Summorum Pontificum - A debate

Introduction

I became involved in a debate centered on the question as to whether or not the Motu Proprio Summorum Pontificum satisfied the first condition set by the SSPX as a pre-requisite for doctrinal discussions and eventually a canonical regularization.


The impetus for the pre-conditions was the initiative from Rome, approved by Pope John Paul II, proferred by  Cardinal Castrillon Hoyos (see appendix 4).

As a result there was a meeting of the General Council of the SSPX, the Bishops of the SSPX and a delegate of Bishop Rangel.  It was at this meeting in January of 2001, that the pre-conditions were first established. Since that time there has been a number of variations in form, but I think it is more fitting to return to the original statement:

• that the Tridentine Mass be granted to all priests of the entire world
• that the censures against the Bishops be declared null.

Source: http://www.sspxasia.com/Documents/Society_of_Saint_Pius_X/Bishop-Fellays-Letter/Statement-of-Bishop-Fellay-January-22-2001.htm

For the purpose of this article, I will focus on the first condition, that has commonly been called "freedom for the Tridentine Mass".

The topics that I intend to cover are:

• The main points of Summorum Pontificum
• The main points of the letter of Pope Benedict XVI that was issued at the same time as Summorum Pontificum
• The response and acceptance of the SSPX that the promulgation of Summorum Pontificum fulfilled the first pre-condition
• The objections to the acceptance of Summorum Pontificum

Summorum Pontificum - Summary and Comparison with Pre-Condition #1

Summorum Pontificum is organized into seven paragraphs and twelve articles.

The first four paragraphs paint a general picture of the history of the liturgy up to Blessed John XXIII, identifying that the Church's law of prayer corresponds to her law of faith.

After this, before introducing the articles that are the laws being promulgated by the Motu Proprio, Pope Benedict XVI first touches on the liturgy reformed under the rule of Pope Paul VI and amended by Blessed John Paul II. Then he touches on the adherence of 'no small numbers of faithful' to the 1962 liturgy, resulting in the indult of 1984, and the Motu Proprio 'Ecclesia Dei' in 1988.

In order the articles establish the following laws:

• Identify the Novus Ordo Missae (1970) as the ordinary expression of the law of prayer and the Tridentine Missae (1962) as the extraordinary law of prayer in the Latin Rite.
• That it is permissable to celebrate the Mass using the 1962 missal and that this missal was never abrogated.
• In Private Masses (without the people) any Catholic priest in the Latin rite may use the 1962 missal and does not required the approval of his Ordinary.  The exception is for the Easter Triduum when no private Masses are allowed.
• Religious communities can change to the 1962 missal with approval of their Mother House. Whole orders may do so with the approval of the 'Superiors Major'.
• The Faithful may attend the 'private' masses, but cannot be forced to do so.
• A group of faithful, upon request, should be grated regular Masses under the authority of the local Ordinary as per canon law with the proviso that it cannot harm the unity of the Church or lead to discord.
• The 1962 missal can be used on working days on that on Sundays and Feast days, one Mass may also be said using this missal.
• For marriages, funerals and other events the 1962 missal may be used.
• Priests who use the 1962 missal must be qualified to do so and not juridically impeded.
• In non-parish/conventual churches, the Recotr is to grant the permission
• Readings may be given int he venacular
• Establishes the esclation chain for non-compliance with providing a TLM (pastor, diocesan bishop, Ecclesia Dei.  
• Likewise Ecclesia Dei is to help Bishops who have been unable to meet the request of the faithful.
• The earlier ritual may be used for Baptism, Marriage, Penance, and Anointing of the Sick.
• Bishops may also issue the Sacrament of Confirmation using the earlier Pontifical.
• The 1962 breviary may also be used.
• A personal parish or chaplain may be appointed.
• Ecclesia Dir continues with its earlier mandate as well as supervising the observance of the Motu Proprio.

Within the context of the pre-condition of the SSPX the Motu Proprio provides the following:

• Any priest not barred from doing so may use the 1962 missal for masses "without the people" (private masses) and people may attend, without seeking the approval of his local ordinary.
• The missal can be used for groups of faithful all the days of the week, including Sunday where "one such celebration may also be held".

In comparing the Motu Proprio with the first pre-condition "that the Tridentine Mass be granted to all priests of the entire world" we find that the condition is objectively met.  

The SSPX asked for any priest to be able to say the Mass, any priest can say the Mass. 

Letter of Pope Benedict XVI - Summary

The letter that accompanied Pope Benedict XVI's Motu Proprio, while not of the same authority as the Motu Proprio, provides some measure of understanding of the intention behind the law.

The letter primarily appears to be an attempt to allay concerns (stirred up by the media and not a few bishops feeding the media frenzy) of the bishops that this Motu Proprio will not be a reneging on the 'promise' of the Second Vatican Council and the liturgical changes that followed in its wake.

A key element is found at the beginning of the sixth paragraph:

"As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted."  

The Pope then went into the history of the traditionalist movement, the creation of the Pontifical Commission Ecclesia Dei (PCED) and the new norm established by the new Motu Proprio which applied to groups beyond those associated with the PCED communities.

Further, the Pope indicated that new Saints and Prefaces can and should be added to the 1962 missal.  This statement has lead to some concern among traditionalists, as once the PCED has begun to tinker with the Prefaces and list of Saint, the question is will they stop there?

