Wars and rumors of wars on the TLM and Summorum Pontificum”?

PF’s motu proprio was far far worse than any “unsubstantiated rumors” envisioned. We would be naive to think this isn’t the next step he’ll take.

https://www.lifesitenews.com/blogs/vatican-source-pope-to-attack-ecclesia-dei-communities-in-february

Vatican source: Pope to attack Ecclesia Dei communities in February
LifeSiteFri Dec 3, 2021 - 9:37 am EST

(LifeSiteNews) — A German Catholic website reported that, according to its sources, the Vatican is planning a crackdown soon on the traditional Ecclesia Dei communities, going so far as to implement “papal delegates” for them and suppressing the use of the traditional Roman missal and its sacraments.

LifeSiteNews found a source who confirmed that Rome is preparing for visitations of the three largest communities to take place in February 2022. These are the Priestly Fraternity of St. Peter, the Institute of Christ the King Sovereign Priest, and the Institute of the Good Shepherd.

This development must be seen in light of the attempts by Rome to steer the traditional contemplative orders, such as the Carmelite nuns in Fairfield, Pennsylvania, away from their original and stricter charisms.

On November 30, the German website Summorum Pontificum posted an article (English translation on Rorate Caeli) with concerning news. Informed sources, they wrote, “expect the initiation of measures before the end of this year, which should lead these priestly communities ‘back to the only way of celebrating the Roman rite.’” According to this report, it seems that the people behind Pope Francis’ motu proprio Traditionis Custodes, which essentially aims at abolishing the traditional Roman rite, realized that they first need to crack down on these traditional orders before setting up a new law. The report continues by saying:

Apparently, Rome is of the opinion that the status of the communities as “societies of pontifical right” opens up immediate possibilities of access. For this purpose, “papal delegates” could be appointed who, although they would not replace the existing superior as would a commissioner appointed by the Congregation for Religious Orders, would nevertheless be superior to him. These papal delegates would instruct superiors to take all necessary measures to “reconcile their communities with the spirit of the Council” and, as a fundamental first step toward this, to order the general celebration of the reformed liturgy. On this basis, plans for its inclusion in pastoral care could then be developed in collaboration with local bishops.

Such papal delegates and commissioners are intimately related to visitations, as we know from the experience of the Franciscan Friars of the Immaculate and more recently of the traditional Carmelite nuns of Fairfield, where such a commission might be pending. LifeSiteNews reported in August that sources in Rome were convinced that Pope Francis and his collaborators aim at suppressing the traditional Roman rite and its liturgical life and that they will use spies in order to find out who is not in compliance with the new reform.

As LifeSiteNews was able to learn from a source in Rome, the visitation of the major Ecclesia Dei (ED) communities is being already prepared. Our source said that people are already being interviewed by members of the visitation team headed by Archbishop José Rodríguez Carballo. The visitations of the three major ED communities are to start in February. Carballo, according to the source, is heading all of the visitation commissions for the ED communities. Carballo guided the visitation of the Fairfield nuns that took place at the end of September. Archbishop Carlo Maria Viganò commented on Carballo in a recent statement.

The Ecclesia Dei communities are those orders who, originally having been associated with the Society of St. Pius X, at some point separated and received official approval from Rome to use the traditional Roman rite and live out a traditional Catholic life of faith. They are still called Ecclesia Dei communities, even though Pope Francis suppressed the Ecclesia Dei Commission itself in January 2019. They now fall under the guidance of the Congregation for Religious Life. Among these communities are the Fraternity of St. Peter, the Institute of Christ the King Sovereign Priest, the Institute of the Good Shepherd, and numerous other orders and institutes throughout the world. Because they are exclusively dedicated to the traditional faith and liturgy, they are now especially targeted thanks to the pope’s new July 16 motu proprio Traditionis Custodes.

One senior source in the Vatican told LifeSite: “The goal is the destruction of the Ecclesia Dei communities and of the contemplative orders.”

This morning, Father Andrzej Komorowski, the general superior of the FSSP, told LifeSiteNews that “up to today, no one from Rome has contacted us,” and he added that “I have not received any other information, neither concerning the planned visitation nor concerning other measures related to the motu proprio and the Ecclesia Dei communities.”

