What Does The Prayer Really Say?
W D T P R S

WDTPRS’s favorite critic of the Holy See’s liturgical translation norms, His Excellency Most Reverend Donald W. Trautman, the outgoing Chair of the USCCB’s liturgy office has determined it best to issue his own norms for the use of the 1962 Missale Romanum in the Diocese entrusted to him by the Supreme Pontiff, the Successor of Peter, the Vicar of Christ whose own provisions were published for the Universal Church in Summorum Pontificum.

The document released by Bp. Trautman, with a splendid instrument of PROMULGATION (see right) is 16 pages in .pdf form, some of which are actually the Holy Father’s cover letter and an unofficial and highly questionable translation of the Holy Father’s Motu Proprio,

Ironically, this also gives us an opportunity to see in action what principles of translation His Excellency favors.

Let’s have a long look… for it can be nothing other than that… at this Erie "mega biblion".

First, the document maybe be perused here.  I call to your attention that it is called (I am not making this up): tridentinenorms.pdf

I suggest you get yourself a calming pot of tea, or a stiff drink, or something which will sooth you.

My emphases and comments.

DECREE OF PROMULGATION
of the Instruction Norms for the Implementation of the motu proprio Apostolic Letter Concerning the Extraordinary Form of the Celebration of the Mass and Sacraments Summorum Pontificum in the Diocese of Erie

On July 7, 2007 His Holiness Pope Benedict XVI issued motu proprio the Apostolic Letter Summorum Pontificum in which he gave, as the Supreme Legislator of the Church, new norms for the celebration of the Mass according to the 1962 Missale Romanum. These norms, which have become universal law for the Latin Church and which took effect on September 14, 2007, are to be adhered to by all members of the faithful in the Diocese of Erie, clergy and laity alike. [This begs the question.  What else is needed?]

In order to provide for the faithful observance of the law and to determine with greater precision the ways in which the law is to be observed in the Diocese of Erie, I promulgate with this decree the attached instruction Norms for the Implementation of the motu proprio Apostolic Letter Concerning the Extraordinary Form of the Celebration of the Mass and Sacraments Summorum Pontificum in the Diocese of Erie.

This instruction is to be adhered to according to the norm of Canon 34. Its provisions take effect and acquire the force of particular law for the Diocese of Erie on the Solemnity of All Saints, November 1, 2007.

Anything to the contrary notwithstanding.

The Most Rev. Donald W. Trautman, S.T.D., S.S.L.
Bishop of Erie

The Rev. Edward M. Lohse, J.C.L.
Chancellor

Given at the Chancery
of the Diocese of Erie
on this 5th day of October, 2007

Signatures and seal are on file in the Chancery Office.


Norms for the Implementation of the motu proprio Apostolic Letter Concerning the Extraordinary Form of the Celebration of the Mass and Sacraments Summorum Pontifcum in the Diocese of Erie

Introduction

On July 7, 2007, Pope Benedict XVI issued a motu proprio apostolic letter concerning the extraordinary form of the Celebration of the Mass and Sacraments. The title of this letter, Summorum Pontificum, is taken from the first two words of the original Latin text. Summorum Pontificum establishes norms for the celebration of the Mass and sacraments according to the liturgical books in force in 1962.

At the same time, Pope Benedict XVI issued a separate letter to all the bishops on the occasion of the publication of the letter Summorum Pontificum in which the Holy Father explains the rationale for providing for and regulating liturgical celebrations according to
the 1962 Missal.

In speaking about these new norms concerning the use of the 1962 Missal, Pope Benedict XVI states that "the 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. Already from these concrete presuppositions, it is clearly seen that 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."
In the same letter to the bishops, Pope Benedict XVI explains that the norms established in Summorum Pontificum do not lessen the authority and responsibility of bishops [And who can doubt that this is the real point, here.] for the liturgy or for the pastoral care of the faithful in their diocese. In this regard, Pope Benedict XVI states, "Each bishop, in fact, is the moderator of the liturgy in his own diocese." Finally, Pope Benedict XVI exhorts the bishops to continue their role as moderator of the liturgy by remaining "watchful that all is done in peace and serenity."

With due regard for the authority and responsibility of the diocesan bishop for the liturgy, these diocesan norms are issued so that the norms established in Summorum Pontificum are implemented in peace and serenity with due regard for the actual situation of the
faithful in the Diocese of Erie.  By decree of the Most Reverend Donald W. Trautman, Bishop of Erie, these diocesan norms take effect on November 1, 2007 (the norms established in Summorum Pontificum having taken effect on September 14, 2007).

    1. Ordinary Form

    1.1 The "ordinary form," i.e., the usual/normal manner for the celebration of the Mass and the sacraments remains the Roman Missal of Paul VI of 1970 as revised in the third typical edition promulgated by John Paul II in 2001 (Summorum Pontificum, Art. 1).  [So… the "usual/normal manner" is according to the Latin edition of the Missal… we get it…] The ordinary form is usually celebrated in the vernacular (common language of the people).  [Good heavens… ]

    2

    1.2 In the Diocese of Erie the common language is English, according to the translations of the liturgical books prepared under the direction of the USCCB Committee on the Liturgy and approved by the Holy See. [ummm…. can a bishop determine what the common language of a Diocese is?  Won’t that depend on the neighborhood these days?]