The mind of the Pope, with regards to his motivations for the Motu Proprio and perhaps his relations with the SSPX seems to be summarized thus:

"Looking back over the past ... one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. ...  This glance at the past imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew." 

The Pope then goes on to state that there is no rupture between the two editions of the Roman Missal. He adds that what was held sacred remains so and cannot be suddenly forbidden, the riches that have developed in the Church must be preserved and given their place.

The following paragraph is somewhat disconcerting for some as it is seen as a 'backdoor' to forcing the Novus Ordo Missae upon the traditionalist and PCED congregations.

"Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books.  The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness."

The Pope then concludes pointing out that this does not lessen the authority and responsibility of the local bishops for the liturgy and pastoral care of their dioceses.  He also gives them three years to implement the Motu Proprio and requires of them a report of their progress at the end of this period.

Response and Acceptance of the SSPX

While there were a number of letters and press releases that were issued following the promulgation of Summorum Pontificum, the first  letter by Bishop Fellay (Superior General of the SSPX) and press release can be found in Appendix 5 and 6 respectively.

While aware of the difficulties that lie ahead the SSPX acknowledged that this act of the Pope met the requirements of the first pre-condition.  More importantly, the SSPX held that its primary goal was not for itself but for the Church

"By the motu proprio, Summorum Pontificum, Pope Benedict XVI has reinstated the Tridentine Mass in its rights, and clearly affirmed that the Roman Missal promulgated by St. Pius V had never been abrogated. The Priestly Society of St. Pius X rejoices to see the Church thus regain her liturgical Tradition, and give the possibility of a free access to the treasure of the Traditional Mass for the glory of God, the good of the Church and the salvation of souls, to the priests and faithful who had so far been deprived of it. The Priestly Society of St. Pius X extends its deep gratitude to the Sovereign Pontiff for this great spiritual benefit. "

In general quarters there was the sense of progress in the fight against the crisis in the Church.

The first aspect was the vindication of all the priests who were punished for adhering to the Tridentine Mass, especially in the face of 'official' declarations from the Vatican that the Tridentine Mass had been abrogated.

The second aspect focused on the effect that the admission made by the Pope would have on the life in the Church. 

Objections to the Acceptance 

After the freeing of the Tridentine Mass the SSPX still had to way 2 more years for the fulfillment of the second pre-condition.

Strangely, there are some that hold the opinion that Summorum Pontificum does not satisfy the pre-condition of the SSPX.  Attached below are some of the objections that were raise, along with my responses.

1. The use of the first version of the condition ("that the Tridentine Mass be granted to all priests of the entire world") ignores the other subsequent statements made.
1. There were a number of different forms of the pre-condition mentioned over the interleaving years.  To selectively pick those that are consider 'harder' versus those that are 'softer' adds an unsupportable bias to the argument as to whether or not the first pre-condition was met. To avoid this bias, I have focused exclusively on the first official version of the pre-condition.
2. Abrogration of the 1962 missal as ordinary to extraordinary, two usages of the same rite
1. The request of the SSPX was that the Mass be available to all Priests. This relabelling, etc does not have a direct bearing on the pre-condition as the SSPX did not request that the Tridentine Mass be reinstated as the Ordinary Form.
3. There is danger in telling that BXVI was “an upright person with a great concern for the Church” while he was seen almost everyday in "ecumenical" acts, which in fact were inter-religious ceremonies, downgrading the only true religion at the false religions' level.
1. This does nothing to change the congruence between what was asked and what was acknowledged.
4. Now, there is great danger getting into discussions with those who just want to reduce the SSPX, to bring it to vatican ii:
1. see 3.1
5. The pope never admitted that the 1962 liturgy was never abrogated. What he stated is that John XXIII's missal was never abrogated as an extraordinary rite.
1. " ... the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church." The grammar is clear due to the insertion of the comma - this is an acknolwedgement that the Tridentine Mass was never abrogated.
6. There is a reason to have the word "proinde" in the sentence. The same can be said about the word "uti". "As such it is a good thing notwithstanding the contradictions". Yes, the bait may be delicious for the fish and even nutritious as well, despite the hook. And don't forget that the motu proprio was received as a grace obtained through the Most Holy Virgin Mary's intercession. Such a document with such contradictions a grace?
1. First the SSPX rejoiced that the Mass was available to the Church - this is the focal point.
2. see 3.1
7. Do you consider the danger in the document, that leads to a hybrid rite?
1. This is not in the Motu Proprio but in the accompanying letter. It is the Motu Proprio that acknowledged the right of priest to use the 1962 liturgy.  That the Pope expresses a wish to include new prefaces and Saints is a side issue and has no bearing on the laws set by Summorum Pontificum
8. Yes, the neo-SSPX has agreed that the two preconditions were met, but that is only another of the lies with which the superior general has tried to convince priests and laity of rome's good will towards the Tradition.
1. see 3.1
9. However, there is no way to deny that, for some reason, those who defend Bp. Fellay and the bishop himself try to hide the fact that the motu proprio put the TLM as an extraordinary rite.
1. The point in question is not the status of the TLM vs the NOM. The point in question is whether or not the Motu Proprio made it possible for any priest to say the TLM without being punished by his Bishop.
2. see 3.1
10. The TLM had never lost its right. But, with the motu proprio Summorum pontificum of July 7th of 2007, it lost —de jure—, its status of being the unique ordinary and official form.
1. see 3.1
11. Therefore, the Roman Missal promulgated by St. Pius V is no longer the ordinary expression, and, implicitly, should be considered abrogated as the ordinary expression of the Church's Liturgy.
1. see 3.1
2. As noted the focus on the argument is one whether or not the TLM can be said by any priest who is not barred from doing so.
12. Tradical: The label of "extraordinary form" does not remove the objective fact that S.P. States that any Latin rite priest can say this Mass lawfully.Maybe not the label. What about the conditions stated in the explanatory letter and in the motu proprio itself?So, it is false that any Latin rite priest can say the TLM lawfully according to SP
1. see 3.1
2. Second the Motu Proprio has the force of law, the accompanying letter does not (although some may wish to make it so)
13. Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum.
1. No private Masses may be said during the Easter Triduum.  This does not preclude the use of the 1962 Missal for the Easter Triduum as done by the ED congregations and the Canons of St. John Cantius.
14. Art. 3. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major.
1. This does not prevent individual members from using the 1962 missal, it is focused on a monastery.
15. Art. 5. § 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held.
1. First, there are seven days in a week. The Motu Proprio allows for the use of the Missal on all seven.
2. Second, a priest cannot say more than one mass per day unless he has approval of his ordinary.
3. Third, a review of the published bulletins of the FSSP in Canada and the Canons in Chicago reveals (see below) that the fact proves that there is more to the 'apparent' limitation than meets the eye.
1. The FSSP has three TLM Masses on a Sunday and no NOM's.
2. The Canons have two TLM Masses and two NOM's.
16. A sign that we can trust them, right? How a Catholic can see in a humiliation to the Holy Mass, a sign that a Catholic can trust?
1. see 3.1

