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

From the brilliant Jester:

This news came out earlier this week, but I have been working with my contacts to try to get more information. In a world exclusive I have gotten hold of the new document which is being released in a format that up to now has never been used before by the Vatican. I don’t know how it will be received by some bishops, but I think the new format will be helpful for them.

And here is a sample page.

I tip my biretta to MG who alerted me to the differences in the wonderful John XXIII cope used by His Holiness Pope Benedict XVI for the 1st Vespers ceremony the other day. 

Here is the cope as worn by Pope Benedict.



Here is the cope worn by Pope Paul VI.

Notice anything different?

Keep in mind that Pope Paul was fairly tall, and Pope Benedict is not.  Also, remember that the cope is generally help up by deacons when moving, so the length was not a problem for either Paul or Pope John.

Check this out at the site of Vatican Radio

(03 Jan 08 -RV) Emer McCarthy reports on Vatican Secretary of State Tarcisio Bertone’s statements to a prominent Italian periodical [Famiglia Cristiana] regarding an Instruction that will clarify certain questions that have arisen regarding the Holy Father’s Motu Proprio, Summorum pontificum...

There are some other issues as well.

[display_podast]

I think the recent AP article is in part a follow up on this Vatican Radio piece.

The AP has an item today about the older form of Mass and the reception of Summorum Pontificum.

My emphases and comments.

 Posted on Thu, Jan. 03, 2008
Vatican clarifying Latin Mass rules
By NICOLE WINFIELD
Associated Press Writer

The Vatican has begun drafting a document to elaborate on Pope Benedict XVI’s recent liberalization of the old Latin Mass because some bishops are either ignoring his move or misinterpreting it, Vatican officials said.  [This pretty much frames the issue.]

The Vatican’s No. 2, Cardinal Tarcisio Bertone, said in comments published Thursday that the Vatican would be issuing an "instruction" on how to put the pope’s document into practice, since there had been what he called some "uneven" reactions to it since it went into effect last year.

The document Benedict issued in July removed restrictions on celebrating the so-called Tridentine Mass, the rite celebrated in Latin before the liberalizing [Not sure about this word, following on the use of another derivative in the first line.] reforms of the Second Vatican Council in the 1960s paved the way for the new Mass used widely today in local languages.  [This is good.  It doesn’t say that the Novus Ordo is "in the vernacular" or refer to the older Mass as "the Latin Mass".  Those are misleading terms.  Well done.]

Following the 1960s reform, the Tridentine rite could only be celebrated with permission from local bishops – an obstacle that supporters of the old rite said had greatly reduced its availability.

In a gesture to such traditional Catholics, Benedict removed that requirement in his document, saying parish priests could celebrate the Tridentine Mass if a "stable group of faithful" requested it. [This quotes a mistranslation of Summorum Pontificum which is now so wide-spread that it will be very hard to get rid of.  We could use help from the major press outlets in this matter.]

Implementation, however, has been uneven, with some bishops issuing rules that "practically annul or twist the intention of the pope," Monsignor [Archbishop…. "Monsignor" is usually used in Italy as a title for a bishop.] Albert Malcolm Ranjith, secretary of the Vatican’s Congregation for the Divine Cult [Worship] and Discipline of Sacraments, said recently, according to the Vatican’s missionary news agency FIDES.  [In English we say "Divine Worship and the Discipline of the Sacraments".]

Such reactions amounted to a "crisis of obedience" toward the pontiff, he [Ranjith] was quoted as saying, although he stressed that most bishops and other prelates had accepted the pope’s will "with the required sense of reverence and obedience."

Bertone, the Vatican’s secretary of state, said the upcoming instruction would lay out criteria for the pope’s document to be correctly applied, according to an interview published Thursday in the Italian religious affairs weekly Famiglia Cristiana. He gave no date for its publication.  [When I went to the PCED, I was told "before Easter".]

He complained that reactions to the pontiff’s document had been uneven.

"Some have even gone so far as to accuse the pope of having reneged on Council teaching," Bertone was quoted as saying. "On the other hand, there are those who have interpreted the (document) as authorization to return exclusively to the pre-Council rite. Both positions are wrong, and are exaggerated episodes that don’t correspond to the pope’s intention."

Despite such incidents, the Rev. John T. Zuhlsdorf, [!] who runs a blog that has charted implementation of the pope’s document, said he had seen growth in both interest in and celebrations of the older form of the Mass.

"In some dioceses in the United States, bishops have been stepping up to the plate and not only learning the older form, but celebrating it themselves," he said in an e-mail. "Younger priests are attending workshops. Several seminaries are offering training for their priesthood candidates."  [Excellent comments, if I do say so myself!  o{];¬) ]

Even before the pope’s document was released, liberal-minded Catholics had complained that Benedict’s move amounted to a negation of Vatican II, and some bishops and cardinals publicly warned that its implementation would create a rupture in the church.

Jewish groups [Still with them?] also complained because the old rite contains a Good Friday prayer for the conversion of Jews. Bertone has said the issue could be resolved and that the church in no way intended to go against its spirit of reconciling with Jews.

