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Scottish Bishops welcome publication of liturgy document
- By SCMO
- Published 7/07/2007
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Apostolic Letter, Motu Proprio data on the use of the Roman liturgy prior to the reform of 1970.
1. The Apostolic Letter, Motu Proprio data is accompanied by a letter from Pope Benedict addressed to the Bishops.
2. In the letter to the Bishops, Pope Benedict makes clear that the Apostolic Letter does not detract from the reform of the liturgy begun at the Second Vatican Council. He states that the Missal published first by Paul VI and reformed by John Paul II “obviously is and continues to be the normal Form (forma ordinaria) of the Eucharistic liturgy”. He then goes on to confirm that the “last version” of the Missale Romanum published by John XXIII in 1962 will now “be able to be used as a Forma extraordinaria of the liturgical celebration”. The Pope describes this as a “twofold use of one and the same rite”.
3. The Holy Father speaks of his own experience of a period “with all its hopes and its confusion” and of how “arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church”.
4. The Pope notes that the assumption had been that requests to maintain use of the 1962 Missal would be limited to those who were older and had grown up with that form of celebration. However, he goes on, “in the meantime it has clearly been the case that young persons too have discovered this liturgical form, felt its attraction and found in it a form, particularly suited to them, of encounter with the Mystery of the Most Holy Eucharist.” Therefore, he has come to the conclusion that the time is right to provide a clearer juridical regulation “which had not been foreseen” when Pope John Paul II published the Motu Proprio Ecclesia Dei in July 1988. His intention is to free Bishops from “constantly having to evaluate anew how they are to respond to different situations”.
5. The Pope addresses also the fear that the possibility of a wider use of the 1962 Missal would lead to “disarray or even divisions” within parish communities. He says “This fear also strikes me as quite unfounded”. He goes on to say “one sees clearly that the new Missal will remain, certainly, 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.
6. He notes that new Saints and new Prefaces “can, must be” inserted in the old Missal.
7. The core of the Pope’s letter to the Bishops is “coming to an interior reconciliation within the Church”. He says his impression is that in the past the Church’s leaders failed to do enough to maintain or regain reconciliation and unity. He therefore, quoting 2 Corinthians 6,11-13, says “Let us generously open our hearts and make room for everything that the faith itself allows”.
8. There is no contradiction between the two editions of the Roman Missal and he states that “priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebration according to the new books” as this would not “in fact be consistent of its value and sanctity”.
9. Pope Benedict concludes saying “I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy of for the pastoral care of your faithful.” And he quotes Sacrosanctum concilium 22. The emphasis is placed on the parish priest and “should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms”.
10. The Pope invites a three year review with each Bishop being consulted and “If truly serious difficulties come to light, ways to remedy them can be sought”.
Apostolic Letter Motu Proprio data
11. The Apostolic Letter Motu Proprio data contains an introduction and twelve articles. It quotes from the General Instruction of the Third Edition of the Roman Missal (397), on the principle to be respected where each particular Church must be in accord with the universal Church, not only in doctrine and sacramental signs, but “also to the usages universally handed down by apostolic and unbroken tradition” since the Church’s rule of prayer corresponds to her rule of belief. The tradition of the Popes in providing for the liturgy is summarised from Gregory the Great, to Pius V through to John XXIII.
12. It then turns to the desire of the Second Vatican Council for a renewal and adaptation of the liturgy, leading to the liturgical books of 1970 being approved by Paul VI, and the further changes approved by John Paul II.
13. The Letter records the provision made by Pope John Paul II in 1984 for those who maintained a deep affection for the earlier Rite and extending the faculty to celebrate the liturgy according to the 1962 John XXIII Missal. In 1988, in the Apostolic letter Ecclesia Dei, John Paul II asked Bishops to be generous in their response to requests for celebrations according to the 1962 Missal.