The list of objections goes on, but basically follows the same vein, either moving off topic, outside of the Motu Proprio, or misinterpreting the language.

Conclusion

As noted, the issue is whether or not the Motu Proprio granted the "Tridentine Mass ... to all priests of the entire world".

The answer is that any priest in the world can now say the Tridentine Mass any day of the week.  With regards to the apparent restriction to one public Mass on a Sunday, the fact that PCED and diocesan communities have more than one TLM on a Sunday provide incontrovertible proof that article 5.2 does not create a numerical limitation on the number of TLM's that can be said in one Church.

Was the first pre-condition satisfied by the promulgation of Summorum Pontificum.

Yes it was.

Acknowledgements

I would like to acknowledge the contribution of 'Counterrevolutionary' a poster who engaged in the debate with myself at the Ignis Ardens forum.

Appendix 1 - Summorum Pontificum

Source: http://www.lms.org.uk/resources/documents/summorum-pontificum

APOSTOLIC LETTER

SUMMORUM PONTIFICUM

OF THE SUPREME PONTIFF

BENEDICT XVI

GIVEN MOTU PROPRIO

Up to our own times, it has been the constant concern of supreme pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, ‘to the praise and glory of His name,’ and ‘to the benefit of all His Holy Church.’

Since time immemorial it has been necessary - as it is also for the future - to maintain the principle according to which ‘each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church’s law of prayer corresponds to her law of faith.’ (1)

Among the pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe received both the Catholic faith and the treasures of worship and culture that had been accumulated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Office) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel illustrated with their lives the wise provision of their Rule that ‘nothing should be placed before the work of God.’ In this way the sacred liturgy, celebrated according to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its various forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecundated their piety.

Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more effectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and following the exhortations of the Council of Trent, renewed the entire liturgy of the Church, oversaw the publication of liturgical books amended and ‘renewed in accordance with the norms of the Fathers,’ and provided them for the use of the Latin Church.

One of the liturgical books of the Roman rite is the Roman Missal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.

‘It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and when necessary clarified. From the beginning of this century they undertook a more general reform.’ (2) Thus our predecessors Clement VIII, Urban VIII, St. Pius X (3), Benedict XV, Pius XII and Blessed John XXIII all played a part.

In more recent times, Vatican Council II expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, translated into the various languages of the world, were willingly accepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman pontiffs have operated to ensure that ‘this kind of liturgical edifice ... should again appear resplendent for its dignity and harmony.’ (4)

But in some regions, no small numbers of faithful adhered and continue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult “Quattuor abhinc anno,” issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the Apostolic Letter given as Motu Proprio, ‘Ecclesia Dei,’ exhorted bishops to make generous use of this power in favor of all the faithful who so desired.

Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters we establish the following:

Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the ‘Lex orandi’ (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same ‘Lex orandi,’ and must be given due honour for its venerable and ancient usage. These two expressions of the Church’s Lex orandi will in no any way lead to a division in the Church’s ‘Lex credendi’ (Law of belief). They are, in fact two usages of the one Roman rite.

It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents ‘Quattuor abhinc annis’ and ‘Ecclesia Dei,’ are substituted as follows:

Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.

Art. 3. Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or “community” celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues.

Art. 4. Celebrations of Mass as mentioned above in art. 2 may - observing all the norms of law - also be attended by faithful who, of their own free will, ask to be admitted.

Art. 5. § 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church. § 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held. § 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages. § 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded. § 5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.

Art. 6. In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.

