Marymas 2011

“By the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.”

_____Pope Pius XII; November 1, 1950

UNIVERSAE ECCLESIAE

INSTRUCTION
Universae Ecclesiae:
on the application of the Apostolic Letter
Summorum Pontificum of
HIS HOLINESS POPE BENEDICT XVI
given Motu Proprio

I.

Introduction:

1. The Apostolic Letter Summorum Pontificum of the Sovereign Pontiff Benedict XVI given Motu 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 and extraordinaria: 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 Responsibilitiesof the Pontifical Commission Ecclesia Dei:

9. The Sovereign Pontiff has conferred upon the Pontifical Commission Ecclesia Dei ordinary vicarious power for the matters within its competence, in a particular way for monitoring the observance and application of the provisions of the Motu Proprio Summorum 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 Proprio Summorum 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 challenged ad 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 Proprio Summorum 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 Dioceses5, 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 Commission Ecclesia 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 Proprio Summorum 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 Proprio Summorum 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 Law7 is to be considered idoneus ("qualified") for the celebration of the Holy Mass in the forma 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 Latin8 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 the Ordo 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 the forma 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 the Breviarium 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 the Caeremoniale 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, Constitution Sacrosanctum 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.

Easter 2011

ALLELUIA ALLELUIA ALLELUIA

XX anniversary of death

Archbishop Marcel F.M.J. Lefebvre

November 29th 1905-March 25th 1991

Grant him eternal rest, O Lord,
and let perpetual light shine upon him.

Septuagesima Sunday 2011

Graciously hear, we beseech Thee,

O Lord, the prayers of Thy people,

that we, who are justly afflicted for our sins,

may for the glory of Thy Name, be mercifully delivered.

Septuagesima is the liturgical period commencing with Septuagesima Sunday (the ninth Sunday before Easter, the third before Ash Wednesday).

Septuagesima is intended to be observed as a preparation for Lent (in Latin Quadragesima), which is in itself a period of spiritual preparation for the great feast of Easter. In many traditionally Catholic places, Septuagesima Sunday marks the start of the carnival season, culminating on Shrove Tuesday, with what is known in Catholic Louisiana as Mardi Gras.

In the Traditional use of the Roman Rite, Alleluia ceases to be said during the celebration of the liturgy of Mass, and at first Vespers of Septuagesima Sunday, two alleluias are added to the closing verse of Benedicamus Domino and its response, Deo gratias, to signal the last utterance of as the Alleluia until the conclusion of Lent.

In addition to the silencing of the Alleluia, the Gloria will also not be used on Sundays until Holy Thursday, though it will continue to be said for feast days. The Church also assumes the penitential violet for all ferial celebrations.

O. L. Walsingham Ordinariate

Today, January 15th, at the Cathedral of the Most Precious Blood in Westminster England, Archbishop Nichols ordained three former Anglican bishops to the Catholic Priesthood. The Ordination of the three was also the occasion for the initiation of the English Ordinariate of Our Lady of Walsingham. The Ordinariate is a canonical structure similar to a diocese, created by the Holy Father for Anglicans who wishing to enter into full communion with the Church, also desire at the same time to preserve elements of Anglican Christianity--not at odds with the Faith--that have significant cultural value to them.

The three newly ordained are: Frs. John Broadhurst, Andrew Burnham and Keith Newton. The Holy Father has named Fr. Newton, 59, first ordinary of the new ordinariate.

O.L. of Prompt Socor January 15th

Notre-Dame de Bon Secours

In 1812, a terrible fire ravaged the city of New Orleans, Louisiana. A high wind rapidly drove the flames toward the Ursuline convent, and the order was given for the nuns to leave the cloister. Sister Anthony, a lay sister, placed a small statue of Our Lady of Prompt Succor on a window sill facing the fire, and she and Mother Saint Michel prayed, "Our Lady of Prompt Succor, we are lost unless you hasten to our help." Instantaneously, the wind changed, and the convent was out of danger. Once again, Our Lady had hastened to set her seal of approval on the work of the Ursulines and the spread of the faith in the South.

The Ursuline Monastery of New Orleans was founded under the auspices of Louis XV of France by a band of French Ursulines in 1727. Soon after their arrival, the nuns began to teach the children of the colonists, to instruct the Indian and Negro races, and to nurse the sick in a hospital placed under their care. Other sisters came from France,and in 1763 when Louisiana became a Spanish possession, Spanish sisters helped to carry on the work. In l800 when Louisiana again became French territory, the Spanish sisters left for Havana Cuba, fearing that the horrors of the recent French revolution would be repeated in the colonies. Thus, by l803, only seven Ursulines remained to carry on the boarding school, day school, orphanage, courses of instruction for the Indians and Negroes, and the nursing of the sick. The superior appealed to a cousin of hers in France, Mother St.Michel, for aid and personnel.