Benedict’s document was also [YES!  "Also"!  This is good.  If doesn’t limit the purpose of the Motu Proprio to "reconciliation" of disaffected Catholics.] a bid to reach out to the followers of an excommunicated traditionalist, the late Archbishop Marcel Lefebvre, who split with the Vatican over Council reforms, notably the introduction of the new Mass.  [Though the tougher issue is surely that of the Counci’s teaching on religious liberty.]

Good article.  I am pleased that AP is following up on this important issue.

Summorum Pontificum is part of Pope Benedict’s much larger vision.  It must be tracked carefully.

Let’s have a look at what is going on in the Diocese of Davenport, Iowa, about Summorum Pontificum.

In what follows there is the cover note in the e-mail I received [edited] and then a letter of Bp. Amos to the priests of of the diocese.  I cut out some information about locations of Masses, schedules, etc.


My emphases and comments.

 

Thought you might be interesting in the following letter, sent by Bishop Martin Amos of the Diocese of Davenport yesterday to all his priests.  He also included a copy of the article by Fr. Michael Kerper in America magazine, "My Second First Mass," which you discussed some time ago.
 
I have also included the bishop’s previously released implementation policy on SP…
 
Thanks for your wonderful blog, which keeps our spirits up as we hope and pray for liturgical change in this area.
 
___________________

TO: The Priests of the Diocese of Davenport
FROM: Bishop Martin Amos
DATE: January 2, 2008
RE: Implementing Summorum pontificum

As you know, on July 7, 2007, Pope Benedict XVI published his Apostolic Letter, Summorum pontificum. In essence, this motu proprio removed the requirement of obtaining the permission of the diocesan bishop prior to celebrating the Mass according to the 1962 Missal. At the same time, the document did not absolve the bishop of any of his responsibilities regarding the liturgy in his diocese.

The Holy Father relaxed the restrictions on the use of the extraordinary form of the Eucharistic liturgy and other rites in order to foster reconciliation within the Church.  [It was for more than that reason alone.  The provisions also seek to foster reverence in sacred liturgy as well as continuity with the Church’s Tradition.] It was in that same spirit of reconciliation that I promulgated interim policies for the implementation of the Pope’s directives for our diocese. Since the promulgation of the Holy Father’s Letter and our policies, we have received a number of calls and letters at the diocese seeking that reconciliation. [May God be praised!] We have been in contact with individuals and groups who deeply desire to celebrate the Mass and other sacraments according to the rites in place in 1962.

It is my firm belief that offering of the rites according to the 1962 usage must be placed in the context of overall pastoral planning for the Diocese. [That is reasonable.]  For example, it makes sense to me that we begin by offering a weekly Mass according to the 1962 Missal at one location in the Diocese. [The "we" here is perhaps a bit misplaced.  I am all for diocesan bishops getting involved.  However, Summorum Pontificum places the decision in the hands of the pastor, the parish priest, not the bishop, or chancery, or any group of priests in a deanery.  If efforts to coordinate are taken, fine!  However, pastor’s are still the decision makers, according to the Motu Proprio.]  If we see sustained and significant interest, we can expand if necessary. [PASTORS can expand, according to interest and resources.] Therefore, we need to begin our planning [See what I mean?  I am all for coordination, as I said, so long as the impression is not given that the rights of the parish priests are being restricted.] by determining—to the extent possible—the number and locations of individuals in the Diocese who are attached to the prior usage.

We also need to determine if we have priests in the Diocese who are both willing and able to celebrate the extraordinary form of the liturgies of the Church or if any priests are interested in being formed to celebrate these rites. [At a certain point we need to open some discussion about the moral obigation all priests of the Latin Church have to learn their Rite.]  The rightful desire of some of the faithful to celebrate according to these rites must be balanced against the Holy Father’s insistence that the unity and normal pastoral care of parishes is not to be disturbed; [This is a bit vague.  All changes "disturb" the status quo.] the ordinary form of the Mass must continue to be made available. Clearly, with priests already spread thin in the diocese, [This is a major issue.] we must be very intentional in our decision-making.

Therefore, I am turning to you for your assistance.

First of all, attached you will find a survey that we developed in consultation with Una Voce, [I like this!   Colaboration with a lay group.  Excellent!  Well done Your Excellency!] a group in the Diocese that promotes the use of the extraordinary form. If you would please put the surveys out from January 5/6 (Epiphany) through February 6 (Ash Wednesday) and then mail them back to the Office of Liturgy at that time, it would be greatly appreciated. In addition, please place the following in your bulletins during that same time: [I would only caution that the situation as it is NOW, does not mean that it will always stay that way.  Nor do small groups of people have no rights, simply because their numbers are relatively small.]

Those who already regularly attend the Tridentine (Latin) Mass, or would do so if it were available, are asked to add their names to the survey form in the back of church. You may also e-mail the same information to the diocesan Office of Liturgy at: agnoli@davenportdiocese.org.
 