Art. 7. If a group of lay faithful, as mentioned in art. 5 § 1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission “Ecclesia Dei”.

Art. 8. A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission “Ecclesia Dei” to obtain counsel and assistance.

Art. 9. § 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it. § 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it. § 2 Clerics ordained “in sacris constitutis” may use the Roman Breviary promulgated by Bl. John XXIII in 1962.

Art. 10. The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.

Art. 11. The Pontifical Commission “Ecclesia Dei”, erected by John Paul II in 1988 (5), continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.

Art. 12. This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.

We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as “established and decreed”, and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.

From Rome, at St. Peter’s, 7 July 2007, third year of Our Pontificate.

____________

(1) General Instruction of the Roman Missal, 3rd ed., 2002, no. 397.

(2) John Paul II, Apostolic Letter “Vicesimus quintus annus,” 4 December 1988, 3: AAS 81 (1989), 899.

(3) Ibid. (4) St. Pius X, Apostolic Letter Motu propio data, “Abhinc duos annos,” 23 October 1913: AAS 5 (1913), 449-450; cf John Paul II, Apostolic Letter “Vicesimus quintus annus,” no. 3: AAS 81 (1989), 899. (5) Cf John Paul II, Apostolic Letter Motu proprio data “Ecclesia Dei,” 2 July 1988, 6: AAS 80 (1988), 1498.

Appendix 2 - Letter Accompanying Summorum Pontificum

Source: http://www.vatican.va/holy_father/benedict_xvi/letters/2007/documents/hf_ben-xvi_let_20070707_lettera-vescovi_en.html

LETTER OF HIS HOLINESS
BENEDICT XVI
TO THE BISHOPS ON THE OCCASION OF THE PUBLICATION
OF THE APOSTOLIC LETTER "MOTU PROPRIO DATA"
SUMMORUM PONTIFICUM
ON THE USE OF THE ROMAN LITURGY
PRIOR TO THE REFORM OF 1970

My dear Brother Bishops,
With great trust and hope, I am consigning to you as Pastors the text of a new Apostolic Letter “Motu Proprio data” on the use of the Roman liturgy prior to the reform of 1970.  The document is the fruit of much reflection, numerous consultations and prayer.

News reports and judgments made without sufficient information have created no little confusion.  There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.

This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.

In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions – the liturgical reform – is being called into question.

This fear is unfounded.  In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy.  The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration.  It is not appropriate to speak of these two versions of the Roman Missal as if they were “two Rites”.  Rather, it is a matter of a twofold use of one and the same rite.

As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted.  At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal.  Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level.  Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood.  This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration.  We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear.  I am speaking from experience, since I too lived through that period with all its hopes and its confusion.  And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.
Pope John Paul II thus felt obliged to provide, in his Motu Proprio Ecclesia Dei (2 July 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of Bishops towards the “legitimate aspirations” of those members of the faithful who requested this usage of the Roman Rite.  At the time, the Pope primarily wanted to assist the Society of Saint Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully.  Unfortunately this reconciliation has not yet come about.  Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio.  On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because Bishops, in such cases, frequently feared that the authority of the Council would be called into question.  Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present Norms are also meant to free Bishops from constantly having to evaluate anew how they are to respond to various situations.

In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities.  This fear also strikes me as quite unfounded. 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 certainly 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.
It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal.  The “Ecclesia Dei”Commission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage.  The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.
I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden.  This glance at the past imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew.  I think of a sentence in the Second Letter to the Corinthians, where Paul writes: “Our mouth is open to you, Corinthians; our heart is wide.  You are not restricted by us, but you are restricted in your own affections.  In return … widen your hearts also!” (2 Cor 6:11-13).  Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject.  Let us generously open our hearts and make room for everything that the faith itself allows.

There is no contradiction between the two editions of the Roman Missal.  In the history of the liturgy there is growth and progress, but no rupture.  What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful.  It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.  Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books.  The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.
In conclusion, dear Brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful.  Each Bishop, in fact, is the moderator of the liturgy in his own Diocese (cf. Sacrosanctum Concilium, 22: “Sacrae Liturgiae moderatio ab Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et, ad normam iuris, apud Episcopum”).

Nothing is taken away, then, from the authority of the Bishop, whose role remains that of being watchful that all is done in peace and serenity.  Should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.

Furthermore, I invite you, dear Brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect.  If truly serious difficulties come to light, ways to remedy them can be sought.

Dear Brothers, with gratitude and trust, I entrust to your hearts as Pastors these pages and the norms of the Motu Proprio.  Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: “Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son” (Acts 20:28).

I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my Apostolic Blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful.
Given at Saint Peter’s, 7 July 2007 

BENEDICTUS PP. XVI

Appendix 3 - Universae Ecclesiae

Vatican Translation (below): http://www.vatican.va/roman_curia/pontifical_commissions/ecclsdei/documents/rc_com_ecclsdei_doc_20110430_istr-universae-ecclesiae_en.html

Alternative LMS translation can be found at this link:
http://www.lms.org.uk/resources/documents/universae-ecclesiae

Other clarifications that were made between the issuance of Summorum Pontificum and Universae Ecclesiae can be found at this link:
http://www.lms.org.uk/resources/motu-proprio-issues/clarifications-of-the-motu-proprio

PONTIFICAL COMMISSION ECCLESIA DEI

INSTRUCTION
ON THE APPLICATION OF THE APOSTOLIC LETTER
SUMMORUM PONTIFICUM
OF HIS HOLINESS BENEDICT XVI
GIVEN MOTU PROPRIO

I.
Introduction

1. The Apostolic Letter Summorum Pontificum of the Sovereign Pontiff Benedict XVI givenMotu Proprio on 7 July 2007, which came into effect on 14 September 2007, has made the richness of the Roman Liturgy more accessible to the Universal Church.

