Motu Proprio. Elle apportera son aide et son conseil auprès des communautés et pourra arbitrer, le cas échéant, les contentieux qui pourraient naître.

Par ailleurs, la nouvelle société missionnaire de la divine miséricorde présidée par le Père Fabrice Loiseau, curé de la paroisse personnelle saint François de Paule, se tiendra à la disposition des paroisses et communautés qui feraient appel à leur expérience liturgique et à leur disponibilité, dans l’hypothèse où il faudrait réutiliser le missel de 1962.

Le Motu Proprio évoque la possibilité « d’ériger une paroisse personnelle au tire du canon 518, pour les célébrations selon la forme ancienne du rite romain » (art. 10). Notre diocèse a, en quelque sorte, anticipé en procédant à l’érection de la paroisse personnelle saint François de Paule. Les prêtres et séminaristes qui sont attachés à cette paroisse sont pleinement insérés à la vie de notre Eglise diocésaine, ils pourront se mettre au service de l’application du Motu Proprio.

Ce Motu Proprio peut-être une chance pour la communion. Son application nécessitera des conversions, de sortir des préjugés et des anathèmes, dans la fidélité aux acquis de Vatican II.

+ Dominique Rey - évêque de Fréjus-Toulon

Tim, Brussels

Anonymous said...

The Diocese of Gallup is around 50% Native American. Bishop Pelotte turned down a request for the Traditional Mass several years ago that had a fair amount of signatures on it with the statement to the effect that the Diocese of Gallup was a missionary (to the Native Americans) diocese, and he didn't see how the Tridentine Mass fit with that mission. Even assuming that being a Native American and the Tridentine Mass don't go together for some reason, then the question becomes how does the Bishop want to minister to members of his diocese who desire a more traditional liturgy.

On July 20, 2007, the Chancellor of the Gallup (New Mexico, USA) diocese put the following below on their blog -
http://chancellorsblog.blogspot.com/2007/07/tridentine-liturgy.html

The Tridentine Liturgy

As everyone has no doubt learned by now, His Holiness Pope Benedict XVI has issued a Motu Proprio permitting greater use of the Tridentine Mass of the Roman Liturgy. This statement by the Holy Father as well as other useful information on the document Summorum Pontificium may be found at:

http://www.usccb.org/liturgy/bclnewsletterjune07.pdf

The document makes it clear that the Tridentine Liturgy is an “extraordinary” form of the celebration of the liturgy. The 1970 Roman Missal of Pope Paul VI remains the “ordinary” form. The Motu Proprio Summorum Pontificium does not take effect until the Feast of the Exhalation of the Holy Cross on September 14, 2007.

The Tridentine Liturgy is currently available by permission of Archbishop Michael J. Sheehan in the Archdiocese of Santa Fe on Sundays at 12:00 pm at San Ignacio Church in Albuquerque, New Mexico. It is also currently available by permission from Bishop Thomas Olmsted in the Diocese of Phoenix at St. Thomas the Apostle Church in Phoenix on Sundays at 1:00 pm. It is also available in Phoenix at St. Augustine Church on Sundays at 7:00 am, weekdays at 6:30 am and Wednesday evenings at 6:30 pm.

Anonymous said...

Hay pocas intervenciones porque nadie ha dicho nada!
Aquí, en Argentina es como si no hubiese pasado nada: ningún obispo ha hablado públicamente del tema.

Clemens Maria said...

The Archdiocese of Boston has released an official statement regarding Summorum Pontificum on the official diocesan website:


Statement Following the Recent Release Of the Motu Proprio


Here is the text:

July 18, 2007 - Statement Following the Recent Release Of the Motu Proprio

The recent statement of the Holy Father amends the previous process, established by Pope John Paul II, whereby a priest had needed permission from the local bishop to celebrate the Tridentine rite according to the 1962 liturgical text (Missal). In other words, Pope Benedict has expanded the permission that had already been given by Pope John Paul to allow for the celebration of the Tridentine Mass.

Cardinal Sean O'Malley, in his weekly posting of June 29 ( www.cardinalseansblog.org) shared observations which follow from the Cardinal's participation at a meeting held in Rome prior to the release of the Motu Proprio. "The Holy Father was very clear that the ordinary form of celebrating the Mass will be the new rite, the Novus Ordo. But by making the Latin Mass more available, the Holy Father is hoping to convince those disaffected Catholics that it is time for them to return to full union with the Catholic Church. So the Holy Father's motivation for this decision is pastoral. He does not want this to be seen as establishing two different Roman Rites, but rather one Roman Rite celebrated with different forms. The Motu Propio is his latest attempt at reconciliation."

In his personal letter to the bishops, the Holy Father, himself, indicates that he does not see the celebration of the Tridentine form of the Mass becoming a widespread or divisive issue: "It is clearly seen that the new Missal will certainly remain the ordinary form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful."

In fact the Cardinal adds in his June 29th blog: "Therefore this document will not result in a great deal of change for the Catholics in the U.S. Indeed, interest in the Latin Mass is particularly low here in New England."

In order to address important questions that have arisen since the release of the Motu Proprio, Cardinal O'Malley has recently stated that based on his participation at the meeting in Rome, it is his understanding that the elements of the Good Friday services which are understandably objectionable to our Jewish and ecumenical brothers and sisters are not permitted to be used in the celebration of the Tridentine Rite.

Here in the Archdiocese, and throughout the Catholic Church, we are committed to fostering and strengthening Catholic-Jewish relations. We have benefited greatly from our collaborative efforts over the past forty years. We take great inspiration from the Holy Father, who has often repeated his steadfast commitment to ongoing Catholic-Jewish dialogue.

End of Statement.

Cardinal O'Malley has also mentioned SP on his blog in a recent (July 20, 2007) post:

Posted in: Main — Cardinal Sean @ 7:18 pm

Welcome and thank you for visiting my blog!

After my return from vacation, I was very pleased to see so many messages on the blog regarding the motu proprio. We couldn’t post all of them but it was interesting to see people’s reactions, and the interest in the motu proprio. I think it only underscores the wisdom of the Holy Father’s approach to people’s liturgical preferences.

I continue to echo the Holy Father’s desire that the liturgy not be the battleground but be a source of unity for all of us. We must love the Mass in all of its different manifestations. Our Latin rite is a very beautiful ancient rite, and we need to grow in appreciation of its history and also in its ongoing history.

Additionally, I am confident that the difficulties concerning the prayers that might be considered offensive to the Jewish community will be resolved. I know that Cardinal Francis Arinze, prefect of the Congregation for Divine Worship, is even contemplating the possibility of trying to harmonize the calendars of the former liturgy with the Norvus Ordo.

End of blog exerpt.

Comment: This is a very disturbing development.

Jorgito said...

l"Las misas en latín van a ser algo extraordinario"


Así lo explica Monseñor Alfonso Delgado. En la provincia todavía nadie lo pidió.

GUSTAVO MARTÍNEZ - DIARIO DE CUYO 15 de julio de 2007 ARGENTINA



Monseñor Alfonso Delgado explicó ayer que "las misas en latín van a ser algo extraordinario", debido a que este cambio autorizado hace una semana por el Papa Benedicto XVI, "es significativo pero no grande", según la máxima autoridad de la Iglesia Católica en la provincia.



El Obispo informó que, "hasta ahora, no hubo ningún grupo de fieles en la provincia que pidieran escuchar las oraciones en la forma que se hacía antes del Concilio Vaticano II". Y aclaró que, "en caso de que así fuera, tendríamos que ver quién y porqué lo pide. Porque lo interesante de esto es que los fieles sepan entiendan lo que se dice en latín, como también que se sepan las oraciones en ese idioma". Para ser más claro, Monseñor Delgado citó un ejemplo: "Es lo mismo que si piden que se de una misa en inglés o en alemán. Hay que ver quién y porqué lo piden".



Comentario Druídico: Vemos que Mons. Delgado establece condiciones que no exige el Motu Proprio. El Santo Padre ha determinado que es suficiente que lo solicite un "grupo estable" de fieles. Nada dice sobre sus conocimientos de latín ni sobre los motivos para preferir la forma tradicional del rito. La equiparación con un pedido en lenguas modernas distintas del castellano es irrelevante y tendenciosa. Es buscar un condicionamiento donde no lo hay.

Incluso, en una parte de la carta que el Papa Benedicto XVI le envió al obispo dice que "el uso del Misal antiguo presupone un cierto nivel de formación litúrgica y un acceso a la lengua latina; tanto uno como otro no se encuentran tan a menudo".

Comentario Druídico: Lo que el Papa dice es que presumiblemente serán pocos los que pidan este rito porque tiene dichas exigencias, no que los fieles deban ser examinados o cumplir otros requisitos que ser un grupo estable. En la práctica no es necesario saber latín ni mucho menos para asistir a la misa. Basta tener un misal en la mano, y aún ni siquiera esto, aunque siempre es recomendable para una participación espiritual más perfecta.

Monseñor Delgado explicó que todos los sacerdotes tienen una preparación básica para dar la misa en latín. Aunque aclaró que "no todos conocen como es ese ritual. Es como cuando uno aprende un idioma y luego lo deja de hablar. Cuando intenta de hacerlo de nuevo hay cosas que uno no hace bien por la falta de práctica".



Comentario Druídico: Ni uno ni otro. Lo primero sería deseable, aunque está lejos de la realidad. Lo segundo es verdad, pocos conocen el ritual. Pero nada tiene esto que ver con las habilidades propias de "hablar" un idioma. Basta que el sacerdote conozca las normas básicas de pronunciación y las rúbricas. Sería deseable que supiera leer el latín eclesiástico, muy sencillo por cierto, con cierta fluidez. Aunque nadie con un mínimo de formación litúrgica puede tener dificultades insalvables para rezar los textos de la misa.



Esta medida del Papa se interpretó en muchos sectores como un gesto hacia los más tradicionalistas de la iglesia Católica. Monseñor Delgado dice que "en muchos países, como Francia o Italia, hay quienes querían seguir escuchando las oraciones en latín. Y lo que ha hecho el Papa es incluir a todos, dejando en claro las circunstancias".



Comentario Druídico: Mons. Delgado, (que pertenece a la prelatura del Opus Dei, en cuyas casas se celebran con frecuencia en latín y con el altar coram Deo -sacerdote vuelto hacia el sagrario-) hace un papel poco lucido al referir este fenómeno a Europa. El movimiento tradicional es muy fuerte en América del Norte y está sólidamente establecido en varios países de Hhispanoamérica. Tampoco puede desconocer las diferencias entre la misa tridentina y el novus ordo, englobándolas a todas bajo el confuso rótulo de "misas en latín", porque sus diferencias son evidentes aunque la nueva misa se rece en latín. Su deseo de minimizar la trascendencia de este documento es inexplicable, pero claramente funcional a la estrategia del silencio...


El rito no cambia

Cuando se daban las misas en latín, también se acostumbraba a que los sacerdotes lo hicieran de espaldas a los fieles. Según explicó ayer el Obispo, "el Papa Benedicto XVI aclaró que el rito no cambia en nada. Las misas se daban de espaldas por la falta de amplificación del sonido. Ahora con los micrófonos eso ya no es necesario".


Comentario Druídico: Sospechamos que Mons. Delgado se salteó algún capítulo de sus libros de liturgia. Le recomendamos que relea los manuales al menos.

El uso del latín en las misas tiene que ver con la universalidad de ese idioma, ya que hay muchas palabras en español, inglés, francés e italiano que tienen su raíz en el latín. "Por eso es que los encuentros mundiales, se acostumbra a que algunos tramos de la misa o de la homilía se pronuncien en latín, porque es lo más universal para que entiendan todos", explica Monseñor Delgado.

Comentario Druídico: Es verdad que el uso del latín contribuye a la universalidad del rito. Pero no debemos olvidar que la lengua litúrgica no es una koiné o lengua franca. En tal caso en el Vaticano se rezaría la misa en inglés. El latín es una lengua sagrada porque es la lengua de la sagrada liturgia latina. Su uso preserva las formulas de los ritos de los cambios del habla cotidiana. Esta verdad es tan universal que se extiende a todas las religiones tradicionales, incluyendo a las paganas. Va de suyo que el lenguaje en que se formula el misterio sagrado debe ser también sagrado. Por otro lado, casi contradiciéndose, afirma que se pronuncian homilías en latín, (lo cual es verdaderamente excepcional, solo recordamos la de la misa de coronación de Benedicto XVI).

Resulta penoso que esto sea lo mejor que tenga que decir el Episcopado Argentino. Salva el honor de la CEA el contar entre sus miembros a Mons. Baseotto, primer obispo argentino que siendo titular de una diócesis volvió a celebrar la misa tridentina antes del Motu Proprio. Y dudamos mucho que sepan apreciarlo.



Nota: Mons Delgado pertenece a la Prelatura del Opus Dei y es el responsable de la Comisión de Liturgia de la Asamblea Episcopal Argentina.

Sub Umbra Mortis said...

Below is the response of the Bp of Memphis,
which appered in the West Tn Catholic. (www.cdom.org). How very heart-breaking.


July 26, 2007

This Far By Faith

Finding a Way…

By Most Rev. J. Terry Steib, S.V.D.

The Holy Father, Pope Benedict XVI, has recently caused headlines with two announcements. The first announcement was an Apostolic letter (Motu Proprio) issued by His Holiness to bishops throughout the world reminding us that the Tridentine Mass is a part of our Catholic tradition and that Catholics who seek to have this Tridentine Mass as an expression of faith, should be able to do so. The second announcement was a statement approved by the Pope and issued by the Congregation for the Propagation of the Faith reminding us again of what was clearly taught in the Second Vatican Council _ namely, that the fullness of truth is to be found in the Catholic Church.

The Tridentine Mass is basically the Mass which many of us knew as children. It was offered in Latin with the priest facing east, which meant that the people gathered were behind him and outside of the sanctuary. During the Second Vatican Council, the bishops of the Church, together with his holiness, Pope Paul VI, decreed that the Mass could also be offered in the language of the people, and that it would be offered with the priest facing the community.

The Mass as we know it today in most of our parishes here in West Tennessee is celebrated in this way. However, for Catholics who cherish the Latin Mass, it is offered in two parishes: Blessed Sacrament Church and Church of the Nativity. What the Pope told us bishops was that he wanted to re-emphasize the continuing tradition of the Tridentine Mass without in any way casting doubt on the importance of the Second Vatican Council's work with the liturgy. The Pope said the Mass from the Roman Missal in use since 1970 would remain the ordinary form of the Mass, while celebration of the Tridentine Mass would be the extraordinary form.

Here in the Diocese we are already doing what Pope Benedict reminded us of. Nonetheless, our Diocesan Office of Worship and Spiritual Life is reviewing the document and our presbyterate will be reflecting on the document in upcoming meetings. However, should members of our faith communities believe that a Tridentine Mass should be offered in their parishes, please understand that there will need to be a substantial number of people asking for it, and a priest in the parish who is able to celebrate the Mass in Latin. Our priests are extremely hard working; in fact, they are often overworked. But most have not been trained in Latin, or in the gestures, style and language of the Tridentine Mass. So, if there are to be more Tridentine Masses offered in the Diocese, both large numbers of people requesting it and priests able to celebrate it in a meaningful way will be the criteria by which it should be judged whether to celebrate the Tridentine Mass or not.

There are some in the ecumenical community who are upset about the document issued by the Congregation for the Defense of the Faith about the nature of the Catholic Church. True ecumenism demands that we who are involved in the dialogue should understand the ground on which we stand. As Catholics, we have to know precisely and concisely what the Church teaches. In this way, we are better equipped for a meaningful dialogue when both sides know what the other faith teaches.

Consequently, when we as Catholics enter into dialogue with our Protestant and Orthodox brothers and sisters, it is essential that Roman Catholics proclaim what we believe about what `Church' means. So, when the Vatican document says that Protestants are not "Church" as Catholics understand it, the document is only re-stating what the Protestants themselves say. In helping to explain the document, Cardinal Kasper, secretary of the Pontifical Council for Promoting Christian Unity, is also careful to say that Catholics consider Protestants to be Church in another sense, that they possess means of grace and salvation, and we as Catholics do not object to calling them churches, even if they are not the fullness of the ecclesial reality we claim to possess. In other words, the recent document touches on matters that are a restatement of truths that have long been taught by our church.

So, what are we to do as Catholics? I would urge that we all recognize the wonderful gifts of the Second Vatican Council in giving us a liturgy in which we are reminded that we are a priestly people, in which we can participate more fully and whose language we can understand. The Vietnamese communities celebrate the Eucharistic liturgy in their own tongue, as do those among us who are Spanish speaking. English speakers enjoy the prayer that is the center of our faith in our own language. Should there be some among us who find the Eucharistic liturgy in Latin meaningful, liturgies are currently being celebrated to meet that need. What we can pray for is that we will all assist at the Eucharistic liturgy in a way that will deepen our relationship with God and place us gently but firmly in the death and resurrection of Jesus which we celebrate each time the Eucharist is offered.

It is also important for us to recognize that there is a deepening need for all Christian Churches to search for unity. We will continue to urge our Protestant and Orthodox brothers and sisters to dialogue with us so that we can bring about that unity for which Jesus prayed when he said, "That they all may be one father as I am in you and you are in me." Such a unity is possible when we know the theological positions on which we stand and can work together to harmonize those positions in a way that will bring forth the unity for which Jesus prayed.

Anonymous said...

Liturgical growth and progress in the Roman Missal
E-Column by Archbishop John Vlazny
(Archdiocese of Portland, Oregon)
Earlier this month Pope Benedict XVI published an Apostolic Letter under the title Summorum Pontificum. In so doing he was both allowing for and promoting a wider use of the liturgical books that were in force back in 1962. Some folks are fearful that the document takes away from the authority of the Second Vatican Council since one of its essential decisions, namely, the liturgical reform, seems to be called into question.

The Holy Father says such a fear is unfounded. He reminds us that the missal published after the Council by Pope Paul VI and also republished in two subsequent editions by Pope John Paul II remains the normal form of the Eucharistic liturgy. The last version of the Roman Missal before the Council, published with the authority of Pope John XXIII in 1962, may also be used as an extraordinary form of the liturgy. The Holy Father states that it's not correct to speak of these two versions of the Roman Missal as if they were "two rites." He describes the situation as "a matter of a two-fold use of one and the same rite."

Many people today are completely unfamiliar with the extraordinary form. Others for some time now have been insisting on their preference of the extraordinary form and bemoaning its relative unavailability in Catholic churches the world over. Frankly in our own country this has not been a major problem. But it has been a concern in some of the European nations like France, Germany and Switzerland.

Many of you recall that after the Council a movement away from Rome was led by a French prelate, Archbishop Marcel Lefebvre. One of his churches is located here in our own archdiocese in Veneta. Fidelity to the old missal became for this group an external mark of identity. But, as one of the Lefebvrite bishops pointed out shortly after the publication of Pope Benedict's letter, the reasons for the break were at a deeper level, theological and even political. But the Lefebvrites were not the only ones who remained attached to the earlier Roman missal of Pope John XXIII. The Pope's intervention at this time is a genuine plea for the restoration of unity and a greater spirit of generosity on the part of all involved in making accommodations for those who see things differently.

The new directives of the Holy Father take effect on September 14 of this year, the feast of the Exaltation of the Holy Cross. Prior to that date priests were required to seek the permission of the local bishop to use the extraordinary form, that is, the missal of Pope John XXIII. But from that day forward any priest of the Latin Church may celebrate the extraordinary form in a Mass without the people at any time except during the sacred Triduum. Pastors will decide when the extraordinary form will be used publicly in parishes where a stable group of the faithful gives evidence of their attachment to the preconciliar form.

Unfortunately, very few of our priests are suitably qualified for the celebration of the Mass according to the 1962 Roman Missal. That liturgical expression requires the use of Latin. Many of our younger clergy were not schooled in this beautiful language during their priestly formation as were those of us ordained in preconciliar times. Interestingly, one of my first assignments was to pursue a graduate degree in Latin so that I could teach the language to young seminarians. By the time I earned my degree, Latin was on the decline in the seminary curriculum.

Some days ago I received an inquiry from a parishioner about special directives for the use of the extraordinary form here in the Archdiocese of Portland. I see no need for further clarification since the papal document is quite explicit. But the United States Conference of Catholic Bishops' Committee on the Liturgy is holding a special meeting next month in order to offer bishops around the country some guidance in their responsibility of supervising the sacred liturgy now that there is to be a more generous availability of both forms.