Secondly, if you are able and willing to celebrate according to the 1962 rites, or are interested in being formed to do so, please contact Deacon Frank Agnoli in the Office of Liturgy. I have asked him to provide me a list of those so interested in order to assist me in planning future assignments. [Interesting.  I can see that this could be useful in making assignments.  Match the priests to places where there is a lot of interest.  However, could this lead to isolating groups of people?  I don’t know.  However, this is one approach which I find very interesting.]

In conclusion, I am aware that the promulgation of Summorum pontificum has engendered some strong feelings in the presbyterate. Regardless of your personal preferences, [!] this is a pastoral initiative that the Holy Father has asked us to undertake [!!] in order to reach out to our brothers and sisters who have become alienated from the Church as a result of changes in the liturgy or how those changes were implemented. [Oppps…. this is a stumble.  As I said before, Summorum Pontificum is NOT only about reconciliation.] It is in that spirit of reconciliation, and in following the example of the Good Shepherd, that I am asking all of us to undertake this initiative in the Diocese. I am sure that I can count on your assistance.

 

 

 In the balance this is very good.  I especially appreciate His Excellency’s comment at the end that this is not up for debate.  The Holy Father promulgated this, so it will be done.  However, I am a little disturbed at the narrow view of the motives behing the provisions of the Motu Proprio.  Summorum Pontificum has a far greater application than just reconciliation, as important as that is.  Speaking of the document only in those terms may color and filter, limit as it were, a priests understanding of what is really at stake.

 
Interim Policies for Implementing
Summorum Pontificum
in theDiocese of Davenport
 
These pages may be reproduced by parish and Diocesan staff for their use
 
Policy promulgated at the Pastoral Center of the Diocese of Davenport–effective September 14, 2007
Feast of the Exaltation of the Holy Cross
Most Reverend Martin Amos
Bishop of Davenport
 
§IV-249 POLICIES IMPLEMENTING SUMMORUM PONTIFICUM IN THE DIOCESE OF DAVENPORT
Introduction
In the 1980s, Pope John Paul II established a way to allow priests with special permission to celebrate Mass and the
other sacraments using the rites that were in use before Vatican II (the 1962 Missal, also called the Missal of John XXIII
or the Tridentine Mass). Effective September 14, 2007, Pope Benedict XVI loosened the restrictions on the use of the 1962
Missal, such that the special permission of the bishop is no longer required. This action was taken because, as universal
shepherd, His Holiness has a heart for the unity of the Church, and sees the option of allowing a more generous use of the
Mass of 1962 as a way to foster that unity and heal any breaches that may have occurred after Vatican II.
However, the Pope is also quite clear that the Mass of 1962 is not to replace the Mass we celebrate today, which remains
the ordinary and usual form of the liturgy. The 1962 Mass is seen as “extraordinary”—that is, an exceptional, form of the
Mass. This also means that any person or community that wishes to make use of the provisions in the Apostolic Letter
must accept the validity of the Vatican II Mass—since the issue foremost in the Pope’s mind is the communion of the
Church.
The Pope’s Apostolic Letter does not give priests blanket permission to celebrate Mass and the sacraments according to
the 1962 Missal. First, the priest must know how to celebrate the Mass using that Missal and must be able to speak the
Latin appropriately. Otherwise, he is “impeded” from celebrating according to the 1962 rite. Second, the Vatican II Mass
must remain the ordinary form of celebrating the liturgy in a parish. Therefore, the 1962 Mass can only be celebrated on
weekdays (and never so often that it becomes “ordinary” in the parish) and only once on Sundays and feast days. It
follows that if there is only one Sunday Mass, the Vatican II Missal must be used since it is the ordinary form.
There are other requirements as well. The liturgical calendar in use in 1962 must be used. The readings must come from
an approved Lectionary. All those who minister in the liturgy—deacon, reader, servers, choir, cantor—must be properly
trained. Also, a “stable” (in Latin, continenter, meaning continuous) community “of faithful who adhere to the earlier
liturgical tradition” must exist at the parish where Mass according to the 1962 Missal will be celebrated (Art. 5, § 1).
Most importantly, the Holy Father has made it clear that the bishop of the diocese remains the “moderator of the liturgy”
in his diocese, and it is his responsibility to ensure that the Apostolic Letter is appropriately implemented and that the
celebration of the Eucharist is made available to as many people as possible under the ordinary form (see 20Q #10).
The promulgation of the Pope’s Apostolic Letter raised numerous practical and canonical questions that have been
forwarded via the United States Conference of Catholic Bishops to Rome for resolution. Therefore, these policies should
be considered “interim” until answers to those questions are received. At such time, this policy will be updated as
appropriate.
 
§IV-249.1 The Role of the Bishop
 
In his letter to the Bishops of the world accompanying Summorum Pontificum, Pope Benedict stated that “these norms do
not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your
faithful”(Letter, p.3). The Holy Father’s comments, echoing SC 22, are a reminder that the Bishop is charged with
overseeing and regulating all aspects of the liturgical life of the diocesan Church, and assigning ministries according to
need and to the well-being of the flock in his charge (RS 19, 160; CIC c.838.4).
 