2. With this Motu Proprio, the Holy Father Pope Benedict XVI promulgated a universal law for the Church, intended to establish new regulations for the use of the Roman Liturgy in effect in 1962.

3. The Holy Father, having recalled the concern of the Sovereign Pontiffs in caring for the Sacred Liturgy and in their recognition of liturgical books, reaffirms the traditional principle, recognised from time immemorial and necessary to be maintained into the future, that “each particular Church must be in accord with the universal Church not only regarding the doctrine of the faith and sacramental signs, but also as to the usages universally handed down by apostolic and unbroken tradition. These are to be maintained not only so that errors may be avoided, but also so that the faith may be passed on in its integrity, since the Church's rule of prayer (lex orandi) corresponds to her rule of belief (lex credendi).”[1]

4. The Holy Father recalls also those Roman Pontiffs who, in a particular way, were notable in this task, specifically Saint Gregory the Great and Saint Pius V. The Holy Father stresses moreover that, among the sacred liturgical books, the Missale Romanum has enjoyed a particular prominence in history, and was kept up to date throughout the centuries until the time of Blessed Pope John XXIII. Subsequently in 1970, following the liturgical reform after the Second Vatican Council, Pope Paul VI approved for the Church of the Latin rite a new Missal, which was then translated into various languages. In the year 2000, Pope John Paul II promulgated the third edition of this Missal.

5. Many of the faithful, formed in the spirit of the liturgical forms prior to the Second Vatican Council, expressed a lively desire to maintain the ancient tradition. For this reason,Pope John Paul II with a special Indult Quattuor abhinc annos issued in 1984 by the Congregation for Divine Worship, granted the faculty under certain conditions to restore the use of the Missal promulgated by Blessed Pope John XXIII. Subsequently, Pope John Paul II, with the Motu Proprio Ecclesia Dei of 1988, exhorted the Bishops to be generous in granting such a faculty for all the faithful who requested it. Pope Benedict continues this policy with the Motu Proprio Summorum Pontificum regarding certain essential criteria for the Usus Antiquior of the Roman Rite, which are recalled here.

6. The Roman Missal promulgated by Pope Paul VI and the last edition prepared under Pope John XXIII, are two forms of the Roman Liturgy, defined respectively as ordinaria andextraordinaria: they are two usages of the one Roman Rite, one alongside the other. Both are the expression of the same lex orandi of the Church. On account of its venerable and ancient use, the forma extraordinaria is to be maintained with appropriate honor.

7. The Motu Proprio Summorum Pontificum was accompanied by a letter from the Holy Father to Bishops, with the same date as the Motu Proprio (7 July 2007). This letter gave further explanations regarding the appropriateness and the need for the Motu Proprio; it was a matter of overcoming a lacuna by providing new norms for the use of the Roman Liturgy of 1962. Such norms were needed particularly on account of the fact that, when the new Missal had been introduced under Pope Paul VI, it had not seemed necessary to issue guidelines regulating the use of the 1962 Liturgy. By reason of the increase in the number of those asking to be able to use the forma extraordinaria, it has become necessary to provide certain norms in this area.

Among the statements of the Holy Father was the following: “There is no contradiction between the two editions of the Roman Missal. In the history of the Liturgy growth and progress are found, but not a rupture. What was sacred for prior generations, remains sacred and great for us as well, and cannot be suddenly prohibited altogether or even judged harmful.”[2]

8. The Motu Proprio Summorum Pontificum constitutes an important expression of the Magisterium of the Roman Pontiff and of his munus of regulating and ordering the Church’s Sacred Liturgy.[3] The Motu Proprio manifests his solicitude as Vicar of Christ and Supreme Pastor of the Universal Church,[4] and has the aim of:

a. offering to all the faithful the Roman Liturgy in the Usus Antiquior,considered as a precious treasure to be preserved;

b. effectively guaranteeing and ensuring the use of the forma extraordinaria for all who ask for it, given that the use of the 1962 Roman Liturgy is a faculty generously granted for the good of the faithful and therefore is to be interpreted in a sense favourable to the faithful who are its principal addressees;

c. promoting reconciliation at the heart of the Church.

II.
The Responsibilities
of the Pontifical Commission Ecclesia Dei

9. The Sovereign Pontiff has conferred upon the Pontifical Commission Ecclesia Deiordinary vicarious power for the matters within its competence, in a particular way for monitoring the observance and application of the provisions of the Motu ProprioSummorum Pontificum (cf. art. 12).

10. § 1. The Pontifical Commission exercises this power, beyond the faculties previously granted by Pope John Paul II and confirmed by Pope Benedict XVI (cf. Motu ProprioSummorum Pontificum, artt. 11-12), also by means of the power to decide upon recourses legitimately sent to it, as hierarchical Superior, against any possible singular administrative provision of an Ordinary which appears to be contrary to the Motu Proprio.

