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.
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
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... ]
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.]
5.4 The faithful who ask of their own free will to be admitted may attend a private Mass celebrated according to the extraordinary form (Summorum Pontificum, Art. 4). With due regard for the norm of canon 906, a priest should not enlist the faithful to attend a private Mass celebrated according to the extraordinary form, otherwise the Mass is not in fact private, but has been announced and thereby is governed by Norm 5.5. [good grief ... any priest disciplined for such a thing would get a very good hearing in Rome, I think. This is absurd. The priest really ought to have a server or two. How else would that happen unless he arranged it? And what harm does it do that people attend Holy Mass?]
5.5 A priest may not, on his own initiative, schedule a public Mass according to the extraordinary form. Public Masses celebrated according to the extraordinary form are scheduled only “in parishes where there is a stable group [There is that bad and unofficial translation. Is the one who so objects to literal translations of Latin for liturgical use applying a "dynamic equivalent" to the provisions of Summorum Pontificum?] of the faithful who adhere to the earlier liturgical tradition" and who request that Mass be celebrated according to the 1962 Roman Missal. This request is answered by the pastor, and not by any other priest. These requirements are explicit in the norms established by Pope Benedict XVI (Summorum Pontificum, Art. 5 §1).
5.6 The Diocesan Bishop has determined that a stable group is one in which there are at least 25 persons [I bleieve this to be entirely contrary to the provisions of Summorum Pontificum. I think it will be clarified that no bishop can impose such a number, which is not determined in the Motu Proprio. I suspect that if a group of people objected and put this to the test, they would receive a good hearing in Rome. At the same time it is reasonable that a parish wide initiative cannot be easily undertaken for a very small group... or can it? There are all sorts of parish initiative made for smaller groups than 25. I think we all know what this is really about.] who, in the same location and in an ongoing manner, [this is what happens when you MISTRANSLATE LATIN. This is NOT what coetus continenter exsistit means.] adhere to the liturgical tradition according to the 1962 Missal of Blessed John XXIII. Individuals or groups seeking the celebration of the Mass according to the extraordinary form on an occasional basis lack the required stability for requesting its public celebration (Summorum Pontificum, Art. 5 §1).
5.7 In granting approval to a request for Mass to be celebrated according to the extraordinary form for a stable group [There's that bad phrase again. They like this bad translation. It allows them to circumvent the principle of law that when people have rights under the law, those laws that give the rights are to be interpreted as favorably as possible.] of the faithful the pastor must "ensure that the welfare of these faithful harmonizes with the ordinary pastoral care of the parish" and that this is to be done "under the guidance of the diocesan bishop in accordance with canon 392" (Summorum Pontificum, Art. 5 §1).
5.8 When the services of a qualified priest are available, and when the pastor has approved a request for Mass to be celebrated for a stable group [ditto] of the faithful in that parish using the extraordinary form, the liturgical celebration may never [beacuse we could never imagine any reason or circumstances why that might be a good idea] be the exclusive way in which the Mass is celebrated on Sundays, holy days of obligation, or a weekday. No more than one Mass according to the 1962 Missal may be celebrated in a parish on a Sunday or holy day of obligation. If only one Mass is celebrated in a parish, it must be celebrated according to the ordinary form (Summorum Pontificum, Art. 5 §2). [And the priest need not demonstrate with evidence any competence or willingness to celebrate it in a manner that is valid, licit or reverent or that he knows what the Mass texts mean.]
5.9 Liturgical celebrations according to the extraordinary form shall follow the liturgical calendar that is proper to the 1962 Missal. Unless determined otherwise, the liturgical Ordo published by the Priestly Fraternity of St. Peter, Elmhurst, Pennsylvania is to be
followed. [Finally... something useful.]
5.10 For the welfare of the faithful of a stable group [if you repeat it often enough, people might think that is what the Motu Proprio says.] who adhere to the earlier tradition, they may request from the pastor that the extraordinary form be used for special circumstances such as weddings and funerals. Pastors are to respond to such requests in accord with all of the requirements established in these diocesan norms and the norms established by Pope Benedict XVI (Summorum Pontificum, Art. 5 §3). In cases of doubt, the pastor is to consult the Diocesan Bishop or his delegate (see norm 7.1). [I suggest to the pastors that they never have doubts.]
5.11 In order that the Diocesan Bishop may fulfill his duty to safeguard and promote unity and the common discipline of the Church, especially in regard to the celebration of the sacraments (Summorum Pontificum, Art. 5 §1; canon 392 §§1-2), pastors are to inform the Bishop’s delegate of any request from and any response given to a stable group for the public celebration of the Mass or the sacraments according to the extraordinary form. In any parish in which the extraordinary form is used for public Masses, the statistics concerning the number of celebrations of the Mass and sacraments, the day(s) on which they are celebrated, and the number of the faithful who are present, are to be indicated in the annual report to the diocese concerning the liturgical life of the parish (canon 528 §2). [I see. Because statistics are kept for the whole life of the parish and reports are made, therefore reports are made about the number of people attending the older form of Mass. I see. I suppose the same statistics are required by this bishop about every celebration of every sacrament in all places and times in the entire diocese using the newer liturgical books. I can picture it: at the door a man with a clicker first says "Ausweis, bitte!" and then checks picture id's as they go into the chapel. In the case of an announced Mass, they must sign a waiver that they accidently came there, and are not being forced to attend, but are there, despite not having know what was going to happen, of their own free will.]
6. Place for the Celebration of the Extraordinary Form
6.1 The general norm for the proper place for the Eucharistic celebration is a sacred place, i.e., a church, oratory, or chapel, upon a dedicated or blessed altar (canon 932 §§1-2).