    [Now watch this next part carefully.  He will try to establish that if any other language than English is used for Mass there has to be some demonstrable or verifiable competence in that language, both passive and active.]  1.3 In some instances, other modern languages may be used (e.g., Spanish, Polish, Italian, etc. [Pretty euro-centric, I’d say…]), depending on the needs of the people. This may be done only in those celebrations where a language other than English is truly understood by the people and in which the people are capable of participating by making the responses in that language. Liturgical books (missal and lectionary) must be used which contain translations in the vernacular issued by the competent Church authority. Celebrants are not permitted to prepare their own translation of the liturgical books (canon 846 .1). If the people are not conversant [There it is!] in another language, the liturgical celebration should be in English, including the prayers, Eucharistic prayer, readings, and homily. Traditional hymns in another language that are known to the people may be used.

    1.4 In accord with the norms of the General Instruction on the Roman Missal, the "ordinary form" may be celebrated in the Latin language. [Of course… in the Latin Church how could it be otherwise.] This is not to be confused with the "extraordinary form" (see norm 2.1). The prayers of the ordinary form in Latin are according to the 3rd typical edition (2001) of the Roman Missal. The readings and homily are in English (or in another approved vernacular language if warranted according to pastoral need). [If memory serves, the readings are part of Mass and Mass may be celebrated in Latin, in whole or in its various parts.] Liturgical celebrations according to the "ordinary form" should not be celebrated in Latin unless the people are adequately prepared and therefore able to participate in the responses (canon 928). [Let us not forget that the Council mandated that pastors of souls (all this time, btw.. for decades now) have had the obligation to make sure their flocks could both sing and speak those parts of Mass pertaining to them in both their mother tongue and Latin.  I wonder how well that project is going?] The possibility of celebrating the ordinary form in the Latin language is commended to all priests for consideration as an alternative [!] to using the extraordinary form in satisfying the spiritual needs of the faithful who desire a "Latin" Mass.  ["ANYTHING but that OLD MASS!   Even Novus Ordo in… in… Latin….".  However, while Latin is in many respects very important, most people will not think to reduce the older form of Mass only to the language.  His Excellency’s point is actually a little condescending.]

    2. Extraordinary Form

    2.1 The celebration of the Mass and the sacraments according to the typical edition of the Roman Missal of Blessed John XXIII issued in 1962, i.e., the so-called Tridentine Rite, is the "extraordinary form" (Summorum Pontificum, Art. 1). All of the requirements for the valid, licit, and reverent celebration of the Mass and the sacraments according to the extraordinary form are to be observed, even in celebrations where the faithful are not present (canon 834 §2).  [Why was this not said for the "ordinary form" above?  Is there some sort of sneering double standard being applied here?  Is there some pre-supposition at work?  Are all the "ordinary" celebrations without any question "valid, licit and reverent" so that no comment need be made?]

    2.2 The Latin language is used in liturgical celebrations using the extraordinary form. [For pity’s sake…] In Masses where the people are present, the readings and homily should be in the vernacular, [First, the readings are in Latin, according to a "licit" celebration of the older form.  Then they may be in the vernacular.  Second, why say the homily must be in the vernacular if the presupposition is that so few priests know Latin?  But, let’s be fair and let that stand as good advice anyway.] using editions recognized by competent Church authority (Summorum Pontificum, Art. 1).

    3. Required Qualifications [Here we go!] for Priests to Celebrate Using the Extraordinary Form

    3.1 The following requirements must be met for priests to celebrate the Mass and the sacraments using the extraordinary form, even in private.

    3.2 The Diocesan Bishop reserves to himself or to his personal delegate the authority to determine whether a priest is qualified to celebrate the Mass or sacraments according to the extraordinary form (canon 838 §§1, 3).  [How will that be determined?  A test?  This is what he said he would do.  I suspect this norm can be easily challenged and that Rome will give a very favorable hearing to any priest who is disciplined by this bishop for not submitting to a test.  Think about this.  No such requirement will be imposed on any other priest who desires only to use the 2002 edition of the Missal.  There is a blatant and punitive double-standard at work here.]

    3.3 Only priests who are not impeded canonically and are in good standing may celebrate Mass in the Diocese of Erie according to either the ordinary or extraordinary form (Summorum Pontificum, Art. 5 §4; canons 900 §§1-2; 916). An extern priest is to provide an
authentic celebret to the pastor, administrator, or chaplain of the place (canon 903).

    3.4 Priests may celebrate Mass and the sacraments according to the extraordinary form only if they give evidence of their ability with the Latin language as well as adequate knowledge of the rubrics for the proper celebration according to the 1962 Missal
(Summorum Pontificum, Art. 5 §4).  [It is unclear as to what form that "evidence" must take.]

