Just in time for Christmas, you can read the Vatican’s latest attack on the church’s universal tongue here as the language is limited in Baptisms, Weddings and Confirmations amongst others.
Given that liberals in the Vatican are now pushing for the recognition of Anglican ‘ordinations’ and that English will now be mandatory in most Irish churches, one can only wonder if the Irish martyrs could see this now, how would they feel?
You can read the ridiculous and spiteful document below.
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Your Eminence / Most Reverend Excellency,
after the publication by Pope Francis of the Apostolic Letter in the form of a "Motu Proprio" Traditionis custodes on the use of liturgical books prior to the reform of the Second Vatican Council, they reached the Congregation for Divine Worship and the Discipline of the Sacraments - which, exercises the authority of the Holy See for matters within its competence (cf. Traditionis custodes , n. 7) - various requests for clarification on its correct application. Some questions have been raised by several parties and with greater frequency: therefore, after having carefully evaluated them, after having informed the Holy Father and having received his consent, the answers to the most recurring questions are now published.
The text of the Motu Proprio and the Letter to all the Bishops that accompanies it clearly express the reasons for what Pope Francis has ordered. The first aim is to continue "in the constant search for ecclesial communion" ( Traditionis custodes , Premessa) which is expressed by recognizing in the liturgical books promulgated by the Holy Pontiffs Paul VI and John Paul II, in conformity with the decrees of the Second Vatican Council, the only expression of the lex orandi of the Roman Rite (cf. Traditionis custodes, no. 1). This is the direction in which we want to walk and this is the meaning of the answers that we publish here: every prescribed norm always has the sole purpose of safeguarding the gift of ecclesial communion by walking together, with conviction of mind and heart, in the line indicated by the Holy Father.
It is sad to see how the deepest bond of unity - participation in the one broken Bread which is His Body offered so that all may be one (cf. Jn 17:21) - becomes a reason for division: it is the task of the Bishops, cum Petro et sub Petro , to safeguard communion, a necessary condition - the Apostle Paul reminds us of this (cf. 1 Cor 11: 17-34) - in order to participate in the Eucharistic table.
One fact is undeniable: the Council Fathers felt the urgency of a reform so that the truth of the faith celebrated would appear more and more in all its beauty and the people of God would grow in a full, active, conscious participation in the liturgical celebration (cf. Sacrosanctum Concilium n.14 ), present moment in the history of salvation, memorial of the Lord's Passover, our only hope.
As Pastors we must not lend ourselves to sterile polemics, capable only of creating division, in which the ritual fact is often exploited by ideological visions. Rather, we are all called to rediscover the value of the liturgical reform by safeguarding the truth and beauty of the Rite it has given us. For this to happen, we are aware that a renewed and continuous liturgical formation is necessary both for priests and for the lay faithful.
In the solemn closing of the second session of the Council (December 4, 1963) St. Paul VI expressed himself as follows (n.11):
"After all, this passionate and complex discussion was by no means without abundant fruit: in fact that theme which was first of all addressed, and which in a certain sense is pre-eminent in the Church, both by its nature and by its dignity - we mean the sacred Liturgy - has reached a happy conclusion, and today comes to us with a solemn rite promulgated. For this reason Our soul rejoices with sincere joy. In this fact we recognize that the just order of values and duties has been respected: in this way we have recognized that the place of honor must be reserved for God; that we as a first duty are obliged to raise prayers to God; that the sacred Liturgy is the primary source of that divine exchange in which the life of God is communicated to us, it is the first school of our soul, it is the first gift that must be given by us to the Christian people, united with us in faith and assiduity to prayer; finally, the first invitation to humanity to loosen its mute tongue in holy and sincere prayers and to feel that ineffable regenerating force of the soul that is inherent in singing with us the praises of God and in the hope of men, for Jesus Christ and in the Holy Spirit ».
