Rorate Caeli

Bishop Aillet on the liturgy, future priests, and the two forms of the Roman Rite

Bishop Marc Aillet of Bayonne, Lescar and Oloron is said to be one of France's more tradition-friendly bishops, along with Bishops Dominique Rey (bishop of Frejus-Toulon), Jean-Pierre Batut (auxiliary of Lyons), Nicolas Brouwet (auxiliary of Nanterre) and Yves Le Saux (bishop of Le Mans).


Rorate recently featured Msgr. Aillet's response to Gay Pride in Biarritz (see here and here).

From the French Catholic website Eucharistie Sacrement de la Misericorde:



Mgr Aillet is of the opinion that future priests must make the liturgy theirs again

July 8 2009 - In an interview with the French internet-magazine “L'Homme nouveau" dated July 4 2009, Mgr Aillet, Bishop of Bayonne, Lescar and Oloron gives his instructions in the form of a “waybill” of how the mission in his diocese should be run.



Mgr Aillet thinks that future priests must make the liturgy theirs again


July 8th 2009 - The Eucharist, Sacrament of Mercy – In an interview that appeared in the French Internet-magazine "Homme nouveau" dated on the 4th of July 2009, Mgr. Aillet, Bishop of Bayonne, Lescar and Oloron, gives his instructions in the form of a “waybill” for how the mission in his diocese should be run. This waybill is marked by his experience in the Community of Saint-Martin and in the Diocese of Toulon where he was the Vicar General. Here is what Mgr Aillet has to
say about the liturgy:


"We must be very careful about liturgical education and see to it that it permits us to appropriate for ourselves the spirit of the liturgy. Future priests should benefit from a very attentive instruction in which the liturgy is included as a priority discipline in the course. And this is due to the simple reason that the liturgy must be “the source and summit of the whole Christian life”. It is a question of forming a liturgical life that is being taught in the very heart of the seminary. This formation should not only be carried out in the form of a mere study on liturgy, but above all arousing a liturgical spirituality and a practical usage of the liturgical rites. It is necessary to have in mind that the liturgy, more than being just an object of study, is a life in itself. However, all too often what we are doing is reducing the liturgy to a kind of intellectual discipline which actually studies the various stages of the constitution on the liturgy. This must of course also be done, taking care, however not to reduce the liturgy to a history of rites. It has not been sufficiently stressed that the liturgy is the place where the Christian experiences the Faith, receiving a concrete experience of the mystery of the faith. A whole vast field opens up in front of us in the liturgy.”

It is more than 40 years since we have heard such words from the mouth of a Bishop!



On the two forms of the Roman rite we were given this declaration by Mgr Aillet:


"(...) as for myself, it seems to me that the Motu Proprio Summorum Pontificum of Pope Benedict XVI will in the long run be a necessary factor of unity as it will normalise the situation for those faithful who are attached to the extraordinary rite and make it possible for them to live their faith without having the impression of being marginalised. In my opinion, the more we implement the Motu proprio within the parish communities themselves, the better result we will have with the transition between the two forms of the Roman Rite (...) I think we must avoid to “chapelize” (in French, "chapelliser" -- CAP) the extraordinary form, meaning that we must avoid its remaining in a kind of marginalisation, which reduces the life of the Church of those who adhere to it. There are two ways of doing this. Either one addresses oneself to a well-defined community, or one arranges for a timetable for the extraordinary form to be inserted in the midst of the life of the parish, so that the parishioners – even if they participate only in one or the other form of the Roman Rite, may drink out of the same source in their own parish.

In my opinion, the Reform of the Reform above all is about rediscovering the spirit of the liturgy, in its extraordinary form as well as in its ordinary form, such as we find it in the great uninterrupted tradition of the Roman liturgy. Thus I interpret the Motu Proprio Summorum Pontificum as a first stage where we implement the re-apprenticeship of the extra-ordinary form in order to reduce the gap between the two modes of celebration and learn to retrieve the same theological principles that govern the one and the other liturgical form. In a second stage, this might lead to a reform of the Missal (apparently referring to the Missal of Paul VI – CAP) into which could be incorporated the intuitions of the liturgical movement and which would then reduce the elements that may have become too arbitrary in the realization of the liturgical reform."


"The elements that may have become too arbitrary in the realization of the liturgical reform..” for once it is not the Pro Liturgia who says it but a French bishop. Bravo, Monseigneur!



As for the “reform” of the Missal, it is perhaps not that which is pressing, but rather the formation which will make the priests – and thus the parish communities – use the Missal in a way which does not betray it, such as the Community to which Mgr. Aillet belongs knows how to do.

17 comments:

a lowly seminarian said...

Great Perspective from His Excellency!

In my opinion, as long as our Sheperds are open to this kind of interpretation of what His Holiness is trying to bring forth as the renewal of our Liturgical Patrimony and the Reform of the Reform, we shall have a more unified, if not, a more "forward" outlook and closer church!

Ad Multos Annos!

Tim said...

Let us not forget that Mgr. Aillet has so far ignored the Motu Proprio Summorum Pontificum in his own diocese. Apart from the SSPX (2 mass centres), there is no regular traditional mass in the diocese of Bayonne (only one on 1st Sunday every month)...

Carlos Antonio Palad said...