Procedures
1. The priest may not celebrate the 1962 rites publicly on his own initiative; the use of the 1962 Missal must come at
the request of a continuously (stably; meaning that the group has had some history of adhering to the former
liturgical tradition and it is not a novelty for them) existing group of the faithful who adhere to the older usage. [Here is a problem.  This is seems based on the inaccurate translation of the Motu Proprio.  Also, I think a lot more has to be said about the priest’s own initiative.  I hope that the document from the PCED will clarify this.]
2. The faithful who are attached to the previous liturgical tradition are first to approach their pastor to request the
celebration of Mass according to the 1962 Missal.  [This does not mean that the priest himself cannot begin some initiative.]
3. If the pastor is unable to fulfill that request in a manner consistent with Summorum Pontificum and these policies,
the group is to inform the Bishop (SP Art. 7).
4. The Bishop judges what would be the best approach to fulfilling such a request (for example, naming specific
parishes for the use of the 1962 Missal), and retains the authority to determine whether or not the requirements set
out in Summorum Pontificum and in these policies have been fulfilled.  [I wonder if this is really the case.]
 
IV-249.1 Policy
The Bishop of Davenport is responsible for the appropriate implementation of Summorum Pontificum in the Diocese,
including the promulgation of appropriate norms to be followed.
 
§IV-249.2 Faculties
Only priests who are capable of doing so may celebrate the Mass and other rites according to the 1962 Missal (SP Art. 5,
§ 4; 20Q #7). The following policies outline when such a celebration is allowed.
 
Procedures
1. The priest who celebrates the Mass must be “qualified to do so and not juridically impeded” (SP Art 5, § 4). In
other words, the priest must be able to competently celebrate the liturgy (be able to understand the Latin and the
rubrics of the rite being celebrated), [This is a little shaky.  Certainly the priest must know what to do.  However, when you get into the vagueries of "understanding" all sorts of problems can crop up.  Shall we ask priests who say only the Novus Ordo if they "understand" the texts?]  adhere to the Church and Church Teaching, and be free of any irregularity or
censure to exercise sacramental ministry. Competency will be ascertained by the use of a rubrical and Latin exam,
review of credentials, and/or interview.  [Grrrr…. the exam thing again.  This opens up the risk of a terrible doub;e-standard and not a little intimidation, depending how it is handled.]
2. In order to ensure the proper implementation of Summorum Pontificum, prior to beginning the use of the 1962
Missal in a parish the pastor (or in the case of a religious community, the religious superior) is to complete
“Appendix A: Documentation Form” and submit it to the Director of Liturgy for review.  [Good heavens.  Priests really want to do more paper-work.]
3. In beginning the use of the 1962 Missal, pastors are to ensure that the good of those faithful requesting the use of
the Missal “harmonises with the ordinary pastoral care of the parish” while “avoiding discord and favouring [Hmmm… British spelling? Is this a cut and paste job?] the
unity of the whole Church” (SP Art. 5, § 1).
4. The requirements detailed in § IV-249.3 through § IV-249.5 are followed.
 
IV-249.2.1 Policy
In Masses celebrated without the people (Masses that are not parish Masses; “private” Masses), any priest of the Latin
rite may use either the 1962 Missal or the 1970 Missal, on any day except during the Sacred Triduum (SP Art. 2).
Members of the faithful who spontaneously (“of their own free will”) request it may attend such Masses (SP Art. 4),
as long as the law is observed. That is, such Masses may not be advertised or persons invited. [I am not sure that is really the case.  In fact, that seems ridiculous to me.  ] It is expected that at
least one person is present as a server. [How can you arrange for a server unless you let someone know?  This is overly restrictive, I think, and could lead to all sorts of problems.  Just relax.  This isn’t subversion or a conspiracy, after all.  It is MASS.  How is it bad if people know it is being offered and then want to come?]
 
IV-249.2.2 Policy
Conventual (community) Masses in religious communities may also be celebrated according to the 1962 Missal.
However, if such communities want to celebrate according to the 1962 Missal “often, habitually or permanently,” the
issue is to be referred to the Major Superiors (SP Art. 3).
 
IV-249.2.3 Policy
“In parishes, where there is a stable group of faithful who adhere [BAD TRANSLATION.] to the earlier liturgical tradition” (SP Art 5, § 1), the
Mass may be celebrated according to the 1962 Missal as long as the following procedures are observed. [What follows is now based on a a BAD TRANSLATION:]
 
§IV-249.3 Requirements for the Celebration of Mass
The Mass according to the 1962 Missal has its own structure and logic. That Mass and the Mass according to the 1970
Missal [Hmm… two different Masses?  Are they not the "same" Mass in two forms?  There is a subtle admission here.] are not to be combined in any way. At the same time, it is important to note that there is a distinction between the
rubrics of the 1962 Missal (and the 1965 Rites listed below intended for use with the 1962 Missal) [This is a good point.] and liturgical laws that
govern matters of external discipline. Many of the laws in this latter category that were in force in 1962 have since been
abrogated. The faithful may choose to observe the former, more rigorous disciplines, but cannot be required to do so.  [EXACTLY!  THIS IS VERY GOOD.  For example, people cannot be refused Communion in the hand (though we hope no one would ever desire it at any Mass), nor must women be brow-beaten into using chapel veils (though I hope they would start using them if they don’t already).  That said, this could lead to all sorts of oddities, as you will see below.  THIS IS AN IMPORTANT POINT IN THESE NORMS.  The Pontificial Commission Ecclesia Dei should be apprised and review this.]
 