§ 2. The decrees by which the Pontifical Commission decides recourses may be challengedad normam iuris before the Supreme Tribunal of the Apostolic Signatura.

11. After having received the approval from the Congregation for Divine Worship and the Discipline of the Sacraments, the Pontifical Commission Ecclesia Dei will have the task of looking after future editions of liturgical texts pertaining to the forma extraordinaria of the Roman Rite.

III.
Specific Norms

12. Following upon the inquiry made among the Bishops of the world, and with the desire to guarantee the proper interpretation and the correct application of the Motu ProprioSummorum Pontificum, this Pontifical Commission, by virtue of the authority granted to it and the faculties which it enjoys, issues this Instruction according to can. 34 of the Code of Canon Law.

The Competence of Diocesan Bishops

13. Diocesan Bishops, according to Canon Law, are to monitor liturgical matters in order to guarantee the common good and to ensure that everything is proceeding in peace and serenity in their Dioceses[5], always in agreement with the mens of the Holy Father clearly expressed by the Motu Proprio Summorum Pontificum.[6] In cases of controversy or well-founded doubt about the celebration in the forma extraordinaria, the Pontifical CommissionEcclesia Dei will adjudicate.

14. It is the task of the Diocesan Bishop to undertake all necessary measures to ensure respect for the forma extraordinaria of the Roman Rite, according to the Motu ProprioSummorum Pontificum.

The coetus fidelium (cf. Motu Proprio Summorum Pontificum, art. 5 § 1)

15. A coetus fidelium (“group of the faithful”) can be said to be stabiliter existens (“existing in a stable manner”), according to the sense of art. 5 § 1 of the Motu Proprio Summorum Pontificum, when it is constituted by some people of an individual parish who, even after the publication of the Motu Proprio, come together by reason of their veneration for the Liturgy in the Usus Antiquior, and who ask that it might be celebrated in the parish church or in an oratory or chapel; such a coetus (“group”) can also be composed of persons coming from different parishes or dioceses, who gather together in a specific parish church or in an oratory or chapel for this purpose.

16. In the case of a priest who presents himself occasionally in a parish church or an oratory with some faithful, and wishes to celebrate in the forma extraordinaria, as foreseen by articles 2 and 4 of the Motu Proprio Summorum Pontificum, the pastor or rector of the church, or the priest responsible, is to permit such a celebration, while respecting the schedule of liturgical celebrations in that same church.

17. § 1. In deciding individual cases, the pastor or the rector, or the priest responsible for a church, is to be guided by his own prudence, motivated by pastoral zeal and a spirit of generous welcome.

§ 2. In cases of groups which are quite small, they may approach the Ordinary of the place to identify a church in which these faithful may be able to come together for such celebrations, in order to ensure easier participation and a more worthy celebration of the Holy Mass.

18. Even in sanctuaries and places of pilgrimage the possibility to celebrate in the forma extraordinaria is to be offered to groups of pilgrims who request it (cf. Motu ProprioSummorum Pontificum, art. 5 § 3), if there is a qualified priest.

19. The faithful who ask for the celebration of the forma extraordinaria must not in any way support or belong to groups which show themselves to be against the validity or legitimacy of the Holy Mass or the Sacraments celebrated in the forma ordinaria or against the Roman Pontiff as Supreme Pastor of the Universal Church.

Sacerdos idoneus (“Qualified Priest”) (cf. Motu Proprio Summorum Pontificum, art 5 § 4)

20. With respect to the question of the necessary requirements for a priest to be held idoneus(“qualified”) to celebrate in the forma extraordinaria, the following is hereby stated:

a. Every Catholic priest who is not impeded by Canon Law[7] is to be considered idoneus (“qualified”) for the celebration of the Holy Mass in theforma extraordinaria.

b. Regarding the use of the Latin language, a basic knowledge is necessary, allowing the priest to pronounce the words correctly and understand their meaning.

c. Regarding knowledge of the execution of the Rite, priests are presumed to be qualified who present themselves spontaneously to celebrate the forma extraordinaria, and have celebrated it previously.

21. Ordinaries are asked to offer their clergy the possibility of acquiring adequate preparation for celebrations in the forma extraordinaria. This applies also to Seminaries, where future priests should be given proper formation, including study of Latin[8] and, where pastoral needs suggest it, the opportunity to learn the forma extraordinaria of the Roman Rite.

22. In Dioceses without qualified priests, Diocesan Bishops can request assistance from priests of the Institutes erected by the Pontifical Commission Ecclesia Dei, either to the celebrate the forma extraordinaria or to teach others how to celebrate it.

23. The faculty to celebrate sine populo (or with the participation of only one minister) in the forma extraordinaria of the Roman Rite is given by the Motu Proprio to all priests, whether secular or religious (cf. Motu Proprio Summorum Pontificum, art. 2). For such celebrations therefore, priests, by provision of the Motu Proprio Summorum Pontificum, do not require any special permission from their Ordinaries or superiors.

Liturgical and Ecclesiastical Discipline

24. The liturgical books of the forma extraordinaria are to be used as they are. All those who wish to celebrate according to the forma extraordinaria of the Roman Rite must know the pertinent rubrics and are obliged to follow them correctly.

25. New saints and certain of the new prefaces can and ought to be inserted into the 1962 Missal[9], according to provisions which will be indicated subsequently.

