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                               VIS-Press releases

LETTER FROM POPE TO BISHOPS ON "SUMMORUM PONTIFICUM"

VATICAN CITY, JUL 7, 2007 (VIS) - Given below is the text of the English-
language version of Benedict XVI's Letter to all the bishops of the world
concerning his Motu Proprio "Summorum Pontificum," which was published today:

"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' (July 2, 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 St. 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 unable 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.

"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.'

"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."
BXVI-LETTER/MOTU PROPRIO/SUMMORUMVIS 070707 (1860)

SUMMARY

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