IV-249.3 Policy
 
1. The 1962 Missal must be used. There is to be no combining of the rites and texts of the ordinary and
extraordinary forms (Ecclesia Dei, 1991).  [Therefore, the Novus Ordo Lectionary cannot be used?  The PCED said years ago that it could be.  I am sure the new document to come from the PCED will make this clearer.]
2. Celebration according to this Missal may take place on weekdays, while on Sundays and feast days only one
such Mass may be celebrated (SP Art 5, § 2). At the same time, since this is the “extraordinary” form, it
cannot replace the ordinary celebration of the Mass for the wider community.  [The bishop could change this with the stroke of a pen by creating a personal parish or other structure, that even shares space.  It has been done elsewhere.]
3. Celebrations may take place in the afternoon; the current discipline of fasting for one hour before communion
(rather than the previous discipline of fasting for three hours) is to be observed.
4. Concelebration may take place [WHAT THE…..] according to the rubrics of the 1965 Rite of Concelebration at Mass. [I bet this is wrong.  If the rubrics for 1962 Mass must be followed, and there are no rubrics for concelebration, then how are the rubrics to be followed.  Also, just above it was said that the 1962 rubrics apply, not the 1965 rubrics.  How then to 1965 provisions apply here?  This is a mess.] Current
discipline regarding concelebration is found chiefly in c.902 and GIRM §§199-203. Priests who do not know
how to pronounce the Latin should not concelebrate [OR celebrate…. this is the real stipulation behind a priest being "idoneus" in Summorum Pontificum, not the level of "understanding" of the Latin!] (RS §113). If not concelebrating, clerics attend in choir
(wearing cassock, surplice, and biretta).  [Is this not really the way it ought to be with the Novus Ordo as well?]
5. Communion may be distributed under both species according to the rubrics of the 1965 Rite of Communion
Under Both Kinds. Current discipline regarding distribution of Communion under both species is found in
c.925 and GIRM §§281-283.  [No, I don’t think so, for the reasons above.] Therefore, Communion may be distributed in the hand, the faithful may receive
Communion standing, [Yes.] and properly prepared and commissioned Extraordinary Ministers of Holy Communion
may be utilized if necessary. [No, I don’t think so.  Again, there are no rubrics for how this would be handled.  I am not sure the argument about external disciplines applies here.]
6. A “permanent” deacon may exercise his liturgical ministry under the 1962 Missal, provided that, like the
priest, he is competent in the rubrics and language (see §IV-248.2 above). [Of course.  He is a deacon.]
a. There is no provision for a deacon at a low or high (sung) Mass in the 1962 Missal; it is not permitted
to fabricate a role for the deacon at these rites.
b. There is a role for a deacon (and subdeacon) at a solemn high Mass. A priest may serve in this role,
vested as a deacon.  [Again, another inconsistency.  If the argument about "external laws" is being used, and present law is to be applied, then how can this be done?  I believe that present law says that priests do NOT vest as other than a priest.  I might be wrong, but I don’t think so.  If I am right, this is another problem with these "norms".]
c. A priest or deacon, vested as a subdeacon, would serve in the ministry of subdeacon at a solemn high
Mass; an instituted acolyte may also serve in this capacity—but wears only an alb (and not the tunic).  [This of course, based on the logic of these norms, suggest that a FEMALE could substitute for the instituted acolyte, and dress in the tunic, with the biretta, etc., and take the role of "straw" subdeacon at Mass.]
7. Lay persons (male or female) may exercise the ministries of server and reader, if competent to do so.  [And what rubrics in the 1962 Missal provide for this?  This is absurd.]
8. The rubrics of the 1962 Missal assume the universal availability of numerous liturgical items. Those which
affect the conduct of the rite are required if the 1962 Missal is to be used.  [But let’s make it up as we go when we want to blend the diffferent uses while saying they can’t be blended.]
9. Most sanctuaries can be accommodated to meet the rubrical needs of the extraordinary form. When this is not
possible, a church better suited to this celebration should be chosen.  [This means nothing, really.  It is a "suggestion".  If there is a consecrated altar, Mass can be said on it in the roman Rite.]
10. The calendar and Lectionary of the 1962 Missal are to be followed, [So, we follow the 1962 discipline, except for those things which we want to change.] and the readings “may be given in the
vernacular, using editions recognized by the Apostolic See” (SP Art. 6; 20Q #12). That is, any vernacular
translation of the readings approved for liturgical use may be utilized.
11. In regards to the Paschal Triduum:
a. Since there is ordinarily one parish celebration of each of the Triduum liturgies, those celebrations are
to take place using the ordinary form.
b. If there is a community that celebrates the Triduum according to the extraordinary form (for example,
a personal parish), then the intercessions from the 1962 Missal ought to be substituted by the 1970
texts (in Latin) for Good Friday in order to best reflect official Catholic teaching regarding the status
of other Christians and of the Jewish People (as expressed in the conciliar documents Unitatis
redintegratio and Nostra aetate).  [Another violation of this principle of not mixing the rites.  I don’t believe this could stand up to a hearing in Rome.]
12. The full, conscious, and active participation of the faithful remains normative. [How do you legislate this?] Before the extraordinary form
is used, pastors should ensure that the faithful have been adequately prepared [How do you determine that?  Test them?] with this end in mind (e.g., the
faithful should be able to pray their parts in Latin and sing at least the more basic Gregorian chants).  [WOAH!  Let us remind all readers that the Church has already required that pastors make sure that people can both sing and speak all those parts of Mass pertaining to them in both Latin and their mother tongue…. for the NOVUS ORDO.  How as that been handled in Davenport lately?  Or everywhere else?  Again, a double-standard seems to be in evidence.]
 