Every bishop is the moderator of the liturgy in his own diocese. In that capacity he is required both to implement the universal norms of the church and to intervene to prevent abuses from arising with regard to liturgical celebrations in his diocese. That can be a ticklish situation at times because nowadays hierarchical directives are often suspect. Fortunately here in our local church we have a wonderful liturgical commission and good pastors who collaborate faithfully with me in overseeing the full, conscious and active participation of our people in the sacred rites, as they are to be celebrated according to the liturgical norms.

Two of my serious concerns about the pre-conciliar form were the more limited use of texts from Sacred Scripture, particularly the exclusion of Old Testament readings on Sundays, and the perception that the active participation of the people should remain internal and not external. The Pope's letter opens the door to the amelioration of these and other matters of concern.

Some will be worried about possible divisions and tensions that will occur in our parishes as a result of the call for a more generous response to the use of both forms. For all practical purposes, given the limited number of priests who could even respond to such requests, this is quite unlikely. The Roman missal of Paul VI remains the ordinary form of the Roman rite, not only because that is the directive of the church, but also because it has been widely received and greatly appreciated in Catholic parishes across the world.

The Pope was hopeful that eventually new saints and some of the new prayers from the post-conciliar missal could be integrated into the 1962 missal by his commission in Rome. He acknowledges what many pastors have heard, namely, that the pre-conciliar form is attractive to many people because of its sacred nature. He offers this challenge with respect to the ordinary form: "the most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence and in harmony with the liturgical directives."

We pastors shall do our best to heed the Holy Father's plea for generosity and unity in our liturgical celebrations. But a challenge far greater than providing Eucharistic celebrations in the extraordinary form is simply providing any Sunday Eucharistic celebration in every parish and mission each and every weekend, given the growth and diversity of our Catholic population. Please join the Holy Father and all his brother bishops in praying for "charity and pastoral prudence" in the implementation of his Apostolic Letter.

Ambrosianus said...

Very favourable statement by H.E. Msgr. Salvatore Boccaccio, Bishop of Frosinone-Veroli-Ferentino, Italy:

Il Vescovo diocesano, Mons.Salvatore Boccaccio esprime il suo parere sul Motu proprio scrivendo ai fedeli della sua chiesa locale di Frosinone - Veroli - Ferentino e al S.Padre, Benedetto XVI.

In occasione della pubblicazione del Motu Proprio "Summorum Pontificum", sull'uso della liturgia romana anteriore alla riforma effettuata nel 1970 e in particolare circa la possibilità di usare i testi del Messale latino di S. Pio V, Mons. Vescovo ha voluto indirizzare ai fedeli della Diocesi la seguente lettera:

Carissimi fratelli di questa amata Diocesi di Frosinone - Veroli - Ferentino,

ho ricevuto lo scorso 19 luglio, il testo del Motu proprio "Summorum Pontificum" con cui il Santo Padre Benedetto XVI ha promulgato la opportunità di celebrare la S. Messa
secondo il rituale di S. Pio V nella edizione voluta dal B. Giovanni XXIII.

Ciò che mi ha colpito in questa pubblicazione sono alcune pagine che, sono pubblicate in appendice al Motu proprio, con le quali il Santo Padre si rivolge direttamente a noi Vescovi, chiedendoci di condividere la sua ansia pastorale e il suo amore per l'unità della Chiesa.

Ho ritenuto perciò importante rispondere al Santo Padre a nome di tutta la Chiesa
di Frosinone - Veroli - Ferentino, con il testo che qui di seguito viene pubblicato.

Vi esorto ad accogliere di buon animo le indicazioni del nostro Pastore,
nella ricerca del bene comune e della comunione tra tutti noi e vi benedico dal profondo del cuore.

Frosinone 25 luglio 2007

+ Salvatore Boccaccio



Questo, invece, il testo della missiva indirizzato a Papa Benedetto XVI:
Frosinone 25 luglio 2007

Beatissimo Padre, a nome mio personale e a nome di questa Chiesa di Frosinone - Veroli - Ferentino che mi è affidata, sento il bisogno di esprimere i più devoti ringraziamenti per il Motu proprio "Summorum Pontificum" con cui Vostra Santità ha voluto offrire alla Chiesa l'opportunità di utilizzare nella celebrazione della S. Messa il venerabile rito in lingua latina promulgato da San Pio V e nuovamente edito nel 1962 dal Beato Giovanni XXIII.
Comprendo pienamente lo sforzo di Vostra Santità di operare, anche per mezzo del Motu Proprio, una riconciliazione interna nel seno della Chiesa attraverso una illuminata disposizione che, mentre nulla rinnega della ricchezza apportata alla Liturgia dal Concilio Vaticano II, ribadisce la sacralità e la dignità di una forma celebrativa che costituisce un intramontabile patrimonio a cui sarebbe insano rinunciare.
Condivido poi senza riserve, l'intuizione di Vostra Santità circa le due forme di celebrazione della Liturgia romana che, laddove vissute in piena comunione ecclesiale e senza pericolosi preconcetti e chiusure, potranno arricchirsi a vicenda favorendo uno stile celebrativo che, senza cedere al formalismo, salvaguardi, insieme all'attiva partecipazione di tutti i fedeli, la dignità delle celebrazioni. Voglio poi esprimerLe, Santo Padre, tutta la mia riconoscenza per il tono affettuosissimo e paterno con cui si è rivolto a noi Vescovi nella lettera che ha accompagnato il documento.
Ho interpretato questa confidenza come una commovente espressione di quella Collegialità che ci rende unum in Christo.
In piena unione con il mio Presbiterio Le garantisco, Padre Santo, che nelle situazioni concrete sapremo far tesoro delle preziose indicazioni offerteci dal Motu Proprio, e nello spirito vero del Concilio Vaticano II, sapremo unire nova et vetera nel canto d'amore eterno che è la Liturgia.
Nel porgere a Vostra Santità i miei filiali saluti, invoco per questa mia Chiesa particolare l'apostolica benedizione come sostegno ed incoraggiamento ad essere sempre più nel nostro agire e nel nostro essere "un Sacrificio vivente gradito a Dio", una Lode vivente al Signore!

+ Salvatore Boccaccio
Vescovo

Ambrosianus said...

Mixed reactions from Italian Dioceses:
Comunicati degli Uffici diocesani per la pastorale liturgica, commenti e approfondimenti sui settimanali diocesani aderenti alla Fisc (Federazione italiana settimanali cattolici).


È già iniziato nelle diocesi italiane il cammino di riflessione sulle modalità di attuazione delle norme contenute nel Motu Proprio di Benedetto XVI sull'uso della liturgia romana anteriore alla riforma del 1970. Il documento, pubblicato il 7 luglio, prende il nome dalle prime parole "Summorum Pontificum" e si compone di 12 articoli normativi che entreranno in vigore il 14 settembre, festa dell'Esaltazione della Santa Croce. Il Motu Proprio, che si apre con un breve excursus storico in cui si ricordano gli interventi di alcuni Pontefici circa la cura, la promozione e il rinnovamento della Liturgia romana, stabilisce che "è lecito celebrare il Sacrificio della Messa secondo l'edizione tipica del Messale Romano promulgato dal beato Giovanni XXIII nel 1962 e mai abrogato, come forma straordinaria della Liturgia della Chiesa" (cfr art. 1). Il Papa ha anche inviato una Lettera ai vescovi di tutto il mondo per presentare il Motu Proprio (cfr SIR 51/2007). Proponiamo una rassegna delle prime riflessioni emerse nelle diocesi e giunte finora in redazione.

LAVORI IN CORSO... Una riflessione più approfondita sul documento pontificio. È quanto si riserva di "preparare tra non molto" l'Ufficio liturgico della diocesi di VITTORIO VENETO , in accordo con l'amministratore diocesano (attualmente la sede risulta vacante ed è retta dal vescovo emerito mons. Alfredo Magarotto, ndr ). "In quell'occasione - si legge in una nota diffusa dall'Ufficio, all'indomani della pubblicazione del Motu Proprio - verranno date indicazioni pastorali più precise per la sua applicazione". Anche la diocesi di VICENZA , informa l'Ufficio stampa diocesano, "si riserva questo tempo" che precede l'entrata in vigore di quanto viene stabilito nel Motu Proprio per "studiarne le modalità di attuazione più opportune nel nostro contesto pastorale". Per la Chiesa di ALESSANDRIA , riporta l'editoriale del settimanale cattolico della diocesi ("La Voce Alessandrina", 13 luglio), "questo provvedimento del Papa deve essere ancor più accolto con riconoscenza e rispetto anche per l'implicito riconoscimento del valore dell'opera di san Pio V, nostro conterraneo, che tanto si adoperò per il bene della Chiesa e che ora più che mai va invocato perché i cristiani del nostro tempo possano ancora attingere con profitto spirituale a questa sorgente di ricchezza liturgica che egli seppe mettere a disposizione dei suoi contemporanei".

SERENITÀ E BUON SENSO. "Il gesto di Benedetto XVI - scrive don Maurizio Ceriani, vicedirettore del settimanale cattolico della diocesi di TORTONA ("Il Popolo", 12 luglio) - si presenta come un grande e intelligente atto di riconciliazione e di unità, posto proprio nel cuore della vita stessa della Chiesa che è la liturgia... Il Papa mette il dito sulla piaga, indicando il vero problema della liturgia a trent'anni dalla riforma del Vaticano II, che va al di là dell'uso del messale di Pio V o di Paolo VI. Il vero problema è l'elenco innumerevole di abusi e deformazioni arbitrarie della Liturgia , come le chiama il Santo Padre, che purtroppo ha contrassegnato l'applicazione concreta della riforma liturgica del 1970. Atteggiamenti che hanno eclissato il vero valore e il contenuto irrinunciabile della liturgia e che hanno fatto perdere, anche in molti sacerdoti, la coscienza di essere servi e non padroni del rito, il quale annuncia e fa incontrare non tanto chi lo compie, quanto invece il mistero di Cristo perpetuato nel tempo". Per don Ceriani, "nel gesto di Benedetto XVI ci sono tanta serenità e tanto equilibrio che vanno presi come esempio e imitati da tutti. Forse stiamo per entrare in una fase nuova dell'applicazione del Concilio Vaticano II. Quella che, superata la crisi che ogni Concilio porta con sé, superate le contrapposizioni ideologiche tra chi impropriamente si autodefiniva conservatore o progressista, entra nel tempo della serenità e del buon senso".

