The intrepid Andrea Tornielli has on his blog a note about the upcoming Instruction for Summorum Pontificum.
Here, in my fast translation, is the heart of the matter.
Above all, the instruction confirms that the Motu Proprio is universal law of the Church and that all are bound to apply it and guarantee that it be appled. The Instruction affirms that the possibility of celebration in the old rite was assured where ever there are groups of the faithful who request it. In the text it is not made more precise any minimum numer of the faithful who must constitute the group.
It is said on the other hand that it is good – in accord also with the Post-synodal exotation on the Eucharist – that seminarians study Latin and know celebration according to the old form. [That exhoration doesn't, I believe, mention that seminarians should know the old rite, but it does talk about Latin. So does the 1983 Code of Canon Law... in no uncertain terms.] The “sacerdos idoneus”, for celebration with the pre-Conciliar missal, does not have to be an expert Latinist, but that he know and understand what he is reading and is called to pronounce during the rite. [This may go a little beyond what a normal interpretation of law suggests. I will stick with what Card. Egan said and what seems reasonable : since favoribilia ampliantur and odiosa restringenda, it seems that a priest needs to be able to pronounce the texts properly. It is great if he can do more.]
The Pontifical Commission “Ecclesia ei”, which for two years has been part of the Congregation for the Doctrine of the Faith, will be established as an organism called to settle questions and controversies, making judgments in the name of the Pope.
Bishops must not and cannot promulgate norms that restrict the faculty conceeded by the Motu Proprio, nor can they change the conditions. They are called, instead, to apply it.
The Triduum can also be celebrated in the pre-Conciliar rite where there is a stable group of the faithful bound to the older liturgy. Members of religious orders can use the Missal in their respective preconciliar rites.
After this, Tornielli, in a paragraph of tortured Italian, describes what is going on with the Ambrosian Rite. In a nutshell, the Ambrosian Rite is not mentioned. The Pont. Comm. “Ecclesia Dei” does not have competence over the Ambrosian Rite, instead, the Congregation for Divine Worship does. It is like that the there will be a subsequent move to clarify the situation of the Ambrosian Rite, since it is the Pope’s obvious desire that the faithful have the older rites available if they want them. In the past, when there have liturgical reforms, the Roman Rite received attention first, and the other rites followed. That may be the situation here.
If this is the main thrust of the Instruction, we have to say that it is favorable to those who desire an even wider use of the older form of the Roman Rite. I am sorry for those attached to the Ambrosian Rite, but I suspect something will be done about that too when the reorganization of the Congregation takes place. Who knows.
Still, this is positive.
I draw your attention to the point about no minimum number of people being required, at least not specified, for there to be a “group”. This is good. The less said about numbers, the better. Also, the matter about the Triduum is positive. Let there also be the Triduum in the older rite for Catholics who desire to participate, if they can pull it off well. Why should bishops be troubled with questions like that when they are burdened with far more pressing issues.
The point about priests and seminarians and Latin needs a comment. When bishops ordain men to the diaconate and priesthood, someone stands up and attests that they are properly trained. But the Code of Canon Law specifically says that seminarians must be very well-trained in Latin (c. 249). So, if they aren’t, why are the formators telling bishops that they are well-trained? These are seminarians and deacons and priests of the LATIN CHURCH and there is a specific canon that covers this point of training. Furthermore, the Latin Rite has two forms. Are seminarians well-trained and ready for service if they don’t know their Rite? Moreover, Sacrosanctum Concilium states that pastors must make sure that their flocks can both sing and speak in both their mother tongue and Latin all the parts which pertain to them. How does that happen if they themselves have no use fo the Latin language for the Rite which they are bound to celebrate for God’s people?
Okay… I’m finished.