Procedures
1. Those celebrating the Mass according to the 1962 Missal should attempt insofar as is possible to meet the
liturgical requirement for celebrating the Mass according to that rite.
a. If any of the requirements cannot be followed, the priest, pastor or religious superior is to contact the
Director of Liturgy.  [Huh?  And what good will that do?]
b. In consultation with the bishop, the Director will determine whether the omission of said requirements
could be tolerated “in accordance with sound principles including fidelity to tradition and openness to
sound development” (The Ceremonies of the Roman Rite Described, p. 20). While allowances may be
made for the less visible items, those items which are visible and the absence of which would be
distracting to the faithful (for example, candle sticks, altar crucifix, bells, proper vestments, etc.) must be
restored. Those items which do not affect the conduct of the rite (for example, the maniple and burse)
may be omitted out of necessity. [Or they be be obtained.]
2. The use of the 1962 Missal in accord with Summorum Pontificum presumes that the community recognizes the
validity of the 1970 Missal and the authority of the Second Vatican Council. If this is not the case, the pastor or
priest celebrating according to the 1962 Missal must correct the error of those who claim otherwise.
3. A list of resources is available in Appendix C.
 
§IV-249.4 Requirements for the Celebration of the other Sacraments and Rites
In addition to allowing the celebration of Mass according to the 1962 Missal, Pope Benedict XVI has granted pastors the
right to allow for the use of other rites according to the 1962 Missal if so requested by the faithful.
 
Procedures
1. As with the celebration of Mass, the full ecclesial communion of the individuals requesting the celebration of the
sacraments according to the prior usage is presumed by recourse to the provisions of the motu proprio. If such
communion is lacking, the rites should not be celebrated.  [I thought this was all about "reconciliation"?]
2. Normally the sacraments are to be celebrated in the parish of the individual or family. If the sacraments are to be
celebrated outside the parish of an individual, or by an individual other than the proper pastor, then the written
consent of the proper pastor of the individual or family must be obtained since the proper pastor has the right to
administer the sacraments to his parishioners (CIC c.530).
3. All requirements which the parish and diocese legitimately have in place regarding sacramental preparation for
the requested sacrament must be fulfilled.
4. All records of the sacramental celebration are to be entered and maintained in the parish where the sacrament was
celebrated.
5. The edition of the Collectio Rituum in force in 1962 should be used. [Please note that the provision of Summorum Pontificum speak of the Rituale Romanum, not the Collectio Rituum.] However, the 1961 edition of the Collectio
Rituum for the United States, which was in force in 1962, is no longer in print. Therefore, the 1964 edition (which
contains some minor adaptations added between 1960 and 1962) may be used if the 1961 edition is not available.  [Oh really?]
 
§IV-249.5 Reporting Requirements  [!]
In his letter accompanying the promulgation of Summorum Pontificum, Pope Benedict XVI requested that the bishops
send to the Holy See an account of their experiences implementing the motu proprio in three years—especially in regards
to difficulties encountered (Letter, p.3). Therefore, in order to assist the Holy Father in his request, the bishop is including
a reporting system as part of the implementation of this Apostolic Letter.
 
Procedures
1. Whenever the Mass or any rite is celebrated according to the 1962 Missal, the Reporting Form reproduced in
Appendix B is to be completed and returned to the diocesan Director of Liturgy.  ["the Mass"... so… public? Private?  Every Mass if it is scheduled?  How much paperwork might this create?]
2. The Director of Liturgy will provide the bishop with regular reports of the usage of the 1962 Missal and will
prepare a report to be sent to the Holy See in September 2010.
3. The Director of Liturgy will make available a list of parishes within the diocese offering the Mass using the 1962
Missal to pastors in order to facilitate proper referral.
 
IV-249.4 Policy
The pastor of a place may permit celebrations of the Sacraments of Matrimony, Baptism, Penance, and Anointing of
the Sick—and the celebration of funerals—using the 1962 Missal if requested to do so by the faithful, providing that
he (or the other cleric who will celebrate the rite) is competent to do so and the good of souls requires it (SP Art. 5, §
3; Art. 9, § 1).
If competent to do so, a bishop who is an ordinary may celebrate Confirmation according to the Roman Pontifical in
effect in 1962 as well (SP Art. 9, § 2).
 