Tim:

Msgr. Aillet has been on his throne for much less than a year. Give him time. Even the Pope waited more than 2.5 years before installing an MC to his liking. At the very least, this statement is an encouraging sign, unless you think that Msgr. Aillet is a terrible liar.

By the way, I've just received an email informing me that while Msgr. Mario Oliveri of Albenga-Imperia is very friendly to the TLM, some of the lower clergy in his diocese are not, and they are putting some pressure on the continued existence of some TLM's there. I raise this to point out that the lack of TLM's in a diocese is not always due primarily to a bishop...

Anonymous said...

Msgr. Aillet may not be a liar, but disobedience is widespread among the Novus Ordo clergy, so he may not be able to do anything even if he's good-willing.

Anyway, if it only were a problem of the liturgy...

Gideon Ertner said...

Am I the only one thinking this is absolutely huge? As far as I know, Cardinal Hoyos is the only senior prelate so far to have publicly stated that the TLM should be a regular feature in ordinary parishes. But now we hear it from an Ordinary who is actually in a position to do something about it!

Gideon Ertner said...

I forgot to say: God bless His Excellency. Thank you, o Blessed Virgin Mary, for the immense gift of this good shepherd and guard him always with your prayer.

Carlos Antonio Palad said...

"Am I the only one thinking this is absolutely huge?"

You are not the only one. That is why I went to the trouble of commissioning a translation of this piece, then posting it!

Brian said...

Thank you Your Excellency. I wish you many years.

Jordanes said...

Am I the only one thinking this is absolutely huge? As far as I know, Cardinal Hoyos is the only senior prelate so far to have publicly stated that the TLM should be a regular feature in ordinary parishes. But now we hear it from an Ordinary who is actually in a position to do something about it! ***

Yes, it's big news, and the news report "buries the lead." That should have been underscored in the first or second paragraph. May we soon hear more bishops saying the same thing.

Br. Anthony, T.O.S.F. said...

There is only one form of the Roman Rite and that is the Tridentine Rite. The Novus Ordo is not a Catholic rite.

Jordanes said...

Only the Holy See has the charism and the authority to make that determination.

Br. Anthony, T.O.S.F. said...

The Holy See is in schism with the Catholic Church and has been since Vatican II. Therefore, changes that followed the Council must be looked at with a discerning eye.

Jordanes said...

Thanks for your comment, "Brother" Anthony. You are apparently some kind of sedevacantist heretic, I take it.

Gideon Ertner said...

"The Holy See is in schism with the Catholic Church"

From the Catechism of St. Pius X:

8. Q: What is the Catholic Church?
A: The Catholic Church is the Union or Congregation of all the baptized who, still living on earth, profess the same Faith and the same Law of Jesus Christ, participate in the same Sacraments, and obey their lawful Pastors, particularly the Roman Pontiff.

9. Q: State distinctly what is necessary to be a member of the Church?
A: To be a member of the Church it is necessary to be baptized, to believe and profess the teaching of Jesus Christ, to participate in the same Sacraments, and to acknowledge the Pope and the other lawful pastors of the Church.

10. Q: Who are the lawful pastors of the Church?
A: The lawful pastors of the Church are the Roman Pontiff, that is, the Pope, who is Supreme Pastor, and the Bishops. Other priests, also, and especially Parish Priests, have a share in the pastoral office, subject to the Bishop and the Pope.

20. Q: And why is the true Church called Roman?
A: The true Church is called Roman, because the four marks of Unity, Sanctity, Catholicity and Apostolicity are found in that Church alone which acknowledges as Head the Bishop of Rome, the Successor of St. Peter.

62. Q: How should every Catholic act towards the Pope?
A: Every Catholic must acknowledge the Pope as Father, Pastor, and Universal Teacher, and be united with him in mind and heart.

Gideon Ertner said...

If he is a sedevacantist, Jordanes, he is an inconsistent one because if the post-conciliar Popes truly are heretics he could not claim that the Holy See is merely in 'schism.'

Br. Anthony, T.O.S.F. said...

"By disobedience, the Pope can separate himself from Christ despite the fact that he is head of the Church, for above all, the unity of the Church is dependent on its relationship with Christ. The Pope can separate himself from Christ either by disobeying the law of Christ, or by commanding something that is against the Divine or natural law. By doing so, the Pope separates himself from the body of the Church because the body is itself linked to Christ by obedience. In this way the Pope could, without doubt, fall into schism . . . Especially is this true with regard to the Divine liturgy as for example, if he did not wish personally to follow the universal customs and rites of the Church. . . Thus it is that Pope Innocent III states (De Consuetudine) that, it is necessary to obey the Pope in all things as long as he, himself does not go against the universal customs of the Church, but should he go against the universal customs of the Church, 'he need not be followed . . . "

(Cardinal Torquemada (1388-1468], revered medieval theologian responsible for the formulation of the doctrines that were defined at the Council of Florence)

I am not a Sedevacantist.

Jordanes said...

You said "the Holy See is in schism," not that the occupant of the Holy See is in schism. Thus you must believe that there is effectively no Pope occupying the See of St. Peter, that the Church is no longer resting on the rock of her foundation.

Anyway Cardinal Torquemada's theological opinions are not Church doctrine. It is possible for individual popes to sin, but it is impossible for the Holy See to go into schism. Maintaining communion with the Roman Pontiff is necessary for salvation.