26. As foreseen by article 6 of the Motu Proprio Summorum Pontificum, the readings of the Holy Mass of the Missal of 1962 can be proclaimed either solely in the Latin language, or in Latin followed by the vernacular or, in Low Masses, solely in the vernacular.

27. With regard to the disciplinary norms connected to celebration, the ecclesiastical discipline contained in the Code of Canon Law of 1983 applies.

28. Furthermore, by virtue of its character of special law, within its own area, the Motu Proprio Summorum Pontificum derogates from those provisions of law, connected with the sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962.

Confirmation and Holy Orders

29. Permission to use the older formula for the rite of Confirmation was confirmed by the Motu Proprio Summorum Pontificum (cf. art. 9 § 2). Therefore, in the forma extraordinaria, it is not necessary to use the newer formula of Pope Paul VI as found in theOrdo Confirmationis.

30. As regards tonsure, minor orders and the subdiaconate, the Motu Proprio Summorum Pontificum does not introduce any change in the discipline of the Code of Canon Law of 1983; consequently, in Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission Ecclesia Dei, one who has made solemn profession or who has been definitively incorporated into a clerical institute of apostolic life, becomes incardinated as a cleric in the institute or society upon ordination to the diaconate, in accordance with canon 266 § 2 of the Code of Canon Law.

31. Only in Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission Ecclesia Dei, and in those which use the liturgical books of theforma extraordinaria, is the use of the Pontificale Romanum of 1962 for the conferral of minor and major orders permitted.

Breviarium Romanum

32. Art. 9 § 3 of the Motu Proprio Summorum Pontificum gives clerics the faculty to use theBreviarium Romanum in effect in 1962, which is to be prayed entirely and in the Latin language.

The Sacred Triduum

33. If there is a qualified priest, a coetus fidelium (“group of faithful”), which follows the older liturgical tradition, can also celebrate the Sacred Triduum in the forma extraordinaria.When there is no church or oratory designated exclusively for such celebrations, the parish priest or Ordinary, in agreement with the qualified priest, should find some arrangement favourable to the good of souls, not excluding the possibility of a repetition of the celebration of the Sacred Triduum in the same church.

The Rites of Religious Orders

34. The use of the liturgical books proper to the Religious Orders which were in effect in 1962 is permitted.

Pontificale Romanum and the Rituale Romanum

35. The use of the Pontificale Romanum, the Rituale Romanum, as well as theCaeremoniale Episcoporum in effect in 1962, is permitted, in keeping with n. 28 of this Instruction, and always respecting n. 31 of the same Instruction.

The Holy Father Pope Benedict XVI, in an audience granted to the undersigned Cardinal President of the Pontifical Commission Ecclesia Dei on 8 April 2011, approved this present Instruction and ordered its publication.

Given at Rome, at the Offices of the Pontifical Commission Ecclesia Dei, 30 April, 2011, on the memorial of Pope Saint Pius V.

William Cardinal LEVADA
President

Mons. Guido Pozzo
Secretary

---

[1] BENEDICTUS XVI, Litterae Apostolicae Summorum Pontificum motu proprio datae, I,AAS 99 (2007) 777; cf. Institutio Generalis Missalis Romani, tertia editio 2002, n. 397.

[2] BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 798.

[3] Cf. Code of Canon Law, Canon 838 §1 and §2.

[4] Cf. Code of Canon Law, Canon 331.

[5] Cf. Code of Canon Law, Canons 223 § 2 or 838 §1 and §4.

[6] BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 799.

[7] Cf. Code of Canon Law, Canon 900 § 2.

[8] Cf. Code of Canon Law, Canon 249; Second Vatican Ecumenical Council, ConstitutionSacrosanctum Concilium, 36; Declaration Optatum totius, 13.

[9] BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 797.

Appendix 4 SSPX Statement of January 2001

PRIESTLY FRATERNITY OF SAINT PIUS X

Statement of Bishop Fellay
to SSPX Members and Friends,
January 22, 2001

(Official Translation)

1. In August, at the end of last summer's pilgrimage to Rome, Cardinal Castrillon Hoyos had a first direct contact with the Society's Bishops.
2. During the month of November the same Cardinal, under a mandate from Pope John Paul II, invited the Superior General to come to see him 'to prepare a visit with the Pope".
3. On December 29, Cardinal Castrillon proposed to Bishop Fellay different elements that could serve towards a possible agreement between Rome and the Society. The Superior General expressed his point of view, his distrust, his apprehension. (Although never before had Rome gone so far in favor of Tradition).
4. On December 30, for a few seconds, the Superior General saw the Pope in his private chapel. (No words of importance were exchanged).
5. On January 13 there was a special meeting of the General Council, of the Society's Bishops and of the delegate of Bishop Rangel, at which were established the principles to guide us in the present situation.
6. On January 16, there was another meeting with Cardinal Castrillon, during which the Superior General exposed the necessity of having guaranties from Rome before going ahead in the details of eventual discussions or an agreement:

• that the Tridentine Mass be granted to all priests of the entire world
• that the censures against the Bishops be declared null.