When Pope Francis (Address to the 68. But National Liturgical Week, Rome, August 24, 2017) reminds us that "after this teaching, after this long journey we can say with confidence and with magisterial authority that the liturgical reform is irreversible," wants to tell us the only direction in which we are joyfully called to direct our commitment as Pastors.
We entrust to Mary, Mother of the Church, our service to "preserve the unity of the spirit through the bond of peace" (Eph 4: 3).
From the headquarters of the Congregation for Divine Worship and the Discipline of the Sacraments, on 4 December 2021, the 58th anniversary of the promulgation of the Constitution on the Sacred Liturgy Sacrosanctum Concilium .
✠ Arthur Roche
Prefect
The Supreme Pontiff Francis, in the course of an audience granted to the Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments on 18 November 2021, was informed and gave his consent to the publication of these RESPONSA AD DUBIA with attached NOTES EXPLANATORY .
Traditionis custodes
Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem years 1970:
[...]
§ 2. statuat unum vel plures locos ubi fideles, qui his coetibus adhaerent, convenire possint ad Eucharistiam celebrandam (nec autem in ecclesiis paroecialibus nec novas paroecias personales erigens);
To the question proposed:
Where there is no possibility of identifying a church or oratory or chapel available to welcome the faithful who celebrate with the Missale Romanum ( editio typica 1962), the diocesan Bishop can ask the Congregation for Divine Worship and the Discipline of the Sacraments for dispensation from disposition of the Motu Proprio Traditionis custodes (art. 3 § 2), and, therefore, to allow the celebration in the parish church?
Answer:
Affirmatively.
Explanatory note.
The Motu proprio Traditionis custodes in art. 3 § 2 requests that the Bishop, in dioceses in which up to now there is the presence of one or more groups celebrating according to the Missal prior to the 1970 reform, "indicate one or more places where the faithful adhering to these groups can gather for the Eucharistic celebration (but not in parish churches and without erecting new personal parishes) ". The exclusion of the parish church means that the Eucharistic celebration according to the previous rite, being a concession limited to the aforementioned groups, is not part of the ordinary life of the parish community.
This Congregation, exercising the authority of the Holy See for the matter within its competence (cf. Traditionis custodes , n. 7), can grant, at the request of the diocesan Bishop, that the parish church be used for the celebration according to the Missale. Romanum of 1962 only if it is ascertained the impossibility of using another church, oratory or chapel. The assessment of this impossibility must be made with scrupulous attention.
Furthermore, this celebration is not appropriate for it to be included in the timetable of parish Masses as it is attended only by the faithful adhering to the group. Finally, it should be avoided that there is concomitance with the pastoral activities of the parish community. It is understood that when another location becomes available, this license will be withdrawn.
In these provisions there is no intention to marginalize the faithful who are rooted in the preceding celebratory form: they have only the purpose of remembering that it is a concession to provide for their good (in view of the common use of the only lex orandi of the Roman Rite) and not an opportunity to promote the previous rite.
Traditionis custodes
Art. 1. Liturgical books promulgated a sanctis Pontificibus Paulo VI and Ioanne Paulo II, iuxta decreta Vatican Council II, unica expressio “legis orandi” Ritus Romani sunt.
Art. 8. Normae, dispositiones, concessiones et consuetudines antecedentes, quae conformes non sint cum harum Litterarum Apostolicarum Motu Proprio datarum praescriptis, abrogantur.
To the question proposed:
Is it possible, in accordance with the provisions of the Motu Proprio Traditionis custodes , to celebrate the Sacraments with the Ritual Romanum and the Pontificale Romanum preceding the liturgical reform of the Second Vatican Council?
Answer:
Negatively.
Only to canonically erected personal parishes which, according to the provisions of the Motu Proprio Traditionis custodes , celebrate with the Missale Romanum of 1962, the diocesan bishop is authorized to grant the license to use only the Ritual Romanum (ultima editio typica 1952) and not the Pontifical Romanum preceding the liturgical reform of the Second Vatican Council.