SULLE SPALLE DELLA TRADIZIONE. "Di fronte alla promulgazione del Motu Proprio che allarga la possibilità di celebrare, a determinate condizioni, la liturgia secondo il rito tridentino, la nostra Chiesa è attesa a una prova di maturità". Ne è convinto don Paolo Tomatis, direttore dell'Ufficio liturgico della diocesi di TORINO , che in una nota pubblicata sul settimanale cattolico "La Voce" (15 luglio) sottolinea tra l'altro che "il confronto con le altre forme rituali non può che aiutarci: per rinfrancarci nei punti forti, per lavorare sui punti deboli. Per essere fedeli alla logica dell'incarnazione, che non ci chiede di fare come facevano gli antichi, ma di fare, questo sì, ciò che gli antichi facevano: essere del nostro tempo, sulle spalle della tradizione; essere nel nostro tempo capaci di riprendere creativamente il meglio di ciò che essi facevano. Nell'unico interesse che ci muove: maturare un affetto pieno di rispetto verso il Signore. Vigilando che l'affetto non si trasformi in disinvoltura e il rispetto non diventi estraneità. Che nulla ci distragga da questo compito". Don Paolo Boffa Sandalina, coordinatore della Consulta delle aggregazioni laicali della diocesi di BIELLA e assistente diocesano di Azione Cattolica, in una riflessione per il settimanale cattolico "Il Biellese" (13 luglio), scrive tra l'altro: "Papa Benedetto ha avuto le sue buone ragioni per compiere questo passo, per esprimere la necessità di un cammino di riconciliazione nella Chiesa. Questo è il suo intendimento... Perché questo passo non venga strumentalizzato è necessario che vengano aperti seri spazi di lavoro per le nostre comunità".

SI CELEBRA GIÀ IN LATINO. Accanto alle riflessioni suscitate dalla pubblicazione del Motu Proprio, vale la pena ricordare che, in Italia, ci sono già diocesi dove si celebra la messa in latino. È il caso di TREVISO , dove i fedeli possono, dal 2000, partecipare alla celebrazione secondo l'antico rito romano. Il sabato che precede la prima domenica del mese, infatti, nella chiesa degli Oblati, il cancelliere vescovile, mons. Severo Dalle Fratte, celebra secondo il Messale del 1962. Un incarico ricevuto dal vescovo Paolo Magnani, che aveva accolto la richiesta di un gruppo di persone. "Attualmente sono una quarantina coloro che partecipano - spiega mons. Dalle Fratte al settimanale della diocesi ("La Vita del Popolo", 15 luglio) -. All'epoca ci fu il tentativo, da parte di qualche persona, di legare questa iniziativa a un'associazione che contesta il Concilio Vaticano II, ma le cose furono messe in chiaro subito. Il Motu Proprio di Benedetto XVI conferma una preoccupazione pastorale, quella di venire incontro ad alcune persone che sentono più utile la messa preconciliare per la loro devozione, sempre sotto il segno dell'unità, mai della divisione. Ma, soprattutto, non si rinnega nulla della nuova liturgia, anzi. Spesso io sottolineo che, se quella antica è una celebrazione più ricca dal lato mistico, è anche, però, più povera dal punto di vista biblico". Anche a VENEZIA si celebra già in latino. "In diocesi - informa il settimanale cattolico "Gente Veneta" (14 luglio) - l'introduzione della messa in latino in realtà non rappresenta una vera e propria rivoluzione, perchè già da tempo esiste nella chiesa di San Simeon Piccolo, in centro storico, la possibilità di assistere ogni domenica alla messa tradizionale".

ALCUNE PRECISAZIONI. "Il documento non è antisemita". È quanto precisa la curia di VERONA , in una nota a firma del cancelliere vescovile don Gianni Ceoletta, pubblicata sul settimanale diocesano ("Verona Fedele", 15 luglio). "Il messale del 1962 - scrive Ceoletta -, l'unico autorizzato per chi desidera celebrare secondo il rito antico, non contiene né l'espressione pro perfidis Judœis , soppressa da Giovanni XXIII con una lettera della Sacra congregazione dei riti del 19 marzo 1959, né la frase prevista per i catecumeni provenienti dall'ebraismo: Horresce Judaicam perfidiam, respue Hebraicam superstitionem (Ripudia l'infedeltà giudaica, rifiuta la superstizione ebraica), soppressa con un'altra lettera del 27 novembre 1959. Tali formule non esistono più, nemmeno nel rituale del Battesimo anteriore al Concilio Vaticano II: rituale anch'esso autorizzato dal Motu Proprio e, quindi, la Lettera apostolica del Papa non ristabilisce la formula dell'antica preghiera prevista per il popolo ebraico".

LA MIGLIORE RISPOSTA. "Recuperare la verità e la sacralità degli spazi liturgici rende inutili certi rigurgiti del passato". Ne è convinto don Marcello Serio, direttore dell'Ufficio liturgico della diocesi di PITIGLIANO - SOVANA - ORBETELLO . Qualora però ci fossero dei rigurgiti? "Il Papa nella sua bontà - afferma don Serio - viene incontro a tutti ad alcune condizioni. Testualmente scrive: L'uso del Messale antico presuppone una certa misura di formazione liturgica e un accesso alla lingua latina ; sarcasticamente conclude: Sia l'una che l'altra non si trovano tanto di frequente . In queste due righe il Papa offre la migliore risposta a tutti. Do un consiglio ai confratelli: a chi dovesse chiederci la messa secondo il vecchio rito, proviamo a dare il Motu Proprio in latino; se ci chiedono la traduzione, vuol dire che quella messa la chiedono per ragioni che non sono quelle previste dal Papa".

STRATEGIA ECUMENICA. "Non è reazione, bensì strategia". È il titolo dell'editoriale di mons. Elio Bromuri, direttore del settimanale cattolico d'informazione dell' UMBRIA ("La Voce", 13 luglio). Il Motu Proprio, scrive Bromuri, rientra in quella che si può definire la "strategia ecumenica di Benedetto XVI: impedire ulteriori divisioni, agire su quelle già avvenute con gesti concreti. L'ecumenismo dei gesti concreti che va al di là delle buone intenzioni. Come primo punto, quindi, tende ad impedire l'ulteriore allontanamento dei tradizionalisti, iniziato e portato ad estreme conseguenze da Lefebvre, e possibilmente recuperare a piena unità la frangia di cattolici nostalgici attaccati al passato. Secondo il Papa, questo può essere fatto senza sacrificare nulla delle acquisizioni del Concilio Vaticano II. L'unica riserva che Ratzinger intende prendere non dal Concilio, ma dai suoi commentatori, è che non sia considerato una rottura, ma una continuazione della millenaria tradizione della Chiesa". Per Bromuri, "l'altro segno concreto è quello della chiarezza delle posizioni, il venire allo scoperto delle diversità. Qui il discorso si farebbe lungo e difficile, ma a mio modesto avviso la riscoperta chiara delle identità non nuoce all'incontro, anzi lo rende credibile ed efficace: assomiglia alla posizione sostenuta dagli evangelici, detta delle diversità riconciliate . Un segnale indiretto di questa strategia lo possiamo riscontrare nella dichiarata stima che Ratzinger ha espresso verso il rabbino Neusner (Disputa immaginaria tra un rabbino e Gesù), che contesta l'insegnamento di Gesù mostrando però di averlo ben compreso".

[da Sir 52- 17.07.2007]

Ambrosianus said...

From Piedmont:

L’allarme del vescovo di Alba

“La messa in latino rischia di creare Chiese parallele”
ROBERTO FIORI

Il ritorno al vecchio messale preconciliare con la messa in latino, sancito dalla lettera apostolica di Benedetto XVI? «Rischia di provocare di fatto una specie di Chiesa parallela, difficilmente componibile con la comunità parrocchiale intera». E’ una delle valutazioni espresse da monsignor Sebastiano Dho, vescovo di Alba. Raggiunto alle soglie della partenza per un pellegrinaggio a Lourdes, monsignor Dho riflette sul recente provvedimento «motu proprio» del Papa, rimandando a un commento più generale scritto per le pagine del mensile paolino «Vita pastorale».
Spiega il vescovo di Alba: «La concessione di Benedetto XVI che liberalizza in qualche misura l’uso del messale preconciliare di Pio V non comporta solo il latino, ma tutta un’impostazione liturgica diversa, tipica, com’è logico, del periodo precedente la riforma del Vaticano II». Scopo principale del Pontefice, con questo provvedimento, sarebbe quello di recuperare gli aderenti allo scisma di Lefèbvre e soprattutto coloro che pur non essendo tali si sono sempre sentiti affezionati al vecchio rito, anche a causa degli abusi avvenuti in qualche regione nell’applicazione non fedele della riforma conciliare. «Ci auguriamo – dice monsignor Dho – che l’intenzione alta del Pontefice sia veramente colta come gesto di carità squisita e di ricerca di comunione e non come premio alla disubbidienza».
Infatti, «se il messale di Paolo VI rimane pienamente valido quale “forma ordinaria” per la celebrazione eucaristica, quello preconciliare in latino di cui viene concesso l’uso, oltre che ai sacerdoti che lo desiderano solo celebrando senza popolo, a determinati gruppi e a determinate condizioni, rappresenta la “forma straordinaria” di celebrazione eucaristica. E per le nostre comunità non vedo cambiamenti all’orizzonte. Tant’è vero che ad esempio nella diocesi di Alba, in questi quarant’anni trascorsi dalla riforma liturgica, nessun sacerdote, né laico, ha mai sentito il bisogno di richiedere la celebrazione secondo il vecchio rito. E l’eventuale richiesta odierna sembrerebbe pretestuosa o ideologica».
Tuttavia, il punto forse più delicato sembra essere quello riguardante non l’uso della liturgia tridentina, ma la facoltà data direttamente ai parroci di «concedere la licenza di usare il rituale più antico nell’amministrazione dei sacramenti del battesimo, del matrimonio, della penitenza e dell’unzione dei malati». Osserva monsignor Dho: «E’ difficile non temere a ragione che una prassi del genere rischi di provocare di fatto due forme parallele di vita comunitaria, ognuna fedele al proprio rito». E aggiunge: «Grazie al Concilio abbiamo ottenuto il dono grandissimo di una liturgia rinnovata, non vedo perché si debba tornare indietro. Impegniamoci sempre di più, tutti, sacerdoti e laici, perché le nostre liturgie siano veramente una celebrazione del mistero cristiano, valorizzando pienamente i segni, curando la qualità della partecipazione “consapevole, attiva, fruttuosa”».