The principles that are to guide us through this rather new situation are the following:

1. Given that Rome has initiated this effort, it is normal that the Society take it with the seriousness that it deserves.
2. Our distrust is extreme, keeping before our eyes on the one hand the very recent example of the Fraternity of St. Peter, and on the other hand the continuity in the post-conciliar direction, which is constantly reaffirmed.
3. The Society has in no way the intention of modifying its principles and its general goal. The so abundant fruits of Grace, on the one hand, and the conciliar disaster on the other just go to reinforce its determination to conserve Catholic Tradition.
4. If there were to be an agreement it could only be seen in the perspective of giving back to Tradition its rights of citizenship, even if the final triumph will only be obtained gradually.
5. The prayers requested of the members of the Society for the duration of one month do not at all signify our expectation that this will be resolved within that time frame, or with any haste at all. This time of prayer is so that we can request more intensely of Our Lady that She open the hearts of those responsible in Rome and of the Bishops; that She enable us to avoid every trap, and that She might enable the rights of Her divine Son to triumph in the Church.

Menzingen, January 22, 2001

+ Bernard Fellay

Source: http://www.sspxasia.com/Documents/Society_of_Saint_Pius_X/Bishop-Fellays-Letter/Statement-of-Bishop-Fellay-January-22-2001.htm

Appendix 5 SSPX Response to Summorum Pontificum

Superior General's letter about Summorum PontificumThe motu proprio that liberalized the traditional Roman Mass July 7, 2007

Dear faithful, The motu proprio, Summorum Pontificum, of July 7, 2007 re-establishes the Tridentine Mass in its legal right. In the text it is clearly acknowledged that it was never abrogated. And so fidelity to this Mass - for the sake of which so many priests and lay people have been persecuted, or even severely punished, for almost forty years - this fidelity was never disobedience. Today it is only right and just to thank Archbishop Marcel Lefebvre for having maintained us in this fidelity to the Mass of All Time in the name of true obedience, and against all the abuses of power. Also there is no doubt that this recognition of the right of the traditional Mass is the fruit of the vast number of rosaries offered up to Our Lady during our Rosary Crusade last October; let us not forget now to express to her our gratitude. Beyond the re-establishment of the Mass of St. Pius V in its legitimate right, it is important to study the concrete measures issued by the motu proprio and the justification given by Benedict XVI in the letter which accompanies the text: By right, the practical measures taken by the pope must enable the traditional liturgy - not only the Mass, but also the sacraments - to be celebrated normally. This is an immense spiritual benefit for the whole Church, for the priests and faithful who were hitherto paralyzed by the unjust authority of the bishops. However, in the coming months it remains to be seen how these measures will be applied in fact by the bishops and parish priests. For this reason, we will continue to pray for the pope so that he may remain firm following this courageous act. The letter accompanying the motu proprio gives the pope’s reasons. The affirmation of the existence of one single rite under two forms - the ordinary and the extraordinary forms - of equal right, and especially the rejection of the exclusive celebration of the traditional liturgy, may, it is true, be interpreted as the expression of a political desire not to confront the bishops’ conferences which are openly opposed to any liberalization of the Tridentine Mass. But we may also see in this an expression of the "reform of the reform" desired by the pope himself, and in which, as he himself writes in this letter, the Mass of St. Pius V and that of Paul VI would mutually enrich one another. In any event, there is in Benedict XVI the clear desire to re-affirm the continuity of Vatican II and the Mass which issued from it, with the bi-millenial Tradition. This denial of a rupture caused by the last council - already shown in his address to the Curia on December 22, 2005 - shows that what is at stake in the debate between Rome and the Priestly Society of St. Pius X is essentially doctrinal. For this reason, the undeniable step forward made by the motu proprio in the liturgical domain must be followed - after the withdrawal of the decree of excommunication - by theological discussions. The reference to Archbishop Lefebvre and the Society of St. Pius X made in the accompanying letter, as well as the acknowledgment of the testimony given by the young generations which are taking up the torch of Tradition, clearly show that our constancy to defend the lex orandi has been taken into account. With God’s help, we must continue the combat for the lex credendi, the combat for the faith, with the same firmness. Menzingen, July 7, 2007 + Bernard Fellay Source Appendix 6 - SSPX Press Release on the publicatio of Summorum Pontificum PRESS RELEASE BY BISHOP FELLAYSuperior General of the SSPX By the motu proprio, Summorum Pontificum, Pope Benedict XVI has reinstated the Tridentine Mass in its rights, and clearly affirmed that the Roman Missal promulgated by St. Pius V had never been abrogated. The Priestly Society of St. Pius X rejoices to see the Church thus regain her liturgical Tradition, and give the possibility of a free access to the treasure of the Traditional Mass for the glory of God, the good of the Church and the salvation of souls, to the priests and faithful who had so far been deprived of it. The Priestly Society of St. Pius X extends its deep gratitude to the Sovereign Pontiff for this great spiritual benefit. The letter which accompanies the motu proprio does not hide however the difficulties that still remain. The Society of St. Pius X wishes that the favorable climate established by the new dispositions of the Holy See will make it possible —after the decree of excommunication which still affects its bishops has been withdrawn  —to consider more serenely the disputed doctrinal issues. Lex orandi, lex credendi, the law of the liturgy is that of the faith. In the fidelity to the spirit of our founder, Archbishop Marcel Lefebvre, the attachment of the Society of St. Pius X to the traditional liturgy is inseparably united to the faith which has been professed "always, everywhere and by all." Menzingen, July 7, 2007 + Bishop Bernard Fellay Source