14. Being aware of further representations made to his Predecessor and having heard the advice of the Consistory of Cardinals held on 23 March 2006, Pope Benedict has decided to make the following provision:
Norms contained in Motu Proprio dato
(please note this is not an official translation and is subject to review)
The Norms are summarised as follows:
i. The Roman Missal promulgated by Paul VI is the ordinary expression of the lex orandi of the Latin rite. The Roman Missal promulgated by Pius V and revised by John XXIII is the extraordinary expression of this. These two expressions of the lex orandi do not mean a division of the lex credendi: they are two usages of the one Roman Rite.
The celebration of Mass according to the Roman Missal of John XXIII was never abrogated and is a legitimate form of the liturgy of the Church. This present letter supercedes the provisions made in the documents Quattuor abhinc annos and Ecclesia Dei as follows:
ii. Any Catholic priest of the Latin rite 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 during the Sacred Triduum. No permission from either his own Ordinary or the Holy See is necessary.
iii. It is legitimate for communities of Institutes of Consecrated Life or Societies of Apostolic Life (of pontifical or diocesan right) to celebrate Mass according to the 1962 Missal in their own oratories should they so wish. If an individual community or the whole Institute or Society wishes to regularly or permanently celebrate in this way, it is for the major Superior to discern and decide according to the rule of law and particular laws and statutes.
iv. Observing the requirements of the law, it is permissible to allow those of Christ’s faithful who spontaneously request, to be present at the celebration of Mass referred to in norm (ii).
v. (1) In parishes where there exists (stabiliter existit) a group (coetus) of faithful who prefer the previous liturgical tradition, the parish priest is to willingly take up (libenter suscipiat) their requests for the celebration of Mass according to the 1962 Missal. He is to see to it that the good of these faithful is brought together within the ordinary pastoral care of the parish, under the direction of the Bishop as provided for in canon 392. He is to seek to avoid disharmony and so promote the unity of the whole Church.
(2) Celebrations according to the John XXIII Missal may take place on ferial days. On Sundays and feast days only one such celebration is to take place.
(3) The faithful or a priest asked by them, may ask the parish priest to celebrate in the extraordinary form and for particular reasons, marriages, funerals and other occasional celebrations, such as pilgrimages.
(4) Those celebrating according to the John XXIII Missal must be suitable and have no legal impediment from so doing.
(5) In those Churches that are neither parochial nor conventual, the Rector may act as described above.
vi. In Masses with the people celebrated according to the John XXIII Missal, the readings may also be proclaimed in the vernacular, using those editions approved by the Holy See.
vii. Where a group of lay faithful, does not obtain permission from the parish priest when requested according to v (1), the Diocesan Bishop is to be made aware. The Bishop in turn is asked to hear their application. Should he not be able to provide the celebration as requested, the matter is to be referred to the Pontifical Commission Ecclesia Dei.
viii. A Bishop, who would like to provide for the requests made by various lay people, but for a variety of reasons is unable so to do, may refer to the Pontifical Commission Ecclesia Dei for advice and assistance.
ix. (1) The Parish priest, taking everything into account and being persuaded of the good of souls may permit the use of the old rituals in administering the sacraments of Baptism, Marriage, Penance and the Anointing of the Sick.
(2) The Ordinary may grant the faculty to celebrate the Sacrament of Confirmation using the old Roman Pontifical if the good of souls requires it.
(3) Clergy may also make use of the Roman Breviary promulgated by John XXIII in 1962.
x. The local Ordinary may, if he judges it appropriate, erect personal parishes in accordance with canon 518 for the celebrations according to the old Roman Rite. He may also, in accordance with the law, appoint rectors or chaplains for this purpose.
xi. The Pontifical Commission Ecclesia Dei established in 1988 by John Paul II is to continue its work. The norms, offices and form of the Commission are according to the wishes of the Roman Pontiff.
xii. This Commission, in addition to the faculties it already enjoys and exercises with the authority of the Holy See, is to oversee the application of these norms.
This Apostolic Letter is given and decreed motu proprio and we ask that it be observed from 14 September 2007, the Feast of the Exaltation of the Holy Cross, nothing to the contrary withstanding.