Explanatory note.
The Motu proprio Traditionis custodes wants to re-establish in the whole Church of the Roman Rite a single and identical prayer that expresses its unity, according to the liturgical books promulgated by the Holy Pontiffs Paul VI and John Paul II, in conformity with the decrees of the Second Vatican Council and in in line with the tradition of the Church.
The diocesan Bishop, as moderator, promoter and guardian of the whole liturgical life, must work to ensure that his diocese returns to a unitary celebratory form (cf. Pope Francis, Letter to the Bishops of the whole world to accompany the text of the Motu Proprio " Traditionis custodes ") .
This congregation, exercising, for matters within its competence, the authority of the Holy See (cf. traditionis custodes , n. 7), believes that, wanting to advance in the direction indicated by the Motu Proprio, we should not grant permission to use the Ritual Romanum and the Pontificale Romanum preceding the liturgical reform, liturgical books which, like all previous norms, instructions, concessions and customs, have been abrogated (cf. Traditionis custodes , n. 8).
Only to canonically erected personal parishes which, according to the provisions of the Motu Proprio Traditionis custodes , celebrate with the Missale Romanum of 1962, the diocesan bishop is authorized to grant the license to use only the Ritual Romanum (ultima editio typica 1952) and not the Pontifical Romanum preceding the liturgical reform of the Second Vatican Council. It should be remembered that the formula for the Sacrament of Confirmation was changed for the whole Latin Church by Saint Paul VI with the Apostolic Constitution Divinæ consortium naturæ (August 15, 1971).
This provision intends to underline the need to clearly affirm the direction indicated by the Motu Proprio which sees in the liturgical books promulgated by the Holy Pontiffs Paul VI and John Paul II, in accordance with the decrees of the Second Vatican Council, the only expression of the lex orandi of the Roman Rite (cf. Traditionis custodes , n. 1).
In implementing the provisions, care should be taken to accompany those who are rooted in the previous celebratory form towards a full understanding of the value of the celebration in the ritual form given to us by the reform of the Second Vatican Council, through an adequate formation that makes it possible to discover how it is a witness to a faith. unchanged, expression of a renewed ecclesiology, primary source of spirituality for the Christian life.
Traditionis custodes
Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem years 1970:
§ 1. certior fiat coetus illos auctoritatem ac legitimam naturam instaurationis liturgicae, normarum Vatican Council II Magisteriique Summorum Pontificum non excludere;
To the question proposed:
In the event that a presbyter who has been granted the use of the Missale Romanum of 1962 does not recognize the validity and legitimacy of the concelebration - refusing to concelebrate, in particular, in the Chrism Mass - can he continue to take advantage of this concession?
Answer:
Negatively.
However, before revoking the concession to use the Missale Romanum of 1962, the Bishop should take care to establish a fraternal confrontation with the priest, to ensure that this attitude does not exclude the validity and legitimacy of the liturgical reform, of the dictates of the Second Vatican Council. and of the Magisterium of the Supreme Pontiffs and to accompany him towards the understanding of the value of concelebration, in particular in the Chrism Mass.
Explanatory note.
Art. 3 § 1 of the Motu Proprio Traditionis custodes asks the diocesan Bishop to ascertain that the groups that ask to celebrate with the Missale Romanum of 1962 "do not exclude the validity and legitimacy of the liturgical reform, of the dictates of the Second Vatican Council and of the Magisterium of the Supreme Popes ".
St Paul strongly reminds the community of Corinth to live unity as a necessary condition for being able to participate in the Eucharistic table (cf. 1 Cor 11: 17-34).