Mother St. Michel had been driven from her convent by the Reign of Terror, and as soon as the first indication of religious tolerance appeared, she had, with another young woman, opened a boarding school for young girls which was beginning to realize all the hopes the bishop of her diocese had for it. Her bishop was happy to have such a zealous worker among his flock, and did not want to lose her. On receiving the appeal from her cousin, Mother St. Michel asked her spiritual director for his advice. He demurred. On direct appeal to the bishop, the answer came, "Only the Pope can give you authorization." This reply amounted almost to a definite "no", as the Pope was in Rome, a virtual prisoner of Napoleon, and his jailors were under strict injunction not to allow him to correspond with anyone. Additionally, there was no reliable way of sending messages. Nonetheless, Mother St. Michel wrote her request, concluding, "Most Holy Father, I appeal to your apostolic tribunal. I am ready to submit to your decision. Speak. Faith teaches me that you are the voice of the Lord. I await your orders. `Go' or `Stay', from Your Holiness will be the same to me."

The letter had been written for three months, but no opportunity had presented itself to send it. One day, as she was praying before a statue of Mary, Mother felt inspired to call on the Queen of Heaven with these words, "O Most Holy Virgin Mary, if you obtain a prompt and favorable answer to my letter, I promise to have you honored in New Orleans under the title of Our Lady of Prompt Succor."

That Mother St. Michel's trustful prayer was pleasing to Our Lady, and that she wished to be honored in the New World under this title are shown by the prompt and favorable reply she received. The letter was dispatched on March 19, l809, and the reply is dated in Rome on April 28.

That the reply directed Mother to place herself at the head of religious aspirants and go to Louisiana is miraculous in itself. The Pope was well aware of the need for workers such as Mother in France. Many would be needed to regenerate that which the Revolution had torn down. Nonetheless, he gave his approval of her voyage, and her bishop acknowledged that his hopes to keep her in France were defeated. He requested the privilege of blessing the statue of Our Lady which Mother St. Michel had commissioned according to her promise.

On the arrival of the pious missionaries in New Orleans in December of l8l0, this precious statue was solemnly installed in the convent chapel, and from that time the veneration to Mary under the title of Our Lady of Prompt Succor has been constantly growing and spreading all across the United States.

The victory of Andrew Jackson's American forces over the British in the Battle of New Orleans, in l8l5, is another favor attributed to the all-powerful intercession of Our Lady of Prompt Succor. Before the battle, the terror-stricken, weeping mothers, sisters, and daughters of Jackson's valiant little band spent the night in prayer in the chapel of the convent. They begged Our Lady for help for their men on the plains of Chalmette. On the morning of January the 8th, the statue of Our Lady of Prompt Succor was moved above the main altar and the Ursulines made a vow to have a Mass of Thanksgiving sung annually should the Americans be victorious. At the moment of Communion, a courier rushed into the chapel announcing the enemy`s defeat. Jackson himself acknowledged Divine intervention on his behalf, and came in person with his staff to thank the nuns for their prayers. The vow made by the Ursulines has been faithfully kept for over 150 years.

The chronicles of the Ursuline monastery record numerous favors, both spiritual and temporal, wrought through the intercession of Our Lady of Prompt Succor. Rome has officially approved the devotion. By Papal decree in l85l, Pius IX authorized the celebration of the feast of Our Lady of Prompt Succor and the singing of the yearly Mass of Thanksgiving on January 8. In 1894, Pope Leo XIII indulgenced the Confraternity, and in l897 raised it to the rank of an Arch-confraternity.

The statue was solemnly crowned by the papal delegate in l895. This was the first ceremony of this type in the United States. In l928, a new shrine in Our Lady's honor was consecrated, and by a decree of the Sacred Congregation of Rites, the Holy See approved and confirmed the choice of Our Lady of Prompt Succor as the principal patroness of the City of New Orleans and the State of Louisiana. The patronal feast was set for January 15. In l960, the solemn sesquicentennial of the arrival of Our Lady of Prompt Succor in Louisiana was celebrated.

When we invoke Our Lady under this title, we are telling her that our needs are great and pressing, and that we hope and expect much from her. Our confidence need know no bounds as Our Lady's power equals her love. May devotion to Mary under this hope-inspiring title continue to grow and spread.