© Copyright La Stampa, 31 luglio 2007

Anonymous said...

A friend had dinner last week with Roger Cardinal Mahoney. The Cardinal seemed very angry at the MP and stated that he did not care what Benedict said and that no matter how many people wrote letters right and left he was not going to change anything in the liturgy of LA.

Syriacus said...

„Normalform bleibt klar die erneuerte Liturgie“

„Paulinus“-Interview mit Bischof Reinhard Marx zum Motu Proprio des Papstes: Liturgie ist kein Museum, sondern intensive Kommunikation

Auch nach dem Zweiten Vatikanischen Konzil ist es gut, die gesamte liturgische Tradition der Kirche in Erinnerung zu behalten und weniger die Brüche als vielmehr die Kontinuität der Entwicklung zu sehen. Darauf hat Bischof Dr. Reinhard Marx im Gespräch mit „Paulinus“-Chefredakteur Bruno Sonnen über das Motu Proprio des Papstes hingewiesen.

Papst Benedikt XVI. hat die Möglichkeit erweitert, den alten, den tridentinisch-lateinischen Messritus als außerordentliche Form der Liturgie zu feiern. Herr Bischof, wie bewerten Sie diesen Schritt des Papstes?

Diesem Schritt geht eine lange Geschichte voraus. Bereits Johannes Paul II. hatte das Schisma des Erzbischofs Lefebvre, das nach dem Konzil entstanden ist, als sehr schmerzhaft empfunden. Kardinal Ratzinger hat immer wieder versucht, Brücken zu schlagen. Gleichwohl gibt es doch bei einer Anzahl von Gläubigen den Wunsch, die Liturgie in der alten Ordnung von 1962 zu feiern. Dieser Wunsch ist allerdings in der Weltkirche sehr unterschiedlich stark ausgeprägt.
Der Papst will aber auch deutlich machen, dass in der erneuerten Liturgie nach dem Zweiten Vatikanischen Konzil kein Bruch mit der Tradition der Kirche geschehen ist. Sicher haben es manche so empfunden, vor allem auch, weil die Liturgie von einigen als Baustelle betrachtet wurde, auf der man nach Gutdünken gestalten und verändern könne. Ich habe das als Jugendlicher durchaus schmerzhaft erlebt und konnte manchen so genannten „Fortschritt“ nicht nachvollziehen, etwa wenn ganze Altäre verbrannt wurden und die Heiligenfiguren die Kirche verlassen mussten. Das alles waren sicher Auswüchse und hat zu Irritationen geführt.
Der Papst unterstreicht: Es gibt den einen römischen Ritus, die eine Liturgie, in der nicht einfach das Alte gegen das Neue gestellt werden kann. Die Reform des Zweiten Vatikanischen Konzils wollte eine organische Weiterentwicklung und keinen Bruch.

Welche Veränderungen waren aus Ihrer Sicht besonders gravierend?

Für manche Gläubige war, obwohl der innere Aufbau, die Theologie der Messe, sich nicht verändert haben, schon rein äußerlich eine große Veränderung eingetretenen. Die neue Gestaltung der Altarräume mit der Möglichkeit, die heilige Messe stärker als Feier der Gemeinschaft zu erfahren, war ein solcher Punkt. Neu war auch der durchgängige Gebrauch der Muttersprache, das Entfernen der Kommunionbänke, die größere Betonung des Wortgottesdienstes. Man darf sicher sagen, dass vor allem der Gebrauch der Muttersprache für die überwältigende Zahl der Gläubigen ein geistlicher Zugewinn war. Das gilt ebenso für die neue Ordnung der Schriftlesung in der heiligen Messe. Ich bin wirklich der Überzeugung, dass die erneuerte Liturgie, wenn sie ehrfürchtig gefeiert wird, dem Volk Gottes größere Möglichkeiten der Anteilnahme eröffnet. Allerdings sind die Elemente der Anbetung und der Gedanke des Opfers Christi in den letzten Jahrzehnten etwas zurückgedrängt worden. Schon die äußere Form, wie die alte Liturgie gefeiert wurde, hat diese theologischen Akzente stärker befördert.

Die Anhänger des alten Ritus argumentieren, die Beteiligung der Gläubigen hat nicht zugenommen, der Gottesdienstbesuch hat im Gegenteil abgenommen, die Messe hat an Feierlichkeit und Innerlichkeit und Frömmigkeit verloren. Also: Kommando zurück, die Uhr wird zurückgedreht. Ist das die richtige Strategie?

Ich finde es ungerecht, wenn aktuelle liturgische Missbräuche mit einer idealisierten Form der alten Liturgie verglichen werden. Es kommt letztlich sehr auf den zelebrierenden Priester und auf die innere Haltung und Bereitschaft der Gemeinde an. Es gibt keinen Weg zurück, sondern nur einen Weg nach vorne. Und auf diesem Weg wird die erneuerte Liturgie, wie ich sie ja selbst seit meiner Priesterweihe feiere, für die große Mehrheit der Kirche die Normalform bleiben. Man wird sich immer wieder neu bemühen müssen um geistliche Vertiefungen, liturgische Qualität, um eine ehrfürchtige Feier des Geheimnisses von Tod und Auferstehung Jesu.
Mich hat es allerdings immer schon gestört, wenn man das Zweite Vatikanische Konzil zu sehr als Bruch mit der Vergangenheit gesehen hat. Insgesamt ist die Kontinuität doch stärker und deswegen ist es auch hilfreich, die gesamte liturgische Tradition der Kirche zu würdigen und in Erinnerung zu behalten. Aber die Liturgie ist kein Museum, sondern ein lebendiges Geschehen, eine intensive Kommunikation Gottes mit seinem Volk, nicht ein von der Geschichte und dem Leben der Menschen abgehobenes Ritual. Deshalb ist es durchaus möglich, dass wir Schätze neu entdecken, die wir übersehen oder vergessen haben. Und all das ist eben in der erneuerten Liturgie möglich. Es wäre schade, wenn zum Beispiel das Element der Anbetung und des Kniens ganz aus der Feier der heiligen Messe verschwinden würde. Das gilt auch für alte liturgische Gesänge in lateinischer Sprache.

Kommen in dieser Frage nicht auch unterschiedliche Kirchenbilder zum Vorschein? Sind diese harmonisierbar?

Es ist sicher ein Problem, dass wir oft zu stark von einander divergierende Kirchenbilder haben. Solche unterschiedlichen Akzente können sich auch in der Art und Weise äußern, wie die Liturgie gefeiert wird. Aber andererseits ist für mich die Feier der heiligen Messe gerade der Ort, an dem die Einheit der Kirche sichtbar werden soll. In diesem Sinne darf es Vielfalt geben, ohne dass die grundsätzliche Einheit verletzt würde. Dafür steht letztlich auch das Einheitsamt des Papstes und des Bischofs. Ich verstehe den Schritt des Papstes auch so, dass er den Gruppen, die die alte Form der Liturgie feiern möchten, diesen Weg zur Einheit mit der Gesamtkirche bahnen möchte.

Was bedeutet dieses Motu Proprio nun für die einzelnen Bistümer konkret? Wie ist die Situation im Bistum Trier?

Die Situation in den Bistümern mag unterschiedlich sein. Bei uns im Bistum Trier habe ich schon an verschiedenen Orten die Möglichkeit eröffnet, die heilige Messe in der alten Form zu feiern. Man wird abwarten müssen, wie weit hier Wünsche geäußert werden und ob über die Orte hinaus, an denen jetzt schon die Feier in der alten Liturgie möglich ist, Angebote erweitert werden sollen. Es muss alles vermieden werden, das ist auch klar die Absicht des Papstes, was Spaltungen und Gegeneinander in die Pfarreien hineinträgt.

Für den nachkonziliaren Christen besteht also nicht die Gefahr, dass er in Zukunft den alten Ritus als die reguläre Sonntagsmesse mitfeiern muss? Schließlich fühlt sich ein, sagen wir, 40-jähriger Katholik in der alten Messe nun nicht wirklich zu Hause.

Nein, denn die Normalform der heiligen Messe bleibt klar die erneuerte Liturgie.

Besteht nicht die Gefahr, dass es zwei nebeneinander existierende Riten gibt und die Gläubigen sich „ihren“ jetzt aussuchen? Manche fürchten gar eine liturgisch verursachte „Kirchenspaltung“.

Schlimm wäre es, wenn die verschiedenen Gruppen sich gegenseitig die Katholizität absprechen würden, wie es ja in der Vergangenheit gelegentlich geschehen ist. Deshalb können wir froh sein, dass der Papst klare Regelungen erlassen hat und deutlich macht, dass es eine ordentliche, das heißt, eine Normalform der Liturgie gibt und eine außerordentliche, die also eher als Ausnahme gekennzeichnet wird. Ich appelliere an die Gläubigen und die Priester, mit diesem Dokument des Papstes sorgsam und verantwortungsvoll umzugehen und es nicht als Instrument der Spaltung zu benutzen.

http://www.bistum-trier.de/index_paulinus_motuprop07_1.html

Syriacus said...

A S.P. Dossier of the Trier diocesan website: http://cms.bistum-trier.de/bistum-trier/Integrale?SID=ABECCFE002DAFC2427D06DA35346BBA2&MODULE=Frontend&ACTION=ViewPage&Page.PK=2561

Syriacus said...

From: http://www.kath.net/detail.php?id=17240

Friedrich Kardinal Wetter, Apostolischer Administrator der Erzdiözese München und Freising

„Bereits Papst Johannes Paul II. hat aus pastoralen Erwägungen heraus ermöglicht, dass Gläubige, die dies wünschen, in eigens dazu bestimmten Kirchen, die heilige Messe nach dem von Papst Johannes XXIII. herausgegebenen Messbuch von 1962 feiern können“, schreibt Friederich Kardinal Wetter. In der Fortsetzung habe Papst Benedikt XVI. die Möglichkeit solchen Feiern in dieser Form zu erlauben, erweitert.

„In der Intention des Heiligen Vaters kann dies eine Besinnung auf die liturgische Tradition der römischen Kirche bewirken. Auch die Rolle des Latein als kirchliche Universalsprache wird dadurch neu ins Bewusstsein gebracht“ schreibt Wetter weiter.

