Dear Readers....Let's go to the source in this matter.....!
NOTE: All Bishops govern and authorize Ordinations and the liturgical norms to be used for Ordinations which take place in their Dioceses, even when retired or guest Bishops in the Diocese perform such Ordinations.
As the Responsa ad Dubia makes clear, Rome has forbidden the use of the Pontificale Romanum indicating it is not to be used in any diocese...ever.
Nonetheless, those Bishops who ordain FSSP Priests have faithfully continued to use the Pontificale Romanum for FSSP Ordinations. These Sacred Texts preserve the ancient Rites of Ordination unadulterated by Modernism, which is why it is so urgently necessary to preserve the use of the Pontificale Romanum.
Let us all pray, dear readers, that all the Ecclesia Dei Institutes established to preserve these sacred Rites and Traditions continue faithful in their obedience to God and to their Constitutions to do precisely that.
RESPONSA AD DUBIA
on certain provisions of the
Apostolic LetterTRADITIONIS CUSTODESissued “Motu Proprio” by the Supreme Pontiff
FRANCISTo the proposed question:Is it possible, according to the provisions of the Motu Proprio Traditionis custodes, to celebrate the sacraments with the Rituale Romanum and the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council?The answer is:Negative.The diocesan Bishop is authorised to grant permission to use only the
Rituale Romanum (last
editio typica 1952)
and not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council. He may grant this permission only to those canonically erected personal parishes which, according to the provisions of the Motu Proprio
Traditionis custodes, celebrate using the
Missale Romanum of 1962.
Explanatory note.The Motu Proprio
Traditionis custodes intends to re-establish in the whole Church of the Roman Rite a single and identical prayer expressing its unity, according to the liturgical books promulgated by the Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council and in line with the tradition of the Church.
The diocesan Bishop, as the moderator, promoter and guardian of all liturgical life, must work to ensure that his diocese returns to a unitary form of celebration (cf. Pope Francis, Letter to the Bishops of the whole world that accompanies the Apostolic Letter Motu Proprio data
Traditionis custodes)
.This Congregation, exercising the authority of the Holy See in matters within its competence (cf.
Traditionis custodes, n. 7), affirms that, in order to make progress in the direction indicated by the Motu Proprio,
it should not grant permission to use the Rituale Romanum and the Pontificale Romanum which predate the liturgical reform, these are liturgical books which, like all previous norms, instructions, concessions and customs, have been abrogated (cf. Traditionis custodes, n. 8).After discernment the diocesan Bishop is authorised to grant permission to use only the
Rituale Romanum (last
editio typica 1952) and
not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council. This permission is to be granted only to canonically erected personal parishes which, according to the provisions of the Motu Proprio
Traditionis custodes, celebrate with the
Missale Romanum of 1962. It should be remembered that the formula for the Sacrament of Confirmation was changed for the entire Latin Church by Saint Paul VI with the Apostolic Constitution
Divinæ consortium naturæ (15 August 1971).
This provision is intended to underline the need to clearly affirm the direction indicated by the Motu Proprio which sees in the liturgical books promulgated by the Saints Pope Paul VI and Pope John Paul II, in conformity with the decrees of the Second Vatican Council, the unique expression of the
lex orandi of the Roman Rite (cf.
Traditionis custodes, n. 1).
In implementing these provisions, care should be taken to accompany all those rooted in the previous form of celebration towards a full understanding of the value of the celebration in the ritual form given to us by the reform of the Second Vatican Council.
This should take place through an appropriate formation that makes it possible to discover how the reformed liturgy is the witness to an unchanged faith, the expression of a renewed ecclesiology, and the primary source of spirituality for Christian life.