Given at Rome, St Peter’s on 7 July 2007, the third year of our Pontificate.
1. The Apostolic Letter, Motu Proprio data is accompanied by a letter from Pope Benedict addressed to the Bishops.
2. In the letter to the Bishops, Pope Benedict makes clear that the Apostolic Letter does not detract from the reform of the liturgy begun at the Second Vatican Council. He states that the Missal published first by Paul VI and reformed by John Paul II “obviously is and continues to be the normal Form (forma ordinaria) of the Eucharistic liturgy”. He then goes on to confirm that the “last version” of the Missale Romanum published by John XXIII in 1962 will now “be able to be used as a Forma extraordinaria of the liturgical celebration”. The Pope describes this as a “twofold use of one and the same rite”.
3. The Holy Father speaks of his own experience of a period “with all its hopes and its confusion” and of how “arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church”.
4. The Pope notes that the assumption had been that requests to maintain use of the 1962 Missal would be limited to those who were older and had grown up with that form of celebration. However, he goes on, “in the meantime it has clearly been the case that young persons too have discovered this liturgical form, felt its attraction and found in it a form, particularly suited to them, of encounter with the Mystery of the Most Holy Eucharist.” Therefore, he has come to the conclusion that the time is right to provide a clearer juridical regulation “which had not been foreseen” when Pope John Paul II published the Motu Proprio Ecclesia Dei in July 1988. His intention is to free Bishops from “constantly having to evaluate anew how they are to respond to different situations”.
5. The Pope addresses also the fear that the possibility of a wider use of the 1962 Missal would lead to “disarray or even divisions” within parish communities. He says “This fear also strikes me as quite unfounded”. He goes on to say “one sees clearly that the new Missal will remain, certainly, 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.
6. He notes that new Saints and new Prefaces “can, must be” inserted in the old Missal.
7. The core of the Pope’s letter to the Bishops is “coming to an interior reconciliation within the Church”. He says his impression is that in the past the Church’s leaders failed to do enough to maintain or regain reconciliation and unity. He therefore, quoting 2 Corinthians 6,11-13, says “Let us generously open our hearts and make room for everything that the faith itself allows”.
8. There is no contradiction between the two editions of the Roman Missal and he states that “priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebration according to the new books” as this would not “in fact be consistent of its value and sanctity”.
9. Pope Benedict concludes saying “I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy of for the pastoral care of your faithful.” And he quotes Sacrosanctum concilium 22. The emphasis is placed on the parish priest and “should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms”.
10. The Pope invites a three year review with each Bishop being consulted and “If truly serious difficulties come to light, ways to remedy them can be sought”.
Apostolic Letter Motu Proprio data
11. The Apostolic Letter Motu Proprio data contains an introduction and twelve articles. It quotes from the General Instruction of the Third Edition of the Roman Missal (397), on the principle to be respected where each particular Church must be in accord with the universal Church, not only in doctrine and sacramental signs, but “also to the usages universally handed down by apostolic and unbroken tradition” since the Church’s rule of prayer corresponds to her rule of belief. The tradition of the Popes in providing for the liturgy is summarised from Gregory the Great, to Pius V through to John XXIII.
12. It then turns to the desire of the Second Vatican Council for a renewal and adaptation of the liturgy, leading to the liturgical books of 1970 being approved by Paul VI, and the further changes approved by John Paul II.
13. The Letter records the provision made by Pope John Paul II in 1984 for those who maintained a deep affection for the earlier Rite and extending the faculty to celebrate the liturgy according to the 1962 John XXIII Missal. In 1988, in the Apostolic letter Ecclesia Dei, John Paul II asked Bishops to be generous in their response to requests for celebrations according to the 1962 Missal.