Er betonte, dass die „Anhänger des alten Ritus mit der Weite des katholischen Herzens in pastoraler Liebe mit ihren Wünschen angenommen [werden]. Doch wird von ihnen erwartet, dass sie auch ihrerseits die theologische Korrektheit, die Gültigkeit und die Heiligkeit der im Auftrag des Zweiten Vaticanums erneuerten Liturgie anerkennen. Dazu müssen vor allem geeignete Priester gefunden werden, die den alten Ritus mit innerer geistlicher Anteilnahme und entsprechend den vorgeschriebenen Formen zelebrieren können.“

Entscheidend sei, dass die Heilige Messe mit Würde und Andacht gefeiert werde, im Wissen, dass der Herr in der Mitte sei: „Dabei halten wir uns gewissenhaft an die kirchliche Ordnung.“

„Die Vielfalt der Riten kann durchaus befruchtend sein, wenn sie im Geist der Liebe und Einheit gefeiert werden“, teilte der Münchner Erzbischof mit.

Gregor Maria Hanke, Bischof von Eichstätt

Das von Papst Benedikt XVI. verfasste Motu Proprio über den Gebrauch der römischen Liturgie in ihrer Gestalt vor der Reform im Jahre 1970 wurde am 7. Juli vom Vatikan veröffentlicht, dazu ein mehrseitiger Brief des Papstes an die Bischöfe, in dem er auf mögliche Bedenken und Einwände eingeht. Im Apostolischen Schreiben wird das von Papst Paul VI. promulgierte Missale von 1970, dessen dritte Edition von Johannes Paul II. bestätigt wurde, als „ordentliche Form“ der Liturgiefeier der katholischen Kirche des lateinischen Ritus bezeichnet, welche die „normale Form“ (Brief des Papstes) bleiben wird. Zugleich wird dem liturgischen Gebrauch des Missale von 1962 als der „außerordentlichen Form“ innerhalb eines näher beschriebenen Rahmens Raum gegeben. Dem Papst geht es dabei um die Vermeidung von Irritationen oder gar Spaltungen in den Pfarreien.

Der Heilige Vater weiß sich mit dem Motu Proprio in Einheit mit Papst Johannes Paul II., der in seinem Apostolischen Schreiben „Ecclesia Dei“ aus dem Jahre 1988 bereits damals von den Bischöfen wünschte, die Erlaubnis zum Gebrauch des Missale von 1962 nicht eng, sondern großherzig („late et generose“) den darum Bittenden zu gewähren. Genauere Vorschriften enthielt das päpstliche Schreiben von 1988 jedoch nicht. Es geht Papst Benedikt XVI. mit seinen Ausführungsbestimmungen um die Aktualisierung der Intention von Papst Johannes Paul II. Die Gläubigen, die um die Liturgie gemäß dem Missale von 1962 baten und bitten, sollen von der kirchlichen Marginalisierung oder vom Makel der Rückständigkeit befreit werden.

Der Heilige Vater verwehrt sich im Motu Proprio wie in seinem Brief gegen die Sprechweise von zwei Riten, als ob das Missale von 1962 im Gegensatz stünde zu der von Papst Paul VI. promulgierten Form: Es gibt einen Ritus und zwei Ausdrucksformen. Es dürfte ihn wohl bei dieser Darlegung nicht nur die liturgiewissenschaftliche Erkenntnis geleitet haben, dass liturgischer Wandel, soll er authentisch sein, nicht auf Bruch, sondern auf genetischer Entwicklung beruht. Vielmehr wird gerade in diesem Punkt des Motu Proprio die Sorge um die Wahrung der Autorität des Zweiten Vatikanums und um seine Ekklesiologie spürbar. Zu dieser Ekklesiologie hin will der Papst nach meinem Dafürhalten mit dem Argument von der Einheit des Ritus in zwei Ausdrucksformen die Tür der Versöhnung öffnen.

Wenn nämlich Gegner des Missale von 1962 wie auch Gegner des Missale von 1970 zwischen beiden Formen einen inhaltlich unüberbrückbaren Gegensatz postulieren sollten, dann beträfe dies nicht nur das Liturgieverständnis der Kirche, sondern das Kirchenverständnis selbst. Ich gebe zu bedenken, es sollte nicht vergessen werden, dass es die Liturgie des Missale von 1962 war, die auf dem Zweiten Vatikanum gefeiert wurde und den Vätern des Konzils wie den Theologen Kraftquelle war. Ebenso ist darauf zu verweisen, dass, wie die liturgischen Bücher des Jahres 1970, die vorhergehenden Messbücher immer auch Zeugnisse kleinerer oder größerer liturgischer Entwicklungen waren. Der im kirchlichen Alltag da und dort geübte Zynismus gegenüber der alten liturgischen Form von 1962 wirkte manchmal wie ein liturgischer Ödipuskomplex, besonders wenn die aggressive Ablehnung von Priestern kam, die noch nach der sog. tridentinischen Form geweiht worden sind. Ebenso wirft aber auch die radikale und nicht minder militante Ablehnung der kirchlich approbierten erneuerten liturgischen Formen die Frage nach dem Glauben an die Wirksamkeit des Gottesgeistes in der Kirche auf.

Der Novus Ordo, die unter Papst Paul VI. erneuerte Liturgie, ist im Zusammenhang mit der Tradition zu sehen. Mit dem Motu Proprio verdeutlicht der Papst diese Rückbindung an die Tradition. Liturgie darf nicht zu einer von subjektivem Empfinden geleiteten Erfindung von Formen werden, sondern muss auf der Fortschreibung liturgischer Tradition aufbauen und von der Innerlichkeit der Gläubigen wie des Zelebranten geprägt sein. Willkürlich inszenierte Kreativität in der Liturgie und Deformationen bis an die Grenze des Erträglichen, die sich über den verbindlichen Charakter der liturgischen Vorschriften hinwegsetzen, verletzen und spalten die Kirche. Wegen dieser Spaltung in unseren Reihen haben sich Gläubige der Bewegung von Erzbischof Lefebvre angeschlossen. Nicht zuletzt aufgrund eigener leidvoller Erfahrungen ruft der Heilige Vater zu einem würdigen Vollzug der Liturgie auf.

Von der Neuregelung erwartet und erhofft Papst Benedikt eine Bereicherung und Verinnerlichung der Liturgie der Kirche: indem man das reiche Erbe nicht versteckt oder verleugnet, sondern aus einem unbefangeneren Verhältnis zur Tradition Nutzen schöpft für die Menschen unserer Tage, die auf der Suche nach Heilszeichen Gottes sind. Wir sollten uns der Hoffnung des Heiligen Vaters vertrauensvoll anschließen. Kultivieren wir jetzt nicht irgendwelche Ängste oder Befürchtungen, auch blinde Euphorie ist nicht angesagt. Wie gestern, so geht es heute und morgen weiterhin um unseren gemeinsamen Weg zu Gott und um das Bestehen dieses Weges. Durch das Motu Proprio wird uns nichts genommen, sondern etwas geschenkt. Ich möchte die beiden Schreiben des Heiligen Vaters so resümieren: Der Blick auf die Wurzeln bedeutet: lernen, nicht das Rad zurückzudrehen, sondern in rechter Weise zu wachsen.

Syriacus said...

Erklärung von Bischof Algermissen zum Motu Proprio „Summorum Pontificum“

Das Apostolische Schreiben sieht vor, daß neben die „ordentliche“ Form der Römischen Liturgie, die nach den vom Zweiten Vatikanischen Konzil erneuerten liturgischen Ordnungen gefeiert wird, eine „außerordentliche“ Form tritt, der die liturgischen Bücher von 1962 zugrunde liegen. Es stellt die Gültigkeit der Liturgiereform des II. Vaticanums keinesfalls in Frage.

Der Papst hat mit seinem Apostolischen Schreiben allerdings die schon bislang bestehende außerordentliche Möglichkeit erweitert, die Hl. Messe nach dem Römischen Meßbuch in seiner Fassung von 1962 zu feiern. Im Bistum Fulda ist die Feier der sogenannten „alten Messe“ seit über vier Jahren mit meiner besonderen Erlaubnis zweimal im Monat in der Fuldaer Pfarrkirche St. Andreas Neuenberg möglich.

In einem persönlichen Begleitschreiben an die Bischöfe betont der Hl. Vater, er wolle mit der Erweiterung der bislang bestehenden außerordentlichen Möglichkeit einen Beitrag zur „inneren Versöhnung“ innerhalb der Kirche leisten. Es solle versucht werden, die volle Einheit mit denen herzustellen, die sich aufgrund der liturgischen Entwicklungen nach dem Zweiten Vatikanischen Konzil von der Gemeinschaft mit dem Papst getrennt hätten.

Jedenfalls bietet das päpstliche Schreiben keine Möglichkeit, die Uhren zurückzudrehen. Es gibt nur einen gemeinsamen Weg nach vorn. Und auf diesem Weg wird die erneuerte Liturgie, wie ich sie selbst seit meiner Priesterweihe täglich feiere, für die ganz große Mehrheit der Kirche die nicht in Frage stehende Normalform bleiben.

In jedem Fall müssen wir uns im Bistum Fulda je neu bemühen, glaubwürdige Bedingungen zu schaffen, die deutlich machen, daß sich in der Feier der Hl. Liturgie Himmel und Erde berühren, wie ich es in meiner Fronleichnamspredigt 2007 gefordert habe.

Keinesfalls dürfen wir vergessen, daß auch die erneuerte Liturgie eine lateinische Liturgie ist und daß sie nicht nur in der Volkssprache, sondern auch in der lateinischen Sprache gefeiert werden kann.

Der Wunsch nach der Feier der Liturgie gemäß dem Meßbuch von 1962 war häufig von der Erwartung getragen, der zelebrierende Priester würde immer sorgsam und ehrfürchtig feiern. Er verkennt, daß Gewöhnung auch im früheren Ritus zu Nachlässigkeiten führen konnte und kann.

Die Verantwortung des Bischofs für die Ordnung des gesamten liturgischen Lebens seiner Diözese ist nicht delegierbar und wird im Apostolischen Schreiben vom 7. Juli 2007 eigens erwähnt. Diese Verantwortung, die auch manche Modetorheit besonders bei der Feier der Hl. Messe nach dem II. Vaticanum heilen muß, soll mit allen Mitteln den Weg bereiten, daß die irdische Liturgie vorauskostend als Teil der himmlischen Liturgie erfahren wird, „die in der heiligen Stadt Jerusalem gefeiert wird, zu der wir pilgernd unterwegs sind“ (Liturgiekonstitution, Artikel 8).