In the Letter sent to the Bishops of the whole world to accompany the text of the Motu Proprio Traditionis custodes, the Holy Father expresses himself thus: "Since" liturgical celebrations are not private actions, but celebrations of the Church, which is the sacrament of unity "(cf. Sacrosanctum Concilium n.26 ), must be done in communion with the Church. The Second Vatican Council, while reaffirming the external bonds of incorporation into the Church - the profession of faith, of the sacraments, of communion -, affirmed with Saint Augustine that it is a condition for salvation to remain in the Church not only "with the body", but also "with the heart" (cf. Lumen Gentium n. 14) ».
The explicit desire not to participate in the concelebration, in particular in the Chrism Mass, seems to express a lack both of acceptance of the liturgical reform and of ecclesial communion with the Bishop, necessary requisites to be able to take advantage of the concession to celebrate with the Missale Romanum of 1962.
However, before revoking the concession to use the Missale Romanum of 1962, the Bishop should offer the priest the time necessary for a sincere discussion on the deepest reasons that lead him not to recognize the value of concelebration, in particular in the Mass presided over by the Bishop, inviting him to live in the eloquent gesture of concelebration that ecclesial communion which is a necessary condition for being able to participate in the table of the Eucharistic sacrifice.
Traditionis custodes
Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem years 1970:
[...]
§ 3. constituat, in loco statuto, dies quibus celebrationes eucharisticae secundum Missale Romanum a sancto Ioanne XXIII anno 1962 promulgatum permittuntur. His in celebrationibus, lectiones proclamentur lingua vernacula, adhibitis Sacrae Scripturae translationibus ad usum liturgicum ab unaquaque Conferentia Episcoporum approbatis;
To the question proposed:
In the Eucharistic celebration with the use of the Missale Romanum of 1962, is it possible to use the complete text of the Bible for the readings by choosing the pericopes indicated in the same Missal?
Affirmatively.
Explanatory note.
Art. 3 § 3 of the Motu Proprio Traditionis custodes establishes that the readings are proclaimed in the vernacular language, using the translations of Sacred Scripture for liturgical use, approved by the respective Episcopal Conferences.
Since the texts of the readings are contained in the Missal itself and therefore the book of the Lectionary does not exist, in order to observe the provisions of the Motu Proprio, one must necessarily have recourse to the book of Sacred Scripture in the translation approved by the individual Episcopal Conferences for liturgical use, choosing the pericopes indicated in the 1962 Missale Romanum .
No publication of Lectionaries in the vernacular that reports the cycle of readings of the previous rite may be authorized.
It should be remembered that the current Lectionary is one of the most precious fruits of the liturgical reform of the Second Vatican Council. The publication of the Lectionary in addition to overcoming the "plenary" form of the Missale Romanum of 1962 to return to the ancient tradition of the individual books corresponding to the individual ministries, realizes what is hoped for in Sacrosanctum Concilium at n. 51: "In order that the table of the word of God be prepared for the faithful with greater abundance, the treasures of the Bible should be opened more widely so that, in a determined number of years, most of the Holy Scripture is read to the people".
Traditionis custodes
Art. 4. Presbyteri ordinati post has Litteras Apostolicas Motu Proprio datas promulgatas, celebrate volentes iuxta Missale Romanum anno 1962 editum, petitionem formalem Episcopo dioecesano mittere debent, here, ante concessionm, a Sede Apostolica licentiam rogabit.
To the question proposed:
Does the diocesan Bishop have to be authorized by the Apostolic See to be able to grant to priests ordained after the publication of the Motu Proprio Traditionis custodes to celebrate with the Missale Romanum of 1962 (cf. Traditionis custodes n. 4)?
Answer:
Affirmatively.
Explanatory note.
The Latin text (official reference text) in art. 4 reads as follows: "Presbyteri ordinati post has Litteras Apostolicas Motu Proprio datas promulgatas, celebrate volentes iuxta Missale Romanum anno 1962 editum, petitionem formalem Episcopo dioecesano mittere debent, here, before concession, a Sede Apostolica licentiam rogabit".