14. Being aware of further representations made to his Predecessor and having heard the advice of the Consistory of Cardinals held on 23 March 2006, Pope Benedict has decided to make the following provision:
Norms contained in Motu Proprio dato
(please note this is not an official translation and is subject to review)
The Norms are summarised as follows:
i. The Roman Missal promulgated by Paul VI is the ordinary expression of the lex orandi of the Latin rite. The Roman Missal promulgated by Pius V and revised by John XXIII is the extraordinary expression of this. These two expressions of the lex orandi do not mean a division of the lex credendi: they are two usages of the one Roman Rite.
The celebration of Mass according to the Roman Missal of John XXIII was never abrogated and is a legitimate form of the liturgy of the Church. This present letter supercedes the provisions made in the documents Quattuor abhinc annos and Ecclesia Dei as follows:
ii. Any Catholic priest of the Latin rite 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 during the Sacred Triduum. No permission from either his own Ordinary or the Holy See is necessary.
iii. It is legitimate for communities of Institutes of Consecrated Life or Societies of Apostolic Life (of pontifical or diocesan right) to celebrate Mass according to the 1962 Missal in their own oratories should they so wish. If an individual community or the whole Institute or Society wishes to regularly or permanently celebrate in this way, it is for the major Superior to discern and decide according to the rule of law and particular laws and statutes.
iv. Observing the requirements of the law, it is permissible to allow those of Christ’s faithful who spontaneously request, to be present at the celebration of Mass referred to in norm (ii).
v. (1) In parishes where there exists (stabiliter existit) a group (coetus) of faithful who prefer the previous liturgical tradition, the parish priest is to willingly take up (libenter suscipiat) their requests for the celebration of Mass according to the 1962 Missal. He is to see to it that the good of these faithful is brought together within the ordinary pastoral care of the parish, under the direction of the Bishop as provided for in canon 392. He is to seek to avoid disharmony and so promote the unity of the whole Church.
(2) Celebrations according to the John XXIII Missal may take place on ferial days. On Sundays and feast days only one such celebration is to take place.
(3) The faithful or a priest asked by them, may ask the parish priest to celebrate in the extraordinary form and for particular reasons, marriages, funerals and other occasional celebrations, such as pilgrimages.
(4) Those celebrating according to the John XXIII Missal must be suitable and have no legal impediment from so doing.
(5) In those Churches that are neither parochial nor conventual, the Rector may act as described above.
vi. In Masses with the people celebrated according to the John XXIII Missal, the readings may also be proclaimed in the vernacular, using those editions approved by the Holy See.
vii. Where a group of lay faithful, does not obtain permission from the parish priest when requested according to v (1), the Diocesan Bishop is to be made aware. The Bishop in turn is asked to hear their application. Should he not be able to provide the celebration as requested, the matter is to be referred to the Pontifical Commission Ecclesia Dei.
viii. A Bishop, who would like to provide for the requests made by various lay people, but for a variety of reasons is unable so to do, may refer to the Pontifical Commission Ecclesia Dei for advice and assistance.
ix. (1) The Parish priest, taking everything into account and being persuaded of the good of souls may permit the use of the old rituals in administering the sacraments of Baptism, Marriage, Penance and the Anointing of the Sick.
(2) The Ordinary may grant the faculty to celebrate the Sacrament of Confirmation using the old Roman Pontifical if the good of souls requires it.
(3) Clergy may also make use of the Roman Breviary promulgated by John XXIII in 1962.
x. The local Ordinary may, if he judges it appropriate, erect personal parishes in accordance with canon 518 for the celebrations according to the old Roman Rite. He may also, in accordance with the law, appoint rectors or chaplains for this purpose.
xi. The Pontifical Commission Ecclesia Dei established in 1988 by John Paul II is to continue its work. The norms, offices and form of the Commission are according to the wishes of the Roman Pontiff.
xii. This Commission, in addition to the faculties it already enjoys and exercises with the authority of the Holy See, is to oversee the application of these norms.
This Apostolic Letter is given and decreed motu proprio and we ask that it be observed from 14 September 2007, the Feast of the Exaltation of the Holy Cross, nothing to the contrary withstanding.
Given at Rome, St Peter’s on 7 July 2007, the third year of our Pontificate.