    3.5 Proficiency in the Latin language should be sufficient to demonstrate that the priest is not simply reciting the words of the sacred liturgy, but has an understanding of the meaning of what he is saying. [That is a nice thing, of course, but it is not what idoneus means in the Holy Father’s Motu Proprio.  As Card. Egan pointed out so clearly, idoneus simply refers to a priests minimum qualification, which in this case is the ability to pronounce the Latin properly.] The requisite knowledge concerning the rubrics of the 1962 Missal would be that which would ensure that the Mass and the sacraments are celebrated in a correct and dignified manner. [That’s fair.] These requirements with regard to knowledge of Latin and the liturgical rubrics apply to all celebrations of the extraordinary form, whether in private or with the faithful present.  [But apparently no one using the newer form of Mass need give any evidence that they have the slightest idea of what they are doing or saying.]

    3.6 Any priest who has celebrated the Mass or the sacraments with permission of the Diocesan Bishop according to the extraordinary form since the July 2, 1988 motu proprio letter Ecclesia Dei of John Paul II is presumed to be qualified to continue celebrating using to the extraordinary form, unless the contrary is evident in the judgment of the Diocesan Bishop.  [So that he has something to hand over the priest’s head.]

    3.7 All other priests incardinated or serving on a stable [here is that world "stable" used in a proper context.  "Stable" has a real meaning in law.  That is why it is WRONG to render continenter (the adverb) as if it were an adjective "stable", as in "stable group".  It implies something about a group that doesn’t really apply.] basis in the Diocese of Erie are to contact the Diocesan Bishop’s delegate in order to verify the prerequisite knowledge and ability to celebrate using the extraordinary form. The celebret for a visiting extern priest must indicate that his knowledge and ability to celebrate using the extraordinary form is verified by his Diocesan Bishop or religious superior.  [For heaven’s sake!   Doesn’t this look like this bishops is essentially imposing his own norms on all the other bishops and religious superiors?  Several words come to mind here to describe this approach… Suffice to say that this seems little more than an exercise in intimidation.]

    4. Required Qualifications for Others Assisting a Priest who Celebrates Using the Extraordinary Form [Not content with these overly restrictive norms for clergy, he will now impose them on lay people… just so that they feel include in his loving embrace of the Holy Father’s provisions.]

    4.1 Concelebration is not envisioned in the 1962 Roman Missal. No priest may concelebrate [DUH!] or assist in any way that may be perceived as concelebrating at any Masses using the extraordinary form.

    4.2 Any cleric (priest or deacon) who assists the celebrant in a solemn Mass using the extraordinary form in the liturgical role of deacon or sub-deacon, must give evidence of all of the same qualifications enumerated above for priests who will celebrate using the extraordinary form.
   
[This just never ends, does it…an hour of my life I’ll never get back.]

    4.3 Any layperson assisting as an altar server at Masses and celebrations of the sacraments using the extraordinary form must be properly trained to recite the proper responses and to carry out their function according to the rubrics of the 1962 Missal (canon 230 §2).

    4.4 The 1962 Missal refers to acolytes as the ones who carry out the function of altar servers for the extraordinary form. For liturgical celebrations using the extraordinary form, the function of altar server is reserved to males, whether youth or adults, in accord with the prescripts of the 1962 Missal. (In the Diocese of Erie, pastors may permit properly trained males or females, whether youth or adults, to function as altar servers for celebrations using the ordinary form.)  [This is curious.  His Excellency without question has the authority in his diocese to permit females to serve at the altar or not.  However, regardless of what the "prescripts of the 1962 Missal" say about who serves, i.e., acolytes, the 1983 Code has been interpreted to say that females also can substitute for duly installed acolytes.  So.. again, do we find a double-standard?   Mind you, I agree that only males should serve (in any Mass).  But this approach seems a bit odd.]

    5. Occasions for the Use of the Extraordinary Form

    5.1 The use of the extraordinary form is not at all permitted for a private Mass during the Paschal Triduum, whether or not the people are present (Summorum Pontificum, Art. 2). The Paschal Triduum begins with the Evening Mass of the Lord’s Supper on Holy Thursday and concludes with Evening Prayer on Easter Sunday. A private Mass is one that is not scheduled or announced by any means, but celebrated at the initiative of the priest.  [That is his definition of a "private Mass".  Not scheduled or "announced".  A little vague.]

    5.2 With due regard for the prohibition during the Paschal Triduum, and with due regard for the norm of canon 905 §1, a priest who has not already celebrated a scheduled or announced Mass on that day, may celebrate a private Mass using the extraordinary form (Summorum Pontificum, Art. 1).

    5.3 With due regard for the need to “avoid discord and favor unity" (Summorum Pontificum, Art. 5 §1), a private Mass is never to be celebrated at the same time when public Masses are celebrated in the same church, oratory, or chapel (canon 902). Also, a private Mass should never begin less than 15 minutes following the conclusion of a public Mass or other liturgical celebration in the same church, oratory, or chapel.  [Lest… gasp… anyone might still be around.  I wonder if this applies to the newer form of Mass too.]

5.