Bis zur Gültigkeit der Bestimmungen des Apostolischen Schreibens am 14. September wird im Bistum Fulda sorgsam geprüft, wo Handlungsbedarf ist.

Ich bitte die Priester und Gläubigen unseres Bistums, mit dem päpstlichen Dokument verantwortungsvoll umzugehen und es nicht als Instrument der Spaltung zu benutzen.

+ Heinz Josef Algermissen

Bischof von Fulda

09.07.2007

Syriacus said...

Commentary published on the (Italian) Genoa Archdiocese weekly "Il Cittadino", signed by the Liturgy Office director Mons. Ruggero Dalla Mutta , Abbot of Our Lady of the Assumption Basilica:





22|07|07

Introduzione della Messa in latino:
una sfida che deve essere costruttiva
E' stato pubblicato il 7 luglio scorso il Motu proprio "Summorum pontificum" sulla liberalizzazione dell'uso della precedente Messa (e Liturgia) tridentina.
Il documento, espressione di un atteggiamento interiore maturato a lungo nel Pontefice, ultimamente annunciato e atteso con varia disposizione d'animo - speranza e timore - va ora accolto con leale spirito di Chiesa e animo di generosa collaborazione all'intento costruttivo, dichiarato dal Papa, perché a tutti quelli che hanno il desiderio dell'unità sia possibile di restare in essa o di ritrovarla.
Il Motu proprio inizia con la presentazione del pregio e del merito della precedente Liturgia romana, messa a punto da Gregorio M. e oggetto di cura da parte di numerosi pontefici, da Pio V. a Giovanni XXIII: essa ha fecondato la fede, la pietà e la cultura di molte genti, ha stimolato la vita spirituale di molti santi e ha rafforzato tanti popoli nella virtù della religione e nella pietà.
Ultimamente su richiesta del Concilio, di riformare il culto divino e di adattarlo alle necessità dei tempi, Paolo VI nel 1970 ha cominciato a pubblicare i nuovi libri liturgici restaurati e in parte rinnovati, che, tradotti nelle lingue nazionali, sono stati accolti universalmente con favore.
Ma per venire incontro alle richieste di non pochi fedeli affezionati alla forma liturgica precedente, che tanto profondamente aveva improntato la loro cultura e il loro spirito, Giovanni Paolo II nel 1984 col Motu proprio "Quattor abhinc annos" aveva concesso l'indulto di utilizzare, col consenso del vescovo, la precedente Messa tridentina.
L'attuale Motu proprio per venire incontro a ulteriori richieste stabilisce che accanto al Messale romano di Paolo VI, espressione ordinaria della Liturgia della Chiesa cattolica di rito latino, abbia posto e possa essere usato come espressione straordinaria della stessa il Messale tridentino di Pio V, nell'ultima edizione di Giovanni XXIII (a. 1962). In concreto e in particolare la richiesta della celebrazione della Messa tridentina da parte un gruppo stabile e consistente di fedeli affezionati alla precedente Liturgia, sarà accolta dal parroco che coordinerà il bene spirituale di tali fedeli con la cura pastorale ordinaria della parrocchia. Secondo un'autorevole interpretazione non a celebrare non sarà necessariamente il parroco, che invece permetterà la celebrazione di un sacerdote proposto dal gruppo. Una celebrazione del genere si potrà avere anche in domenica, eventualmente con le letture proclamate in italiano. Tutto ciò senza il consenso particolare del vescovo.
Con questa misura l'autorità del Concilio non è intaccata perché la messa del Concilio è la 'forma ordinaria' e la messa tridentina è solo la 'forma straordinaria', che si colloca accanto alla prima, in un "uso duplice di un unico e medesimo Rito".
In vari paesi - Francia, Germania, Italia, Belgio, Spagna… - il movimento liturgico aveva dato a molti una cospicua formazione liturgica e una profonda e intima familiarità con la Liturgia precedente, per cui essi dopo il Concilio desideravano anche ritrovare la forma a loro cara. Insieme anche giovani persone hanno scoperto tale forma liturgia e la sentono come forma appropriata di incontro con il Mistero eucaristico. Ciò ha motivato la concessione del precedente indulto e ora la sua liberalizzazione. Peraltro il rischio di divisioni e di spaccature non è così realistico perché l'uso del Messale antico suppone una misura di formazione liturgica e un accesso alla lingua latina che non si trovano di frequente.
Inoltre, in una possibile, positiva integrazione, la concessione potrà concorrere a far riscoprire nella pratica della nuova Liturgia quel senso del sacro che attrae molti all'antico uso.
Gli ultimi decenni hanno visto la Chiesa cattolica impegnata con il massimo delle forze e dell'entusiasmo nella messa a punto e nella messa in opera della riforma che il Concilio aveva chiesto e di cui aveva dato gli altiora principia. Questo tempo ha visto all'opera tanti operatori distinti per alta competenza, generoso impegno e vivo spirito di Chiesa, e il loro merito ha il suo sbocco nel riconoscimento della nuova forma come espressione normale e ordinaria della Liturgia della Chiesa, forma pienamente valida, legittima e permanente.
Certo talvolta e non di rado per mancanza di adeguata informazione e formazione liturgica si è presa la strada di una arbitraria creatività, giungendo a penose deformazioni della pratica liturgica e suscitando reazioni anche comprensibili. Ora mentre secondo le ultime autorevoli indicazioni della Santa Sede si mira al pieno ripristino di una forma corretta e in linea con la lettera e lo spirito delle norme, questa misura di tolleranza, che è anche omaggio all'antica forma liturgica, si inquadra nella pratica tradizionale per cui in periodi di transizione viene permessa per una categoria determinata una dilazione del precedente uso, in vista di una unificazione in un solo spirito e sperabilmente in una sola prassi.
In altra prospettiva si potrebbe anche pensare che questo superamento di una sorta di protezionismo e autarchia in materia liturgica possa insperatamente risultare proficuo e una generosa apertura al pluralismo, al di là di ogni uniformità, possa conferire alla desiderata unità sostanziale.
Alla nostra Chiesa di aprirsi e di intraprendere una nuova tappa, inattesa a dire il vero, del cammino liturgico postconciliare, sotto la guida dell'Autorità che dell'unità possiede il carisma, verso nuovi e inattesi esiti che la Provvidenza sembra preparare.

Mons. R. Dalla Mutta

Syriacus said...

[The link to Mgr. Dalla Mutta's intervention: http://www.ilcittadino.ge.it/portal/page/categoryItem?contentId=362546 ]

Anonymous said...

Non leggo mai i post e di solito non ci scrivo, ma stavolta ritengo opportuno dire la mia sull'articolo che mi viene contestato.
E' stato cambiato in alcune parti e me ne sono accorto quando è stato pubblicato. Non potevo certo acquistare tutte le copie :))

don Marcello Serio

Anonymous said...

NOT TRUE MASS

Sunday, August 5, 2007



So, Pope Benedict XVI has removed restrictions on celebrating the old Latin Mass in order to reach out to the traditional, conservative Roman Catholics.

I am a Catholic who has been faithful to tradition my entire life, and I really don't need to be brought back into the Vatican's fold as I have never left the true church.

The Vatican II church is a new church with a new Mass, new doctrines and new teachings. In other words, it is a whole new religion. At least Martin Luther and Thomas Cranmer left. This ploy of the Vatican II church is just another way to mislead and corral disenchanted Catholics back into "their fold."

The Vatican II church has spewed nothing but error. What remains is a mere skeleton of the true church.

Now they are throwing traditionalists a bone. The true Mass, the unbloody sacrifice of the cross, and the new Mass, a re-enactment of the Last Supper, cannot co-exist.

There would be cause to celebrate if the new Mass, along with the other Vatican II teachings, was being abolished. But that's not happening. And, just for the record, the Mass Benedict XVI is reinstating is the Mass of John XXIII of 1962 and not the Mass of old.

Is the pope Catholic? Hardly. [But, she still called him "Pope"]

Beware of wolves in sheep's clothing, for the ones who were watching over the sheep were the ones to scatter them.

MARY BOCCHINO Sewell

http://www.courierpostonline.com/apps/pbcs.dll/article?AID=/20070805/OPINION/708050341/1047

Carlos Antonio said...

I'm Carlos Antonio Palad, a Filipino member of Una Voce America. With the exception of a single (positive) statement by Archbishop Lagdameo of Jaro (where the indult TLM has been offered since the early 90's), President of the Catholic Bishops' Conference of the Philippines (CBCP), the Philippine hierarchy has been deafeningly silent on the matter. Their actions, however, have caused some concern among my country's (very small) number of liturgical traditionalists.

Last Sunday (August 5), I was at the every-Sunday TLM celebrated in the Cubao Diocese, and the celebrant, Fr. Michell Joe Zerrudo, told me and a visiting FSSP seminarian that the long-time secretary of the CBCP's Liturgical Commission, Fr. Anscar Chupungco (no less!), has been doing everything he could to subvert the implementation of Summorum Pontificum in the Philippines. In addition, the Cubao Diocese's Liturgical Commission has been demanding that all future TLMs have its explicit permission first before they can be celebrated.

A few hours before speaking to Fr. Zerrudo, I was able to chat via Yahoo Messenger with Fr. Joseph Skelton of the Diocese of Tagbilaran, in the Visayas region of the Philippines. He told me that his Diocese is also demanding that all future TLM's first get the bishop's approval.

The Philippines is in complete agreement with the Holy See in matters of sexual morality and human life. However, no thanks to Anscar Chupungco (who completely dominates my country's liturgical academe and bureaucracy) and other theological liberals, it is stuck in the 1970's and 1980's as far as liturgy and theology are concerned.

I may be contacted at caloyraj@yahoo.com by anybody who wants further details of what is happening in the Philippines

Anonymous said...

Archdiocese of Seattle
Bishop Alexander Brunett

The Archbishop of Seattle sent the following official letter to all local priests and is letting it be known that he alone will decide when and where Latin Masses will be held:

Bishop's Letter to Seattle Priests

Anonymous said...

Here is my pastors comments...St Peters Mt Clemens Michigan

http://www.saintpeterchurch.us/index.php?id=pastors_comments

p.s he is Bishop Cooneys, Gaylord Michigan...HELP ME!

My dear friends,
Over the past two weeks a few people have asked me about having the Tridentine Mass celebrated here. I must admit that I reacted. For that I apologize. These are great, holy people. I know they were taken back by my response. However, since the question has been raised, I will give you my answer. No. You do have a right to my reasoning for this decision.

When Pope Benedict gave permission to the bishops and priests to celebrate the Tridentine Mass, he did so thinking that he was reaching out to a group of people who had formally broken away from the Church because of many things. In Canon Law this group would be called schismatic. Heretics basically deny a teaching of the Church. Schismatics refuse to acknowledge or reinterpret the teachings and/or discipline of the Church to fit their own purposes. The perfect example are those who followed Archbishop LeFevre after the Vatican Council. These are all good people. For various reasons, they choose not to follow the direction the Vatican Council Fathers. The pope was trying to reach out to these people by allowing the celebration of the Tridentine Mass.

This is the ritual we celebrated Mass by before the ritual of the Vatican Council. The Mass was celebrated facing the wall. It was celebrated in Latin. It had many other properties, such as women could not take a meaningful role in the liturgy. Communion could only be received on the tong, etc. My reasons for refusing to allow this ritual to be celebrated here are many.

There is the practical reason. I do not believe that most of our Parish Family have any idea of the priest shortage. Fr. Cyr, Fr Zeeb, the other retired priests who help out, and myself try to keep everything as normal as we can. Baptisms are celebrated twice a month. Reconciliation is scheduled weekly. Marriages, anniversaries and funerals are scheduled regularly. We have not cancelled any Masses for the lack of a priest. Sometimes this means celebrating four to five Masses on a given Saturday, by way of example.

If I were to allow the Tridentine Mass I would have to schedule it on Sunday afternoon. Please note that most of those who want the Tridentine Mass want it on the weekend so that they can fulfill their Mass obligation. I cannot physically schedule another Mass on Sunday because most likely I would have to be the one to say it. In addition, we would have to bring in our Minister of Music, altar boys, ushers, lectors, sacristans and etc. Please remember that only men or boys could serve at the altar for these Masses. If I moved the Mass to one of our scheduled Masses, I would be serving perhaps 100 people, and not serving 1000 people who normally attend those Masses and do not want the Tridentine Mass.

It has been suggested that I get Msgr. Browne to celebrate the Tridentine Mass. The same problems occur as far as getting the musicians, lectors, ushers and etc. In addition, while Msgr. Browne does celebrate the Tridentine Mass occasionally at St. Josaphat Parish in Detroit, most of the time he and the other priests who do celebrate that Mass at the request of the Cardinal are helping out at three or four other parishes each weekend. How much can you ask of a retired priest who is serving the Archdiocese as best they can so graciously?

I have other problems with the issue of allowing the Tridentine Mass. Celebrating Mass in Latin is not the problem. The Tridentine Mass, however, reflects an ecclesiology, a view of the Church, that is no longer the official ecclesiology of the Church. For example, those who left the Church of their own free will do not accept the teachings of the Vatican Council on the role of the laity in the Church. They do not accept the role of women in the Church. They do not believe in a viable ecumenical outreach to those of other religions. They certainly do not believe or accept the interpretations of Scripture or the magisterium of the Church as they have been shared with us. They believe that the Church is the pope, the bishops, the priests and then the people. The Vatican Council taught that the Church is the People of God. There is a lot more to the reality of the Church reflected by the Tridentine Mass than most people are aware of.

Those of us who are old enough remember the Tridentine Mass very well. We have a great respect for its tradition and the role it played in history. We are also aware that people went to Church to "hear" Mass. They really did not participate in the Mass as much as we do today. This was really the reason why people said the rosary or prayed their novenas during Mass. They were somewhat barred from entering into the Mass prayers because they were in Latin and were mostly said by the priest. This does not denigrate the beauty or history of that ritual. It just says that for reasons that have been tested for over 40 years the "ordinary" ritual of the Church is the Mass as we have been celebrating it. The Tridentine Mass, by the will of the pope, has become the "extraordinary" ritual for celebrating the Mass.

I realize that this new permission could become a flash point here at St. Peter's. Our church building was never renovated. The old altar facing the wall is still in place. The communion rail is still in place. It would be a natural place to celebrate the Tridentine Mass. As long as I am pastor, the answer remains "no" for the reasons I have given you plus a few more that I choose not to share with you.

All of us are somewhat nostalgic. We remember with warmth the memories of our youths. There is nothing wrong with this. It is human and good. However, all of us once rode bicycles when we were young. I do not see anyone trading in their cars for bicycles now that we are older. The Tridentine Mass is celebrated at St. Josaphat Parish in Detroit. I suspect that it will be celebrated at a few other parishes. How many, where and when I do not know. For those who wish to attend those Masses there are opportunities.

Anonymous said...

I have just received a leeter from the Archbishop Of Hobart Tasmania. I asked for a weekly Mass instaed of a monthly Mass. The only Old Mass on the whole island of Tasmania! The Archbishop Adrian Doyle writes "Just last week I discussed this matter with the Council of Priests, and the general consensus is that the current arrangements in Hobart are sufficient... I have also noted your suggestion about he Priestly Fraternity of St Peter. I am aware that the priests from the Fraternity have come to Tasmani on occassions, but I do not wish to extend that invovlement any further at this stage". (He had in the previous parish complained agraph said he did not have the priests!) Meanwhile in Melbourne across Bass Strait there will be a Pontifical High Mass celebrated by the Archbishop of Melbourne in thanks giving for the motu proprio.

Bertus said...

From the liturgy officer of the Portsmouth Diocese, England

''I attach an information piece that is due to appear in the forthcoming
issue of our diocesan newspaper. I hope it will clarify some of the
issues, particularly as regards our view that the Motu Proprio does
not require bishops to provide training for priests or people who may
become interested in the pre-conciliar form of the Roman Rite (now
described by the Pope himself as "extraordinary" in the sense of "not
normative"), but only asks them to make provision for those who have
in the past made known their interest in a consistent and organized
fashion.
{Hereunder follows the draft document to appear in the diocesan paper]
=========================================

Some questions and answers on Benedict XVI's recent Motu Proprio
Summorum Pontificum

1. Why has the Pope seemingly taken a step backwards in allowing the
former Tridentine rite of Mass alongside the one we have now?

Benedict XVI's main concern seems to be to make a gesture of
reconciliation to those who have never been able to accept the rite of
Mass we have now. He wants to try to integrate them more closely into
the Church as a whole, so he is to a small extent relaxing the rules
regarding when celebrations of the Tridentine rite can take place.
In England and Wales we have already had an indult from Rome,
obtained in 1971 by Cardinal Heenan, allowing celebrations of the
Tridentine Mass with the permission of the local bishop. The latest
document merely eases slightly the legislation that had already been
relaxed for the universal Church in 1984 by Pope John Paul II.

2. Who may ask for a celebration in the Tridentine rite?

It is important to know that a vital word was changed in the final
version of the Pope's letter, compared with the earlier draft.
Available English translations made use of the draft and have not yet
incorporated this change. Under the terms of the Motu Proprio, only
those who have a history of celebrating in, or mounting pressure for
celebrations in, the Tridentine rite may request such a celebration
from a parish priest. In other words, this rite must be to an extent
normative for them, not a novelty.
What this means in practice is that people cannot now decide that
they want a Tridentine celebration and ask for it. They have to have
been celebrating in that rite, or have pressured for it, continuously
(the Latin word is continenter, changed from stabiliter in the final
version).
In the Diocese of Portsmouth, generous provision has been made for a
number of years in certain parishes (e.g. in the Reading area, for the
Latin Mass Society) for regular celebrations in the Tridentine rite,
and those celebrations will obviously continue. But there is no
obligation to start new ones where groups have not previously existed.
The same would be true of requests for celebration of some sacraments
in the former rite.

3. What form of Mass is allowed by the Motu Proprio?

The same form as that allowed under Cardinal Heenan's indult: the
1962 Missal, a revision of the Tridentine Missal promulgated by
Blessed John XXIII. This introduced some changes into the rite,
changes which are not always observed or appreciated by those who
celebrate the Tridentine rite. However, pre-1962 versions of the
Tridentine rite are not permitted under the terms of either indult or
Motu Proprio.

4. Are there any other significant differences that we should know about?

Some of the liturgical laws in force in 1962 have been abrogated or
superseded.
For example, in 1962 a Tridentine Mass could not be celebrated in the
afternoon: that prohibition has now ceased. The faithful are no longer
required to fast for three hours as they were in 1962, and a priest
may not deny the reception of Holy Communion in the hand if someone
requests it. Concelebration and the reception of Holy Communion under
both kinds may both take place in Tridentine rite celebrations, if
desired. A community that wants to make use of girl altar servers and
scripture readings in the vernacular may do so, even though females
were formerly prohibited from ministering in the sanctuary under the
previous legislation.
Whether those taking part in such celebrations will want to observe
any of these changes is another question, and they are not obliged to,
though if anyone asks for any of these differences to be incorporated
it would be wise pastorally to accede to such requests.
On a more technical level, a Tridentine Mass may take place even if
the priest does not possess a maniple or a burse for the corporal –
neither of these affects the conduct of the rite. Since subdeacons no
longer exist, in a solemn celebration that role can be fulfilled by a
cleric or a lay acolyte (the latter would wear only the alb, not the
subdeacon's tunicle).
However, the Calendar and Lectionary in use in 1962 would need to be
used. The Pope has foreseen the possibility of amending and expanding
these to include more recent feasts and a wider selection of scripture
readings, but this is something for the future.
Rooted in the present, however, is the question of our diocesan child
protection policy. It appears that some priests coming into our
diocese from outside to celebrate Tridentine Masses in recent times
have not received a CRB disclosure. In Portsmouth, all priests
presiding at a Eucharist have to have a valid CRB document, and the
absence of this has resulted in some cancellations of Tridentine
celebrations in recent months.''

Fortaleza said...

Here in the Diocese of Fortaleza, a large city (over 2 million inhabitants) in Brazil's northeast, we have the Tridentine Mass since last October, when a Priest from the "Sacred Heart Missionaries" congregation started to celebrate it every Sunday, in a parish. The unusual fact to say about all of this is that our Archbishop, José Antonio Aparecido, said that the Mass should be celebrated "versus populum", that is, with the priest turned to the audience. This is because, we knew after, the position of the altar, and the necessity that the priest must celebrate turned to the east, or "ad orientem". The priest obeyed, and the Holy Mass is being celebrated that unusual way. By the way, in the Brazilian Bishop's Conference site, there is nothing about Summorum Pontificum, there is only a link to the Vatican site. Sorry for possible English mistakes.

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