IV-249.5 Policy
All priests who celebrate the Mass or any other rite according to the 1962 Missal are to report their usage and
experiences to the bishop of the diocese.  [So, if Father Guido O’Reiily at St. Ipsidipsy in Tall Tree Circle uses the Rituale Romanum, er um… Collectio Rituum... to bless Mrs. Ethel MacGuillicudy’s rosary as a gift for her niece Courtney, the priest has to fill out a form and send it to the bishop.]
 
Appendix A: Documentation Form  [AH!  The paperwork!]
 
[The format is screwed up here, but you get the idea.] Name of Parish: City: Pastor: Phone: Rites proposed to be celebrated under the 1962 Missal: ???? Mass ???? Baptisms ???? Weddings ???? Funerals
The Ministers
In order to ensure that the rites are properly celebrated, please give the name of the priest(s) who will be
celebrating each of the rites checked above, and detail the specific formation each priest has had to celebrate
those rites. An examination in the rubrics and Latin and/or interview will be scheduled once this form is
received. [Und zen your Ausweis vill be sent.]
Name: Name:
Formation: Formation:
 
The Community
In order to ensure that the requirements of Summorum Pontificum are met, please answer the following:
The request to use the 1962 Missal has come from the faithful, and is required for the good of souls. ???? Yes ???? No
The faithful making this request are a stable community at this parish who adhere to the older usage. ???? Yes ???? No
The faithful making this request do not consider the 1970 Missal invalid and are in full communion. ???? Yes ???? No
How many of the faithful are involved?
The use of the 1962 Missal has been discussed with the Parish Council ???? Yes ???? No
(please attach minutes documenting discussion and the consultative vote of the council)
The parish has been catechized concerning the reasons for the use of the 1962 Missal ???? Yes ???? No
(please attach any catechetical materials used)
The use of the 1962 Missal will remain “extraordinary” and will not interfere with the usual pastoral
care of the parish (please attach Mass schedule, specifying at which Masses the 1962 Missal will be used) ???? Yes ???? No
The parish has all the required liturgical items required to celebrate the liturgy
according to the 1962 Missal. ???? Yes ???? No
If not, what is lacking?
Signature: Date:

[But wait… there’s more!]
 
Appendix B: Reporting Form
The following form is to be completed by the celebrating priest every time a liturgy is celebrated according to
the 1962 Missal. The completed form is to be sent to the diocesan Director of Liturgy. Please add other pages
as necessary.
Name of Parish: City: Priest: Phone: Rite(s) celebrated under the 1962 Missal: ???? Mass ???? Baptism ???? Wedding ???? Funeral ???? Anointing of the Sick
If necessary, was the permission of the proper pastor obtained (in writing)? ???? Yes ???? No ???? N/A
Date: Time: Other priests in attendance: Ministry in the liturgy (e.g., in choir, deacon, subdeacon, lector [Any females substituting for men?]):
Name: ???? Attendance in Choir ???? Specific Ministry:  [Have they been tested too?]
Name: ???? Attendance in Choir ???? Specific Ministry:  [Will they test the females?]
Name: ???? Attendance in Choir ???? Specific Ministry:  [And if they should fail?]
Number of the Faithful in Attendance:  [What about a dress code?]
Were any difficulties encountered during the celebration? ???? Yes ???? No If so, please detail:  [The paperwork.]
Please share any other comments regarding the celebration:  [Don’t get me started.]
Signature: Date:
 
Appendix C: Resources
The May/June 2007 edition of the NewsLetter from the United States Conference of Catholic Bishops Committee on the
Liturgy includes the [mistranslated] text of Summorum Pontificum as well as a helpful “Question and Answer” section. The NewsLetter
may be accessed at: http://www.usccb.org/liturgy/bclnewsletterjune07.pdf.
The standard guide for celebrating the Mass according to the 1962 Missal is The Ceremonies of the Roman Rite
Described, by Adrian Fortescue, J.B. O’Connell, and Alcuin Reid, OSB (14th rev. ed., 2003). Another source is The
Celebration of Mass: A study of the Rubrics of the Roman Missal (3 vol) by John Berthram O’Connell, Bruce Publishing
Co., 1956.  [What about Trimeloni?]
The Missal, as well as Latin-English Sunday Missals for the faithful, are available in an imprint authorized by Cardinal
John O’Connor from Roman Catholic Books, PO Box 2286, Fort Collins, CO, 80522-2286;
http://www.booksforcatholics.com.  [Hang on!  That isn’t the 1962 Missale Romanum!]
The 1964 edition of the Collectio Rituum is available from the Priestly Society of St. Peter Publication Service: Griffin
Road, PO Box 196, Elmhurst, PA 18416; http://store.fraternitypublications.com/. A simple English translation of the
rubrics of the 1962 Missal is also available to be ordered here, as is the liturgical calendar (ordo) for the year.
The Priestly Fraternity of St. Peter, in collaboration with Una Voce America, provides workshops for training priests in
the "Extraordinary Form" of the Roman Rite. The cost for each of these five day workshops is $300.00. To receive more
information or to make a reservation, interested priests should contact: Fr. Goodwin at (402) 797-7700 or email:
seminary@fsspolgs.org or write to: Attn: Mass Workshops, O.L.G. Seminary, P.O. Box 147, Denton, NE. 68339.
The website of the Latin Liturgy Association also contains helpful resources: http://www.latinliturgy.com/.
 