This is not a simple consultative opinion, but a necessary authorization given to the diocesan Bishop by the Congregation for Divine Worship and the Discipline of the Sacraments, which exercises the authority of the Holy See for the matter within its competence ( cf. Traditionis custodes , n. 7).
Only having received this license will the diocesan Bishop be able to authorize priests ordained after the publication of the Motu Proprio (July 16, 2021) to celebrate with the Missale Romanum of 1962.
This norm is intended to offer help to the diocesan Bishop in evaluating this request: his discernment will be taken into due consideration by the Congregation for Divine Worship and the Discipline of the Sacraments.
The Motu Proprio clearly expresses the will that the one contained in the liturgical books promulgated by the Holy Pontiffs Paul VI and John Paul II be recognized as the only expression of the lex orandi of the Roman Rite, in conformity with the decrees of the Second Vatican Council: it is therefore absolutely It is desirable that priests ordained after the publication of the Motu Proprio share this desire of the Holy Father.
Wishing with solicitude to walk in the direction indicated by Pope Francis, all seminary formators are encouraged to accompany future deacons and presbyters in understanding and experiencing the richness of the liturgical reform desired by the Second Vatican Council: it has been able to value every element of the Roman Rite and favored - as wished by the Council Fathers - the full, conscious and active participation of the whole People of God in the liturgy (cf. Sacrosanctum Concilium n. 14), primary source of authentic Christian spirituality.
Traditionis custodes
Art. 5. Presbyteri, qui iam secundum Missale Romanum anno 1962 editum celebrant, ab Episcopo dioecesano licentiam rogabunt ad hanc facultatem servandam.
To the question proposed:
Can the right to celebrate with the use of the 1962 Missale Romanum be granted ad tempus?
Answer:
Affirmatively.
Explanatory note.
The choice of granting the use of the 1962 Missale Romanum for a defined time - of the duration that the diocesan Bishop deems appropriate - is not only possible but also recommended: the end of the defined period offers the possibility of verifying that everything is in harmony. with the orientation established by the Motu Proprio. The outcome of this verification may provide the reasons for extending or suspending the concession.
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To the question proposed:
Is the faculty of celebrating with the use of the Missale Romanum of 1962 granted by the diocesan bishop valid only for the territory of his diocese?
Answer:
Affirmatively.
________________________________________________________________________________________________________________________________________
To the question proposed:
In case of absence or impossibility of the authorized priest, must the person replacing him also have a formal authorization?
Answer:
Affirmatively.
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To the question proposed:
Do the deacons and ministers instituted who participate in the celebration with the use of the Missale Romanum of 1962 have to be authorized by the diocesan bishop?
Answer:
Affirmatively.
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To the question proposed:
Can a priest authorized to celebrate with the Missale Romanum of 1962, which because of his office (parish priest, chaplain, ...) also celebrates on weekdays with the Missale Romanum of the reform of the Second Vatican Council, can combine using the Missale Romanum of 1962?
Answer:
Negatively.
Explanatory note.
The parish priest or chaplain who - in the fulfillment of his office - celebrates on weekdays with the current Missale Romanum , the only expression of the lex orandi of the Roman Rite, cannot combine celebrating with the Missale Romanum of 1962, either with a group or privately .
It is not possible to grant the bination due to the fact that the case of the "just cause" or "pastoral necessity" required by can. 905 § 2: the right of the faithful to the Eucharistic celebration is in no way denied since the possibility of participating in the Eucharist in the current ritual form is offered.
________________________________________________________________________________________________________________________________________
To the question proposed:
Can a presbyter authorized to celebrate with the 1962 Missale Romanum celebrate with the same Missal on the same day for another group of faithful who have received the authorization?
Answer:
Negatively.
Explanatory note.
It is not possible to grant the bination due to the fact that the case of the "just cause" or "pastoral necessity" required by can. 905 § 2: the right of the faithful to the Eucharistic celebration is is in no way denied since the possibility of participating in the Eucharist in the current ritual form is offered.