6.2 The private celebration of Mass according to the extraordinary form is to take place at an altar in a sacred place. In case of necessity it may be celebrated in another decent place in accord with the norm of law (canon 932 §§1-2). However, celebration of a private Mass according to the extraordinary form to which some of the faithful have asked to be admitted should generally be limited to a sacred place.
6.3 The request for the celebration of Sunday Mass according to the extraordinary form is presumed for the two stable groups [Look how suddenly the use of that bad translation is now being applied to two groups of people, as if they set a standard. Interesting and ... sly.] of the faithful adhering to the earlier liturgical tradition who have participated in the celebration of Sunday Mass according to the 1962 Missal at Saint Ann Church, Erie, and St. Bernadette Church, Saegertown, since the July 2, 1988 motu proprio letter Ecclesia Dei of John Paul II. The previously favorable response to their request shall continue so long as these stable groups remain, with due regard for norm 5.6 of these diocesan norms. [Never mind the Motu Proprio, which just provided suggestions for these overriding norms.]
6.4 The rubrics of the 1962 Missal assume the availability of a sacred place that is suitable for the celebration of the Mass according to the extraordinary form. Whenever a church, oratory or chapel does not adequately provide for public liturgical celebrations according to the extraordinary form, the pastor responsible for responding to the request of a stable group [There it is again.] shall, "under the guidance of the Diocesan Bishop in accordance with canon 392," take measures to provide for the use of another [!] sacred place (Summorum Pontificum, Art. 5 §1). [Okay... see what is going on here? The pastor might decide to say... "Sorry, no Communion rail. Therefore it is 'not suitable'. Go down the road to St. Ipsidipsy. Maybe they can help you. This hijinkx can go on for a long time. What is really necessary? An altar and a priest. Sure, it is nice if there is more. However, this again reveals the attitude that people are mostly into the externals and not the heart of the rite itself. Latin and the enviroment are important.. sure. However, there is far more at stake.]
6.5 In order to provide for the necessary liturgical books for the extraordinary form, e.g., sacramentary, lectionary, [opps] etc, as well as catechetical aids for the correct and dignified celebration of the Mass according to the 1962 Missal, authorized editions may be
obtained from the Priestly Fraternity of St. Peter, Elmhurst, Pennsylvania, but not from any institute or organization that is not in full communion with the Church.
7. The Proper Authority for Questions Concerning the Use of the Extraordinary
7.1 In any instance where the pastor (in the case of requests for public celebrations for a stable group) [again] or an individual priest (in the case of private celebrations) has any questions regarding the use of the extraordinary form, the Diocesan Bishop is to be consulted. [All of you readers. Never forget that while in many ways it is good to have recourse upward through the bishop, every Catholic, lay or clergy, have the RIGHT to recourse directly to the competent dicastery in Rome. In this case the Pontifical Commission is the competent dicastery. Every person can decide to write directly to Rome. This is a right affirmed in the last couple paragraphs of Redemptionis Sacramentum. Again, it is good to consult first the pastor, then the bishop. That just makes sense. In fact, in some ways some of the norms here "make sense". However, even though they make sense, people still have rights. Sometimes we are bullied or bamboozled into thinking can't do certain things that are perfectly within our rights.] (Summorum Pontificum, Art. 7).
7.2. Any of the faithful who are part of a stable group [again] as mentioned in Summorum Pontificum, Art. 5 §1, who have any questions or concerns about the response given by the pastor to their requests concerning the use of the extraordinary form "should inform the diocesan bishop" (Summorum Pontificum, Art. 7). [A good idea, unless they want to write to Rome instead.]
7.3 If questions or concerns remain that are not able to be addressed at the diocesan level, the Diocesan Bishop will refer the matter to the Pontifical Commission Ecclesia Dei (Summorum Pontificum, Art. 7-8). [This makes it sound as if he will decide what goes to Rome. Remember: you have the right to go to Rome on your own initiative. It is good to go through the bishop, when possible and reasonable. However, even if it is perfectly easy and reasonbale, you can still write to Rome first, if you want.]
7.4 All legislation concerning the use of the extraordinary form following the Second Vatican Council is abrogated by the promulgation of the apostolic letter Summorum Pontificum of Pope Benedict XVI. Summorum Pontificum and the accompanying letter of Pope Benedict XVI to the Bishops are normative for the correct understanding and use of the extraordinary form. (See Appendix for English translations of these two letters.) [Oh, the irony.]
7.5 With due regard for the responsibility of the Diocesan Bishop, pastors, and individual priests for the implementation of the directives in the apostolic letter Summorum Pontificum of Pope Benedict XVI, the title "Traditional Latin Mass Apostolate," and the corresponding title of "Coordinator" for the "Traditional Latin Mass Apostolate" are hereby abrogated and will no longer appear in any diocesan directories or communications. Pastoral care for those persons who adhere to the earlier liturgical tradition according to the 1962 Missal will be provided for according to the norms of Summorum Pontificum and these diocesan norms.
His Excellency Archbishop Malcolm Ranjith, Secretary of the CDWDS, recently said in a speech in the Netherlands:
“The motu proprio Summorum Pontificum on the Latin Liturgy of July 7th 2007 is the fruit of a deep reflection by our Pope on the mission of the Church. It is not up to us, who wear ecclesiastical purple and red, to draw this into question, to be disobedient and make the motu proprio void by our own little, tittle rules. Even not if they were made by a bishops conference. Even bishops do not have this right. What the Holy Fathers says, has to be obeyed in the Church. If we do not follow this principle, we will allow ourselves to be used as instruments of the devil, and nobody else. This will lead to discord in the Church, and slows down her mission. We do not have the time to waste on this. Else we behave like emperor Nero, fiddling on his violin while Rome was burning. The churches are emptying, there are no vocations, the seminaries are empty. Priests become older and older, and young priests are scarce.”