LifeSiteNews has repeatedly reportedon the fact that Rome is currently trying to align the female traditional contemplative orders – such as the Carmelites in Fairfield, Pennsylvania and Valparaiso, Nebraska – with the Vatican’s new 2018 instruction Cor Orans, asking these orders to become organized under larger umbrella organizations, and thus to give up their independence and autonomy. The overall tone of these reforms is to urge these contemplative nuns to abandon their strict rule of life and seclusion and become more open to the world. Father Maximilian Dean, a hermit and chaplain to the Fairfield nuns, recently stated that the Vatican is out to “destroy” the contemplative orders.

Dr. Peter Kwasniewski, the editor of the newly published book Traditionis Custodes – From Benedict’s Peace to Francis’s War, commented for LifeSiteNews on the impending measures taken by Rome against the Ecclesia Dei communities. He wrote:

If the people in charge of implementing the motu proprio actually dare to attack the constitutions of these institutes and their principled commitment to the liturgical tradition of perennial worth (which, as Benedict XVI reminded us, is a matter of doctrine, not merely of discipline), then it is fair to say that their efforts will significantly backfire. They may, at worst, blow these institutes into smithereens, but the various ‘fragments’ will remain committed to tradition, and will be even harder to regulate or moderate going forward.

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Giving further insight into how such harsh measure will backfire on Rome, Kwasniewski added that from his “wide experience of the priests and religious of the former Ecclesia Dei groups, they are by no means prepared to just give up the tradition and to ‘transition,’ whether quickly or slowly, to the new liturgical books; rather, they will find clever ways to continue, even going underground if necessary.”

“In short,” the liturgy expert concluded, “the campaign against tradition will lose whether it happens slowly or quickly. I am pretty convinced that the authorities in Rome do not know what they are dealing with and feel that by an exercise of brute power they can uproot this ‘difficulty’ in the life of the post-conciliar Church. No doubt they can do a lot of damage, but uprooting a traditional movement that, at this point, numbers thousands of clergy and millions of faithful will prove to be mission impossible.

“The long-term consequence, however, will be positive: It will be impossible to doubt anymore that the modernists hate tradition and hate even the working of the Holy Spirit in the obvious good fruits of traditional parishes, chapels, monasteries, convents, and so forth. So the efforts of the modernists will poison all the more the entire program of ‘reform’ that they stand for, signing its death warrant.”

Another source in Rome gave LifeSiteNews a similar assessment. He said Pope Francis, at the end of his pontificate and in light of his growing physical weakness, is desperate to destroy tradition within the Church, but that he will lose this battle. “The Enlightenment and Vatican II are gone in the Church,” he stated. He is observing that, even since the publication of Traditionis Custodes, many more Catholics have found their way to the traditional liturgy, some of them even out of protest against Pope Francis’ harsh document. First the COVID lockdowns, and then the restrictions on the Latin Mass, both have effected the opposite of what might have been intended, the source said. Tradition is growing in the Church, and a future pope will have to deal with that fact.

Several prominent voices so far have urged the ED communities as well as the traditional contemplative orders to stay strong and to remain loyal to their original traditional charisms and life of faith, among them Archbishop Viganò, Bishop Athanasius Schneider, and German author Martin Mosebach. Cardinal Gerhard Müller recently criticized the Congregation for Religious Life – which is responsible for these visitations – with the words: “The danger that I see is this: that in the Congregation for the Religious Life, there are people who have no understanding [of] the vita contemplativa.” These people think that the contemplative life “has no practical sense,” Cardinal Müller told LifeSiteNews in October. “But the sense [purpose] of our human, Christian existence is the adoration of God without our own interests.” He added that it makes “no sense to destroy [it], to suppress [it],” and then added, “No Pope has the right to define the ecclesiastical life of this discipline once and forever.”

Mosebach, a famous German Catholic author, in a recent interview with LifeSiteNews supported the idea of resisting at all costs such unjust decisions of Rome against tradition, even if it means that such orders would have to live for a few years in “legitimate illegality.” The contemplative nuns, he added, would have to make sure they protect their properties. All these tradition-oriented groups and individual Catholics might have a difficult time ahead of them, he added, saying:

Canon law does not know positivism in essential questions — no “Hoc volo, sic iubeo [What I wish, I command]!” Only whoever resists [Traditionis Custodes] must expect that the church building will be taken away from the parish and that the priests will be suspended. It may also happen that some parishioners, for whom the Pope’s threatening gesture is still of spiritual significance, no longer dare to attend a ‘forbidden’ Mass. Whoever wants to resist must be prepared to pay a price for it. In my estimation, the price will not be too high — the left wing of the Church has long since stopped following instructions from Rome without having to fear even the slightest sanction. This does not apply to Tradition, however, but the weapons have become blunt — who takes the Church’s penal code seriously anymore?

But also remember that times of persecution were always times of many graces, and it is a true honor to be able to give witness to Christ’s Truth and Tradition. I am convinced that this time of trial is also a time of great honor and holy adventure. Let us remember here the great example that Bishop Schneider has given us through his own experiences in the Soviet Union as a child.

LifeSiteNews has also reached out to the Institute of Christ the King, asking them for comment. We will update this report should we receive an answer.

Dr. Maike Hickson was born and raised in Germany. She holds a PhD from the University of Hannover, Germany, after having written in Switzerland her doctoral dissertation on the history of Swiss intellectuals before and during World War II. She now lives in the U.S. and is married to Dr. Robert Hickson, and they have been blessed with two beautiful children. She is a happy housewife who likes to write articles when time permits.

Dr. Hickson published in 2014 a Festschrift, a collection of some thirty essays written by thoughtful authors in honor of her husband upon his 70th birthday, which is entitled A Catholic Witness in Our Time.

Hickson has closely followed the papacy of Pope Francis and the developments in the Catholic Church in Germany, and she has been writing articles on religion and politics for U.S. and European publications and websites such as LifeSiteNews, OnePeterFive, The Wanderer, Rorate Caeli, Catholicism.org, Catholic Family News, Christian Order, Notizie Pro-Vita, Corrispondenza Romana, Katholisches.info, Der Dreizehnte, Zeit-Fragen, and Westfalen-Blatt.

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https://www.lifesitenews.com/blogs/bombshell-as-a-cardinal-pope-benedict-reportedly-called-marcel-lefebvre-the-most-important-bishop-of-the-20th-century/

As a cardinal, Pope Benedict reportedly called Marcel Lefebvre ‘the most important bishop of the 20th century’
LifeSiteFri Dec 3, 2021 - 2:43 pm EST

VATICAN CITY (LifeSiteNews) — In the summer of 2003, Cardinal Joseph Ratzinger, the future Pope Benedict XVI, reportedly told two priests in a private audience that he considered Archbishop Marcel Lefebvre, the founder of the priestly Society of St. Pius X, to be “the most important bishop of the 20th century with regard to the universal Church.”

LifeSiteNews was able to obtain a written recollection of these words by the German cardinal from one of the two priests present at that 30 minute long meeting in the Palazzo di San Uffizio.

In this conversation, Cardinal Ratzinger apparently honored Archbishop Lefebvre for his work for the Church and admitted that “from my current point of view, I have to agree with Archbishop Lefebvre in retrospect about having his own bishops.”

The entire recollection of Cardinal Ratzinger’s remarks reads, as follows:

1) “It is hard to see what the Church owes to Archbishop Lefebvre, not just for his
‘African period,’ but also later for the Church as a whole. … I consider him to be the most important bishop of the 20th century with regard to the universal Church.”

2. “Had the French episcopate at that time shown even a little more Christian charity and fraternity towards Archbishop Lefebvre, things might have taken a different course…”

3) “From my current point of view, I have to agree with Archbishop Lefebvre in retrospect about having his own bishops. Today after the experience of ’15 years of Ecclesia Dei’, it is clear that such a work as that of the Priestly Fraternity of St. Pius X cannot simply be handed over to the diocesan bishops.”

In 1988, Archbishop Lefebvre had consecrated four bishops without the approval of Rome. He had tried to work with the Vatican and receive their approval, but the obstacles seemed so high, he decided to go the way of disobedience. Among the grave reasons why Archbishop Lefebvre saw the need to consecrate his own bishops to continue his work for Tradition in the Church was his own growing age and, at the same time, the ecumenical 1986 Prayer Meeting in Assisi, at which a Buddha statue was placed on an altar in the presence of Pope John Paul II.

That Ratzinger said Lefebvre was the “most important bishop of the 20th century” is corroborated to some extent by what Bishop Schneider once told Edward Pentin: “Pope Benedict XVI once said about Archbishop Marcel Lefebvre: ‘He was a great bishop of the Catholic Church.’

Bishop Athanasius Schneider spoke about the history of the SSPX in a July 2021 interview. He said that the Society was originally founded 50 years ago in Switzerland with the approval of the local bishop and of the Vatican, but later came “into conflict with the Vatican” for criticizing statements of the Second Vatican Council. They also wanted to celebrate only the Traditional Latin Mass, Schneider explained. The “mistrust” grew between the SSPX and the Vatican when the Pope would not approve their proposed four candidates for episcopal consecration. It was then clear to Lefebvre, Schneider continued, that the Holy See would not “approve” a future SSPX, with its “constructive” criticisms of some “expressions of Vatican II.”

The 1988 consecrations of four of the SSPX’s own bishops then led to the excommunications of Lefebvre, his four bishops, and Bishop de Castro Mayer, who had been present at the rituals.

During the pontificate of Pope Benedict XVI, however, “there were made two very important steps to normalize the situation,” Schneider continued. In 2007, “Pope Benedict issued a [motu proprio] Summorum Pontificum, giving the freedom to the priests to celebrate this Mass; in some way he re-established the rite of the traditional Mass of the Church, which was always one of the main demands of Archbishop Lefebvre and the Society of Pius X.”

In 2009 Pope Benedict removed the excommunication of the four bishops. However, this still left some canonical problems unsolved. It was under Pope Francis that “two other important steps” were taken, according to Schneider. Pope Francis granted SSPX priests the faculties to hear Confessions “all over the world.”

“That was very generous,” Bishop Schneider stated.

He added: “It’s difficult to say that these priests are outside the church or are schismatic when they possess the ordinary faculties of Confession given by the Pope himself. And then the Pope authorized the bishops of the parish priests to grant the priests of SSPX the faculties to assist canonically at marriages, matrimonies.”

The German-Kazakh bishop remarked: “So we see there is a situation which is always closer to a canonical normalization, and this is good. We have to be happy that this situation can be resolved and the SSPX can be present and operate inside the Church for the benefit of the Church, for the renewal of the Church,” for the sake of preserving “the tradition of the faith, in the liturgy, and the spiritual life, because basically, actually the SSPX does no other thing [than] as the Church believed, as the Church worshiped, as the Church lived, until the Council, all these centuries.”

Bishop Schneider concluded that “we have to hope they [the SSPX] will get the full recognition. I hope soon; it would be good. And then the SSPX will be a normal reality as other realities inside the Church. It is necessary for our time in this crisis, in these times of darkness and confusion.” According to the prelate, it is necessary that the Church be enriched by such communities as the SSPX, “priests and laypeople who simply keep the faith of all ages, the Mass of all ages, and this they will do, the priests and faithful of the SSPX.”

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Asked if it is licit to attend SSPX chapels, Bishop Schneider answered that, if there are no other possibilities, “of course, because they can [hear confessions] licitly,” one can “go to the [Sacrament of] Confession with the approval of the pope. And the same priest who gave them…absolution – it would be strange that they cannot assist at his Mass.”

He added that “the Sacraments, the Holy Mass are given for the salvation of souls, for the benefit of the souls. I think that when it is difficult for the normal Catholics to reach the Traditional Mass and there is a possibility closer to the Society of St. Pius X, they can go there or to get a good catechism for the children or young people. Therefore, I think since they are not outside the Church – in spite of some unresolved canonical problems, it seems to me that it is licit that laypeople can go” to SSPX Masses.

These comments by Bishop Schneider show us how today, the role and work of the SSPX is being assessed in very different ways than it was the case in the past, where Catholics used to stress the aspect of disobedience.

The 2003 remarks by then-Cardinal Ratzinger seem to vindicate much of the work of Archbishop Lefebvre who chose to disobey in order to preserve not only the traditional Latin Mass, but also the life of the traditional faith in all of its aspects.

Now that the Ecclesia Dei communities are facing soon visitations from Rome that sure aim at suppressing their original and traditional charisms, they, too, are faced with the question of whether or not they will obey and allow the suppression of Tradition to take place in their midst.

Let us remember that at the time of Archbishop Lefebvre, the Tridentine Mass had been essentially suppressed by Pope Paul VI, just as Pope Francis is attempting to do the same.

Archbishop Carlo Maria Viganò – who has also praised Lefebvre for his work – recently, in August of this year, commented on this matter:

With his Motu Proprio, Benedict XVI restored the Roman Apostolic Mass to the Church, declaring that it had never been abolished. Indirectly, he admitted that there was an abuse by Paul VI when, in order to give authority to his rite, he ruthlessly forbade the celebration of the traditional Liturgy.

Abbé Claude Barthe, a traditional priest and liturgy expert, also recently stated that Pope Paul VI had abrogated the traditional Latin Mass when he said“The Mass of Saint Pius V, when it was abrogated by Paul VI (because it was abrogated, it must be said; Jean Madiran rightly pointed it out), was identical, almost in detail, to what it was in the eleventh century.”

Moreover, Viganò stated last year that he considers “Archbishop Lefebvre an exemplary confessor of the faith, and I think that by now it is obvious that his denunciation of the Council and the modernist apostasy is more relevant than ever.”

In June of 1976, Archbishop Lefebvre ordained a number of priests, even though certain forces in Rome had already tried to suppress the SSPX. In his June 29 homily for that event, he explained what he saw as the clear reason for the attempt at suppressing the SSPX. Here I quote at length:

But if in all objectivity we seek the true motive animating those who ask us not to perform these ordinations, if we look for the hidden motive, it is because we are ordaining these priests that they may say the Mass of all time.1 It is because they know that these priests will be faithful to the Mass of the Church, to the Mass of Tradition, to the Mass of all time, that they urge us not to ordain them.

In proof of this, consider that six times in the last three weeks – six times – we have been asked to re-establish normal relations with Rome and to give as proof the acceptance of the new rite; and I have been asked to celebrate it myself. They have gone so far as to send me someone who offered to concelebrate with me in the new rite so as to manifest that I accepted voluntarily this new liturgy, saying that in this way all would be straightened out between us and Rome. They put a new Missal into my hands, saying “Here is the Mass that you must celebrate and that you shall celebrate henceforth in all your houses.” They told me as well that if on this date, today, this 29th of June, before your entire assembly, we celebrated a Mass according to the new rite, all would be straightened out henceforth between ourselves and Rome. Thus, it is clear, it is evidence that it is on the problem of the Mass that the whole drama between Ecône and Rome depends.

That is to say, it was clear that the SSPX was being disciplined for preserving the Mass of all ages that all traditional Catholics today have come to know and to love so much.

The following comments might be helpful for Catholics today who are members of the Ecclesia Dei communities that very soon face a fatesimilar to that of Lefebvre:

Tomorrow perhaps, in the newspapers, will appear our condemnation. It is quite possible, because of these ordinations today. I myself shall probably be struck by suspension. These young priests will be struck by an irregularity which in theory should prevent them from saying Holy Mass. It is possible. Well, I appeal to Saint Pius V – Saint Pius V, who in his Bull said that, in perpetuity, no priest could incur a censure, whatever it might be, in perpetuity, for saying this Mass. And consequently, this censure, this excommunication, if there was one, these censures, if there are any, are absolutely invalid, contrary to that which Saint Pius V established in perpetuity in his Bull: that never in any age could one inflict a censure on a priest who says this Holy Mass.

Here, Lefebvre spoke words that we have heard in recent articles responding to Traditionis Custodes and its attempt at essentially abrogating the traditional Mass: “This Mass is canonized. He [Pope Pius V] canonized it definitively. Now a Pope cannot remove a canonization. The Pope can make a new rite, but he cannot remove a canonization.”

“He cannot forbid a Mass that is canonized,” the archbishop concluded.

May these words encourage all traditional Catholics now to stand firm, even with joy, and give witness to the Mass of all ages.

LifeSiteNews reached out to Pope Benedict XVI, sending him the memoir of the 2003 meeting with the two priests and asking him for comment. We shall update this report should he respond.

Dr. Maike Hickson was born and raised in Germany. She holds a PhD from the University of Hannover, Germany, after having written in Switzerland her doctoral dissertation on the history of Swiss intellectuals before and during World War II. She now lives in the U.S. and is married to Dr. Robert Hickson, and they have been blessed with two beautiful children. She is a happy housewife who likes to write articles when time permits.

Dr. Hickson published in 2014 a Festschrift, a collection of some thirty essays written by thoughtful authors in honor of her husband upon his 70th birthday, which is entitled A Catholic Witness in Our Time.

Hickson has closely followed the papacy of Pope Francis and the developments in the Catholic Church in Germany, and she has been writing articles on religion and politics for U.S. and European publications and websites such as LifeSiteNews, OnePeterFive, The Wanderer, Rorate Caeli, Catholicism.org, Catholic Family News, Christian Order, Notizie Pro-Vita, Corrispondenza Romana, Katholisches.info, Der Dreizehnte, Zeit-Fragen, and Westfalen-Blatt.

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https://rorate-caeli.blogspot.com/2021/12/urgent-exclusive-roche-christmas.html?m=1

URGENT - EXCLUSIVE - “The Roche Christmas Massacre”: CDW Instruction on Traditionis Custodes to be issued next week
RORATE has learned, and can confirm, that the instruction of the Congregation for Divine Worship (Prefect: Archbishop Arthur Roche) on the application of the motu proprio Traditionis Custodes is to be published next week. (Unless some extraordinary measure prevents the publication of the already approved text.)



The instruction will try (among other things) to impose over the global Church, by violent and illegitimate will of the legislator, the blueprint established for the Diocese of Rome by its Cardinal Vicar months ago regarding all Sacraments other than the Holy Eucharist.



If we gather more details before publication, we will let you know.

***

PRAY FOR THE PROMPT END OF THIS DARK AND SOMBER PERIOD IN CHURCH HISTORY.



RESIST.



SUPPORT ALL CLERGYMEN WHO DARE TO RESIST.



Mater Dolorosa, ora pro nobis!



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Once again, the actual Vatican document proves far worse than we anticipated. They have declared open war on the TLM, yet have no authority to do so.



https://rorate-caeli.blogspot.com/2021/12/a-revolution-of-tenderness-or-roche.html?m=1

"Revolution of Tenderness", or "The Roche Christmas Massacre": A Farce in Eleven Dubia

As reported by this blog a few days ago, the "clarifications" of Traditionis custodes from the CDWDS, which the Pope has given his assent to, have been published today - relentlessly appalling in their attempted suppression of the traditional rites, yet comically absurd in their claim to be "preserving the gift of ecclesial communion by walking together, with conviction of mind and heart". In this current joke of a pontificate, war truly is peace.


The summary of what the Pope and the CDWDS are attempting to do is as follows:

1. Dispensations from art. 3 § 2 of TC can, in principle, be given for the traditional Mass to be celebrated in parish churches. Of course, under the current regime, "decentralisation" means the opposite of what most people would expect it to mean, so the Bishop is to request permission from the CDWDS, who may then graciously allow him to give permission for this, but "only if it is established that it is impossible to use another [non-parish] church, oratory or chapel." Further, once a non-parish church is available, "this permission will be withdrawn."


Of course, "there is no intention in these provisions to marginalise the faithful who are rooted in the previous form of celebration". No, contrary to all appearances, "this is a concession to provide for their good". Unlike the luminaries currently occupying the CDWDS, we plebs are not practiced in this sort of doublespeak. Why, sometimes Archbishop Roche can
believe as many as six impossible things before breakfast!


2. The use of the traditional Rituale Romanum is allowable only for personal parishes, and use of the traditional Pontificale Romanum is absolutely forbidden. Pope Benedict's statement that "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" has officially been chucked down the memory-hole.


3. The canonical right of priests to freely choose not to take part in concelebrated Masses (see Canon 902) is now being treated as "a lack of acceptance of the liturgical reform". Perhaps in the fulness of time there will be someone in the CDWDS who this sort of wrongthink can be reported to.


4. To fulfil the conditions of TC art. 3 § 3, only a Bible in an authorised vernacular translation may be used for the proclamation of the readings at the usus antiquior. I have already pointed out the many problems and issues that will result from this, but the CDWDS is insistent that "no vernacular lectionaries may be published that reproduce the cycle of readings of the previous rite". So, we now have a new Index Librorum Prohibitorum for "modern man" - the traditional lectionary!

5. The CDWDS clarifies that TC art. 4 decentralises power by centralising it, requiring the explicit permission of the Apostolic See for priests ordained after 16th July 2021 to celebrate the traditional Latin Mass. This is "intended to assist the diocesan Bishop in evaluating such a request", presumably as long as the answer the Bishop comes to is "permission denied".

6. The granting of fixed-term, temporary permissions for the celebration of the usus antiquior is clearly desired by the CDWDS to be the norm: "the possibility of granting the use of the Missale Romanum of 1962 for a defined period of time... is not only possible but also recommended". And you'd all better be on your best behaviour, boys and girls, as "the outcome of this assessment [at the end of the ad tempus period] can provide grounds for prolonging or suspending the permission". A new Roman Inquisition of tenderness!


7. Papers, please! Every sacred minister now requires authorisation for celebrations of the traditional Mass - not just priests, but deacons, instituted ministers, etc. - no matter the circumstances. If the priest celebrating your Sunday traditional Mass falls sick, but he's the only priest the Bishop has authorised for such celebrations, then tough. If you're a priest who has permission from your own Bishop to celebrate the usus antiquior but find yourself in another diocese for travel, study, etc., then tough.


8. Finally, no bination using the 1962 Missal, for any reason whatsoever. Canon 905 § 2 doesn't apply here, apparently, because we can just attend Mass "in its current ritual form." How very pastoral!


* * * * *


"Peace, peace" they say, when there is no peace (Jer. 8:11). And there can be no peace, or unity, from this irresponsible, ideological and illegitimate attack on the traditional Roman Rite, and the faithful attached to it.


If it wasn't obvious at this point, then it really should be to all by now: this attempted extermination of the usus antiquior demonstrates that everything this papacy claims to be - "merciful", "accompanying", "listening", "synodal", "tender", "decentralising" - is a vicious lie.


Lord, have mercy on your Church!

 

https://rorate-caeli.blogspot.com/2021/12/father-claude-barthe-we-must-resist.html?m=1


Father Claude Barthe: We Must Resist the Illegitimate Norms on the Traditional Rite - "Vatican hardliners have started a war they can only lose."


Resisting an unjust liturgical law


Michel Janva

Le Salon Beige

December 18, 2021


[Rorate: Father Barthe is well known by our readers. One of the greatest experts in the history of the Traditional movement, and the chaplain of the pilgrimage to Rome, he knows what he talks about.] This morning, the Congregation for Divine Worship published responses to certain provisions of the Apostolic Letter in the form of a "Motu Proprio" Traditionis Custodes. We interviewed Father Claude Barthe.


Father, the offensive against the traditional liturgy seems to be intensifying considerably, judging by the publication on December 18 of responsa, answers to questions asked or supposed to have been asked to the Congregation for Divine Worship.



In fact, the Roman hardliners are extremely determined, as the programmed course of their action shows: the disappearance of the ED Commission; an inquiry among the bishops; a motu proprio; a letter from the Cardinal Vicar of Rome; and today's responses that make Traditionis custodes explicit. They clearly want to create the irreversible. These responses were known essentially through the letter of Cardinal De Donatis of October 7 for the diocese of Rome.


Is it possible for simple Congregational responses to amplify a papal motu proprio?


From the technical-juridical point of view, yes: the Church is an absolute monarchy and the Pope's ministers can, in his name and on his mandate, say the law. In this case, they specify the intention of the legislator. One can hardly argue because the Pope approved these answers in generic form (a weak approval) and not in specific form (the maximum approval). But from a juridical-theological point of view, no: if Summorum Pontificum had found that the ancient Mass was not abrogated and was one of the expressions of the lex orandi, extending this finding by its provisions to the other books (breviary, pontifical, etc.), this was based on a substantive doctrinal judgment. Any "law" to the contrary is without force.


A finding of Summorum Pontificum that nevertheless is overturned by Traditionis custodes.


And that the responsa make explicit and underline: Traditionis custodes posited that the new liturgical books are the only expression of the lex orandi; however, a more restricted use of the old missal was tolerated, provisionally, in order to "facilitate ecclesial communion"; but the other traditional liturgical books (ritual, pontifical) are not included in this provisional tolerance and are therefore prohibited (except for the ritual in personal parishes, and if the bishop allows it).


The whole system is therefore based on the statement of Traditionis custodes, which claims to invalidate that of Summorum Pontificum, but which, in fact, relativizes itself, just as religious freedom claimed to invalidate the previous magisterium until Pius XII.


In concrete terms, what will be prohibited?


The most sensitive consequences of these measures, if they were accepted by those concerned, would be: the prohibition, except in personal parishes, of traditional marriages (but in fact, a certain number of parish priests, who will be asked for their church to celebrate them, will turn a blind eye); the prohibition of traditional confirmations (but one can think that many parents of children to be confirmed will turn to the SSPX bishops); and above all the prohibition of traditional ordinations. This is by far the most serious of all, because it targets the very specificity of traditional seminaries. The Ecclesia Dei institutes will not accept, any more than they will accept the introduction of the new Mass alongside the traditional Mass in their seminaries, which the canonical visitations organized by the Congregation for Religious would want to impose on them. This would be suicide: candidates would withdraw and vocations would stop flowing.


So we must resist this unjust law?


Yes, with the grace of God and the powerful help of prayer. Even if it means gaining time, both in the seminaries and in the field of the apostolate. Of course, conferring ordinations presupposes that bishops are willing to consider that prohibitive provisions do not have the force of law.


And that they accept the risks that may be involved in going beyond them?


Indeed, all of them, bishops, superiors, seminarians, and priests in the field who adopt an attitude of non-acceptance of Traditionis custodes, made explicit by the responsa, will have to assume the risks.


What risks? In the secular world, in order to be adequately prepared, predictive schemes are drawn up which are called crisis scenarios. The worst case scenario - the 1976 scenario for Archbishop Lefebvre - is to be evoked for order: before a planned ordination, the prelate who is going to ordain would be notified of a prohibition of mandato speciali Summi Pontificis, followed by a penalty of suspense a divinis (prohibition to celebrate the sacraments).On the other hand, all sorts of measures against recalcitrant communities are conceivable, the worst (here again for order) being their suppression. But one can also think, why not? if the diplomacy of the interested parties mixes skill in the form and firmness in the substance that there will be only reactions of principle. However, one should not count on this, because this would be to underestimate the determination of the authors of these texts.


We are in the classic framework of a balance of power.


Yes, and fortunately for us dwarfs, the main one is that of Christ who supports his Church. In any case, the balance of power today is much more favorable to the traditional world than it seems, especially in France, where it will not let itself be taken over. Moreover, the dioceses have no interest in the communities settling into a temporary semi-independence (like the IBP in Paris, at the Saint Paul Center). I remain convinced that with Traditionis custodes the Roman hardliners have started a war that they can only lose. But a war that can cause great damage, we must not hide it. We must therefore pray intensely to support those who will have to make decisions.


[Source; Emphases added]