That was tiring.

There were some good points in the bishop’s recent letter.

The norms are on the excessive side and contain things that are simply wierd.  I am glad they are "provisional", since they should simply be swept aside…. and will be when the PCED get’s its document together and promulgates it.

 

This is from Space Weather:

METEOR SHOWER: Earth is about to pass through a stream of dusty debris from near-Earth asteroid 2003 EH1, producing the annual Quadrantid meteor shower. Forecasters expect a brief but intense peak of 50+ meteors per hour over Earth’s northern hemisphere sometime between 0200 UTC and 0700 UTC on Friday morning, Jan. 4th. (Subtract 5 hours to convert UTC to EST.) The timing favors observers in the eastern USA, Europe and western parts of Asia. Winter storms frequently hide this shower from observers on the ground. To avoid such problems, a team of astronomers led by Peter Jenniskens of the SETI Institute plan to fly a plane above the clouds where they can train their cameras on the Quadrantids. Their data may reveal whether asteroid 2003 EH1 is the fragment of a broken-apart comet. Visit http://spaceweather.com for sky maps and more information.

JUST FOR FUN: This is a good time of year to see Orion the Hunter: the constellation rises in the east at sunset. Watching Orion ascend, you may experience the little-known "constellation illusion." The idea is the same as the Moon illusion; constellations viewed near the horizon look abnormally large. Go outside tonight and look. Can you believe your eyes?

I took a walk last night.  It was very clear and very dark.  The stars seemed as if they were mere meters above my raised eyes, rather than thousands of light years.  Orion was amazing.

You know about the controversy at St. Thomas University, in St. Paul, which effectively gave the heave-ho to the local Archbishop as an ex officio member of the board.  There are other reasons to be concerned about the Catholic identity of that school as well.

Someone forwarded to me a letter sent to the University. 

Development Office                                                                           January 3, 2008

University of St. Thomas
P.O. Box 64947
St. Paul, Minnesota  55164-0947

Dear Sir or Madam,

            As a 1989 graduate of the College of St. Thomas, I follow the news about my alma mater with no little interest. Having recently received the latest, glossy print magazine, I would like to be able to donate to St. Thomas, if only to allow the University to recoup the expense undertaken to produce such a high quality product. A few things prevent me from doing so, two in particular.

            Firstly, I am concerned about the direction the University has been taking with regard to its Catholic identity. The recent decision of the board to alter the privileged role that the Archbishop of St. Paul and Minneapolis has as chairman is troubling and seems contrary to the vision of Catholic education presented in John Paul II’s Ex corde Ecclesiae. The planned renovation of the Chapel of St. Thomas Aquinas not only seems contrary to solid liturgical principles (e.g., a moveable instead of a fixed altar) but seems primarily designed to permit the chapel to be more easily used for non-liturgical events (even while a number of other suitable places exist on the campuses for such events). Since my primary reason for attending St. Thomas was a perceived emphasis on fidelity to the Church and the fullness of the Catholic tradition, the steps the University has taken to distance herself from that Catholic identity makes me wary to allow my money to be used for the destruction of something I value deeply.

            Secondly is the issue of fiscal responsibility. The frivolous renovation of the chapel, the third such renovation since the Second Vatican Council, not only undermines the stability of the faith that a permanent chapel ought to engender, but also comes at an exhorbitant cost, when money could clearly be spent better elsewhere.

            I will continue to offer the University of St. Thomas the support of my prayers, with the particular intentions that the board reconsiders its troubling decision to remove the Archbishop of St. Paul and Minneapolis from the chairmanship and that the University seeks to strengthen rather than dilute her Catholic identity. Financially, however, I will instead direct the funds I have at my disposal to Catholic institutions of higher education that espouse the ideals I was taught to value during my time at the College of St. Thomas.

 Sincerely,

[NAME REMOVED]

(BA, History, Classical Languages, ’89)

Via Bettnet we learn the following from the Tolkien Society:

On the 3^rd January 1892 JRR Tolkien was born in Bloemfontein, South Africa. To celebrate this event, on this day each year Tolkien fans around the world are invited to raise a glass and toast the birthday of this much loved author.

The toast is "The Professor".

For those unfamiliar with British toast-drinking ceremonies:

To make the Birthday Toast, you stand, raise a glass of your choice of drink (not necessarily alcoholic), and say the words ‘The Professor’ before taking a sip (or swig, if that’s more appropriate for your drink). Sit and enjoy the rest of your drink.

Sign up to drink a toast to JRR Tolkien here.

The Recovering Choir Director has some news.  Let those in the area of Cornell pay attention.

Iosephus at the Cornell Society reports that on the Octave of Christmas, an Extraordinary Form Low Mass was celebrated at St. James in Trumansburg, some 15-20 minutes northwest of my old stomping grounds. This church will always have a special significance to me as it was there where I experienced — and