"Universae Ecclesiae" to favour reconciliation within the Church
New Instruction “Universae Ecclesiae” on the application of the motu proprio "Summorum
Pontificum" (Note Holy See Press Office Director Fr. F. Lombardi S.J.) The
Instruction on the application of the Motu proprio "Summorum Pontificum (July 7, 2007,
entered into force September 14, 2007) was approved by Pope Benedict XVI on April
8 last and is dated April 30, the Memorial feast of St. Pius V, Pope
The Instruction,
based on the first words of the Latin text, has been called “Universae Ecclesiae”
and is by the Pontifical Commission "Ecclesia Dei", to whom the Pope had entrusted
- among other things - the task of supervising the observance and application of the
Motu proprio. So it bears the signature of its President, Cardinal W. Levada, and
Secretary, Msgr. G. Pozzo.
The document was sent to all bishops in recent
weeks. We must remember that "Instructions clarify the prescripts of laws and elaborate
and determine the methods to be observed in fulfilling them" (CIC, can.34). As indicated
in n.12, the instruction is issued “to ensure the correct interpretation and proper
application" of the Motu proprio "Summorum Pontificum".
It is only natural
that the law contained in the in the Motu proprio be followed by an Instruction on
its application. The fact that this should happen now, three years on, is easily explained
by recalling that in the letter accompanying the motu proprio the Pope explicitly
said to the Bishops: "I invite you to write to the Holy See, three years after the
entry into force of this motu proprio. If truly serious difficulties come to light,
ways to remedy them can be sought”.
Therefore this instruction also contains
within it the fruits of the triennial examination of the application of the law, which
had been planned from the outset.
The document is written in a simple language
and is easy to read. The introduction (nn.1-8) briefly recalls the history of the
Roman Missal until the last edition of John XXIII in 1962, and the new Missal approved
by Pope Paul VI in 1970, following the liturgical reform of Vatican II, and reaffirms
the fundamental principle that these are "two forms of the Roman Liturgy, defined
respectively ordinary and extraordinary: they are two usages of the
Roman Rite, one alongside the other. Both are the expression of the same lex orandi
of the Church. On account of its venerable and ancient usage, the extraordinary
form is to be maintained with appropriate honor". (No. 6).
It also reaffirms
the purpose of the motu proprio, divided into the following three points: a) To offer
all faithful, the Roman Liturgy in its most ancient usage, considered a precious treasure
to be preserved; b) to achieve and really ensure the use of the forma extraordinaria
to those who request it c) to favour reconciliation within the Church. (ref. n. 8).
A
brief Section of the document (nn.9-11) recalls the duties and powers of the Ecclesia
Dei Commission, upon whom the Pope has “conferred ordinary vicarious power" in the
matter. This implies two very important consequences, among others. First, the Commission
may decide on appeals that are filed against any action by bishops or other ordinary,
which seem contrary to the provisions of the Motu proprio (subject to the possibility
of further appeal against the Commission’s decisions at the Supreme Tribunal of the
Apostolic Signatura ). In addition, the Commission must, with the approval of the
Congregation for Divine Worship, edit any eventual edition of liturgical texts for
the forma extraordinaria of the Roman Rite (in the document hope is expressed
for the inclusion of new saints and new prefaces, for example).
The normative
part of the document (nn.12-35) contains 23 brief points on various arguments. It
reaffirms the competence of the diocesan bishops in implementing the Motu proprio,
recalling that in the event of a dispute about the celebration in forma extraordinaria
judgement falls to the Ecclesia Dei Commission.
It clarifies the concept of
coetus fidelium (in short "group of faithful") stabiliter existens ("stable")
whose desire to participate in the celebration of the forma extraordinaria
must be welcomed and accepted by pastors. While leaving the assessment of the number
of people required for its establishment to the wise judgement of pastors, it states
that the group does not necessarily have to be composed of persons belonging to a
single parish, but may result from people who come together from different parishes
or even from other dioceses. While always taking into account compliance with wider
pastoral needs, the Instruction proposes a spirit of "generous welcome" towards groups
of faithful who request the forma extraordinaria or priests who request to
occasionally celebrate in such a form with some of the faithful.
The clarification
(n.19) according to which the faithful who request the celebration in forma extraordinaria
"must not in any way support or belong to groups that show themselves to be contrary
to the validity or legitimacy of forma ordinaria " and / or authority of the
Pope as Supreme Pastor of the universal Church, is most important. This would be in
flagrant contradiction to the the motu proprio’s very aim of "reconciliation".
Important
indications are also given with regards “priests suitable” to celebrating in forma
extraordinaria. Of course he should have no impediments in canonical terms, he
must have a sufficient knowledge of Latin and know the rite to be celebrated. Bishops
are therefore encouraged to make proper formation for this purpose available in seminaries,
and the possibility of recourse, if there are no other suitable priests, to the collaboration
of priests from the Institutes set up by the "Ecclesia Dei" Commission (which normally
use the forma extraordinaria) is also indicated.
The Instruction stresses
how each priest whether secular or religious has license to celebrate the Mass "without
the assembly" in the forma extraordinaria if desired. So if it is not a celebration
with the assembly , the individual religious do not need permission from their superiors.
This is followed - again, with regards the forma extraordinaria - liturgical
rules and regulations relating to the use of liturgical books (such as Roman Ritual,
the Roman Pontifical and the Ceremonial of Bishops), the possibility of using the
vernacular for the readings (in addition to Latin, or alternatively in the "read Masses"),
the possibility of clergy using the Breviary from before the liturgical reform, the
possibility of celebrating the Easter Triduum in Holy Week for the groups of faithful
who request the ancient rite. With regard to sacred orders, the use of older liturgical
books is permitted only in Institutions that depend from the Ecclesia Dei Commission.
Once read the impression remain of a very balanced text, which seeks to promote
– as the has Popes intended - the peaceful use of the liturgy that predates the reform
by those priests and faithful who feel a sincere desire for their own spiritual good,
indeed, which aims to ensure the legitimacy and effectiveness of such use as much
as reasonably possible. At the same time the text is animated by faith in the bishops'
pastoral wisdom, and insists very strongly on the spirit of ecclesial communion which
must be present in everyone - faithful, priests, bishops – so that the purpose of
reconciliation, as it is present in the Holy Father's decision, is not impeded or
frustrated, but encouraged and achieved. Listen: