Summorum Pontificum Clarification due before Christmas



The Classical Latin Mass celebrated in Germany in the ruins



As indicated on this blog earlier there now seems to be further confirmation of the great "Clarrification Document" according to German Catholic website Kathnews.de, the famous clarification document on Summorum Pontificum, which has been promised almost since the publication of the memorable Motu Proprio, is ready and should be published shortly, perhaps even before Christmas.

Eminent Sense and sensibility

Well, as you are no doubt aware all the Latin Rite Bishops of the world have by now sent off their Summorum Pontificum Reports to Rome (along with a great many regional reports by laypeople) as required by the Holy Father. 

It cannot have escaped the attention of the authorities to whom these documents have been sent that these reports are from the same people who systemically failed to implement the Ecclesia Dei Decree of John Paul II, with some noteable exceptions.  Yet despite it's failure at one level, the decree did make it clear that to desire the Classical Roman Rite was a "rightful aspiration"  The use of the term "rightful" was a significant turning point for those who had fought so hard for this rite.  The erection of religious institutes devoted to the use the "liturgical books of 1962" gave traditional catholics the opportunity to prove what they had for so long proclaimed; that young people where not only attracted to the traditional liturgy but that they where also attracted to the challenges of the traditional religious life both male and female.

The release of Summorum Pontificum took the rightful aspiration even further.  It recognised the attempt to suppress the Usus Antiquior as an injustice, by affirming that the rite hand never been legally forbidden whilst proclaiming it "rightful" to desire the traditional liturgy, which must be perceived "as a treasure for the whole church".  In other words you would have to question the thinking of any priest who would deny that the "extraordinary form" or "Usus Antiquior" was anything but a treasure of the church.  Puting aside the reality that few clergy perceive, let alone think about the "Usus Antiquior" in these terms, they are nevertheless aware that whilst they may not have met any "traditional catholics" lattely they very well might in the near future.  They are also vaguely aware that these people are on the increase and that their attitude is supposed to be a welcoming one, despite their best instincts. Of course the fact is that no authority is required beyond that required for the celebration of the new rite.  Neither Bishop nor Prior nor Parish Priest need approve, nor necessarily be informed other than for the reason of common courtesy.

So where to from here? What will come in response to the reports? Let us take a Sybilic glance into the future.

 Summorum Pontificum asks for nothing less than equity, and it accords at least a status of legal parity to the Usus Antiquior.

Could this sense of equality be taken to one place that will ensure the survival of the Classical Roman Rite and even ensure its restoration to the altars of our own diocese?

The answer in short is yes.

How eminently sensible it would be to cause every (latin rite) seminary in the world to instruct it's seminarists in how to celebrate both rites.  How wonderful if our seminaries where caused to add to their curriculae instruction in who to celebrate the Usus Antiquior.  This would of course have to be done in conjunction with enforcement of the requirement that all Latin Rite seminarians be taught latin.

TIME TO GET THAT REPORT READY MY LORD

The Bishops are due to submit their reports to Rome on the implementation and any problems encountered in response to the Holy Fathers accompanying letter to Summorum Pontificum.

1.  Do the laity have a veiw about the implementation of Summorum Ponticificum in the Diocese of Wollongong?  Yes - very strong views.

2.  Have the laity been consultated at any stage about the implementation of Summorum Pontificum? No - not at any stage.

3.  Has their been any change to the number of Extraordinary Form Masses celebrated in the Diocese since before the Motu Proprio?  No - despite requests there has not been any increase - most people leave the diocese on Sundays.

4.  Have there been any attempts to identify the needs of those attached to the Extraordinary Form of the Mass in the diocese?  No. - not at any point.

5.  If a report to the Ecclesia Dei Commission regarding the implementation of Summorum Pontificum is sent misrepresenting the facts mightn't there be a backlash in the diocese from those who until now have exercised patience and good will toward the bishop and his advisors. I suspect that if people think that they have been ignored, overlooked or marginalised there is a threshold of patience and this issue may represent that threshold.

THE TRAPPIST ABBEY OF MARIAWALD - Cistercian Rite & Vocations

FROM TRADITIONAL VOCATION BLOG

Readers will remember the heroic decision of the Trappist Abbey of Mariawald to seek the benefit of the provisions of Summorum Pontificum to permit the restoration of the traditional rule and liturgy in the Abbey. Readers will understand the difficulties that would face any community that turned its face back to the venerable traditions abandoned by the rest of their Order.

The Abbey of Mariawald is by no means large, even by modern standards, with a total community of 11 present as of the beginning of 2009. However, if fruits are yet to appear, there are the shoots of growth. It was announced that from the feast of the Purification, 2nd February, the Abbey has commenced a programme of formation for new postulants and novices.

In fact, three postulants, one of them a Priest formerly of the Archdiocese of Hamburg, were received into the Abbey within one year of the application of Summorum Pontificum to the Abbey. One was later received into the Noviciate as Brother M. Dominic and the Priest was received as a novice under the name of Father M. Ignatius. Effectively, almost half the community consists of members in formation, a unique claim among Trappist monasteries.

As the abbot of Maria Wald, Dom Joseph Vollberger OCSO has said, the Abbey has decided to institute a programme of formation within the monastery to train monks, organized and supervised by Dr. Dr. Erich F. Zehle as a delegated principal of studies. It is fundamental for proper formation that the monks remain in the monastic community and operate in the very well-equipped library of the monastery conducting their studies in a reasonable peace.

On the feast of Candlemas, the 2nd February, 2010, the summer semester of the academic year 2010/2011 commenced. Since the Abbey, with papal privilege, returned to the ancient customs of the Trappists after the usage of Monte Cistello of 1964, it has experienced an influx of postulants, some of whom are now novices.

Prof. Dr. Klaus Berger will teach exegesis and the noted philosopher, Prof. Dr. Robert Spaemann has promised to participate in the formation programme. Other subjects will include general canon law and the Constitutions of the Order, the ratio institutionis, the provisions of the General Chapter and the traditions of the Order.

Seminars, lectures, tutorials and revision courses will lead to a solid philosophical, theological, historical and linguistic training for the holy priesthood. If their superiors approve it, monks and clerics of other monasteries and institutes of consecrated life will be admitted to the programme of formation.

Those wishing to stay at the monastery guest house can contact the porter here.

Patronal Feast of Gwynneville - Missa Cantata - Sunday 1st of February 3.00pm, according to the "More Ancient Use"

Bridget (Brigid, Bride, Bridey) of Kildare was born around 450 into a Druid family, being the daughter of Dubhthach, court poet to King Loeghaire. At an early age, she decided to become a Christian, and she eventually took vows as a nun. Together with a group of other women, she established a nunnery at Kildare.

She was later joined by a community of monks led by Conlaed. Kildare had formerly been a pagan shrine where a sacred fire was kept perpetually burning.Rather than stamping out this pagan flame, Bridget and her nuns kept it burning as a Christian symbol. (This was in keeping with the general process whereby Druidism in Ireland gave way to Christianity with very little opposition, the Druids for the most part saying that their own beliefs were a partial and tentative insight into the nature of God, and that they recognized in Christianity what they had been looking for.)

As an abbess, Bridget participated in several Irish councils, and her influence on the policies of the Church in Ireland was considerable.Many stories of her younger days deal with her generosity.

TWO VERSIONS OF ST BRIGID'S PRAYER

"I would like the angels of Heaven to be among us.

I would like an abundance of peace.

I would like full vessels of charity.

I would like rich treasures of mercy.

I would like cheerfulness to preside over all.

I would like Jesus to be present.

I would like the three Marys of illustrious renown to be with us.

I would like the friends of Heaven to be gathered around us from all parts."

&

I wish I had a great lake of ale for the King of kings, and the family of heaven to drink it through time eternal.

I wish I had the meats of belief and genuine piety, the flails of penance, and the men of heaven in my house.

I would like keeves of peace to be at their disposal, vessels of charity for distribution, caves of mercy for their company, and cheerfulness to be in their drinking.

I would want Jesus also to be in their midst, together with the three Marys of illustrious renown, and the pople of heaven from all parts.

I would like to be a tenant to the Lord, so if I should suffer distress, He would confer on me a blessing. Amen

BISHOP OF WOLLONGONG, PASTORAL REFLECTION ON SUMMORUM PONTIFICUM

The pastoral letter below is an extaordinary document, which clearly states the way in which the Bishop of Wollongong has read not only 'Summorum Pontificum" but the adjoining document which was sent to all bishops. It ignores many of the points which the Pope has clearly made in both documents. It also explains why to date the diocese has not made adequate pastoral provision for those who wish to attend the usus antiquior exclusively.

_______________________

DIOCESE OF WOLLONGONG

DIOCESAN CURIA

Catholic Church Offices

PO Box 1239

Wollongong NSW 2500

Australia86-88

Market Street

Tel: +61 2 4253 0900

Fax: + 61 2 4253 0977

BISHOP PETER'S PASTORAL REFLECTION ON POPE BENEDICT'S APOSTOLIC LETTER MOTU PROPRIO "SUMMORUM PONTIFICUM"

Pope Benedict's motu proprio of 7 July 2007, which allows a freer use of what he rightly calls the "extraordinary" form of the liturgy according to the Missal of St Pius V reformed by Bl. John XXIII 1962, comes into force today, 14 September 2007.

"The "ordinary" form of the Mass embodies the reform of the Second Vatican Council in the 1970 Missal of Pope Paul VI. This remains the usual liturgical expression for the celebrating the Eucharistic Sacrifice and may be celebrated in English or Latin.

Both these expressions of the Latin Rite are united as one, because which ever form of the liturgy i being used, the same mystery is being celebrated. So, speaking, writing or thinking in terms of two rites (Tridentine and Post Vatican II) should be avoided.

The Mass in the sacrament of our unity in Christ and must not provoke division.The Tridentine expression of the Mass nurtured my young faith until after I was ordained, as it nurtured the faith of countless millions.Yet the Second Vatican Council in fact crystallised and made official the rich fruit of the biblical, theological and liturgical development of doctrine in the decades that preceded the Council.

Personally I have always felt that Pope Pius XII was quite prophetic with his encyclicals in the 1940s on the Mystical Body of Christ (Mystici Corporis), Scripture (Divino Afflante Spiritu) and the Liturgy (Mediator Dei). The seeds of Vatican II are there. It is also worth remembering that it was Pius XII in the 1950s who effected changes in the Missal of St Pius V by restoring the Holy Week Rites, especially the Triduum, including their proper hours of celebration: Evening Mass of the Lord's Supper; the Good Friday afternoon celebration of the Passion; and the Easter Vigil being a Holy Saturday night celebration.

The very first document the Vatican Council promulgated was on the Sacred Liturgy. This expressed in our liturgical celebrations, the central axiom that underpinned the major new emphasis of Vatican II: to mirror the full and active participation in the governance and pastoral life of the Church, at a diocesan and parish level, through finance and pastoral councils and the laity's witness to Christ in secular society.

Hindsight, of course, is a wonderful thing. I have personally felt that if the freedom to celebrate the Tridentine form of Mass had not been proscribed in 1970, and the clergy and faithful had been better educated to understand the theology of Vatican II, possibly the Missal of Pope Paul VI may have been more reverently and adequately accepted, appreciated and celebrated. This may have lessened resistance to misunderstood change which, in some cases, resulted in a hardening of attitudes.

The intention of Pope Benedict's motu proprio is to facilitate reconciliation for people who felt ostracised or marginalised or had joined schismatic groups in response to the Missal of Pope Paul VI.

The Holy Father is seeking to restore unity within the Church. He wants to assist those still attached to the Tridentine expression of Mass. I do not see that the Pope is intending his legislation to attract new recruits to what he now calls the "extraordinary" form of the Mass.

The "extraordinary" form of the Mass cannot be imposed on a congregation by a celebrant. In Art 5§1 the Pope sets out the limits for its celebration.

In the Diocese of Wollongong, for some years now, the Tridentine "extraordinary" form of the Latin Rite has been celebrated. It is currently celebrated by Fr John Stork at St Brigid's, Gwynneville at 3.00pm on alternate Sundays of the month. It would be good to advertise this in your parish bulletin. Please contact the Cathedral Parish Office for dates.

I also believe there is still much more work to be done at parish level on the "ordinary" form of Mass to improve the sense of reverence for the mystery being celebrated with the full and active participation of the faithful and to bring out the spiritual richness and theological depth of the Missal of Pope Paul VI.

The Vatican Council restored to our 1970 Liturgy of the Mass treasures from more ancient sources for Catholic worship that had been lost over the centuries; eg, a wider inclusion of Scripture, the general intercessions, greeting of peace.

With one legislative act, Pope Benedict has now shown that to reject our liturgical inheritance is an unacceptable as to deny the possibility of liturgical development.The Pope imposes tolerance on all of us. There is only one Latin Rite and the 1970 and 1962 Roman Missals are both expressions of it in an "ordinary" and "extraordinary" form.

The Pope has laid to rest any kind o suggestion that the 1970 Missal of Pope Paul VI is not a valid expression of the Liturgy of the Mass. By honouring the past, Pope Benedict seeks to achieve healing now and maintain unity in the future by making the extraordinary expression of the Mass available to those who have traditionally used it.

In his letter to Bishops that accompanied his motu proprio Benedict XVI explains the positive reason that motivated his decision.

"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."

Whether we pray the Mass according to either the "ordinary" form or the "extraordinary" form, we all are confronted with this same prayer before Communion:

"Lord Jesus, you said to your apostles: I leave you peace, my peace I give you. Look not on our sins, but on the faith of you Church, and grant us the peace and unity of your kingdom where you live for ever and ever."

"St Augustine said:
In what is essential, let there be unity,
In what is non-essential,
let there be freedom;
But in all things, let there be charity."

+ Most Rev Peter W Ingham DD
BISHOP OF WOLLONGONG
14 September 2007

PWI:lt/125

Canonical Guide to Summorum Pontificum - Germany

The NLM features an "official " canonical opinion on Summorum Pontificum in the official year book of the German Catholic Church. Gregor Kollmorgen repeated here:

The first 2008 issue of Liturgisches Jahrbuch ("Liturgical Yearbook") contains some very clear and sound notes from a canonist's perspective on the implications of Summorum Pontificum. This is all the more surprising and gratifying as Liturgisches Jahrbuch is a quarterly edited by the German Liturgical Institute (Deutsches Liturgisches Institut), the centre of German liturgical "officialdom" maintained by the German Bishops' Conference. The article (Liturgisches Jahrbuch 1/2008, p. 3 ff.) is written by Prof. Norbert Lüdecke who teaches Canon Law at the University of Bonn. A summary of the article is given in the current issue of Una Voce Korrespondenz, the quarterly of the German Una Voce association (4/2008, p. 371 ff.), of which a summary appeared, on December 1st, 2008, on the website kath-info.de, which we present to you here in an NLM translation:

1. The bishops may issue "annotations and instructions for the implementation" of the motu proprio Summorum Pontificum, but they may not add "new mandatory content" (cf. the analysis of the "guidelines" of the German Bishops' Conference by Prof. Georg Muschalek).

2. The "guidelines" of the German Bishops' Conference of 27 September 2007 are not binding upon the individual diocesan bishop.

3. The celebration of the Missa sine populo is, except in the case of insurmountable obstacles, to be allowed "at any legitimate place". "Restrictions of the usus antiquior to certain places or times by particular law are (...) inadmissible."

4. In a Missa sine populo (literally translated: "Mass without people") the faithful may participate sua sponte (i.e. without compulsion). They may also advert other faithful to this Holy Mass.

5. For a group, which according to the Motu proprio is a prerequisite for the celebration of a Holy Mass with the people, the number of three persons is sufficient. The diocesan bishop cannot establish a higher minimum number.

6. The parish priest must not discriminate against Masses according to the old use "by keeping them secret or scheduling them at times difficultly accessible".

7. "The Pope has not ordered that the parish priest could meet the request of interested faithful. He has mandated that the parish priest must do so"(Lüdecke).

8. Faithful whose right to Holy Mass in the older use is being denied by the parish priest do not only have the possibility, but the duty to inform the diocesan bishop about this.

9. "Applications" for the traditional liturgy are "not petitions of grace or favour." "Parish priests as well as diocesan bishops are legally held to meet this request" (Lüdecke).

10. The consent of the bishop to a Holy Mass according to the old use instituted by a parish priest according to the desire of faithful is not required.

11. Laypeople as extraordinary ministers of Holy Communion and women as altar servers are not allowed in the traditional liturgy.

Again, this is as excellent as it is unexpected, and its importance is not to be underestimated. The only caveat I would add refers to no. 5: I think it is an overly restrictive interpretation of Summorum Pontificum to say that a request by a group of faithful is "a prerequisite for the celebration of a Holy Mass with the people". It is a prerequisite for the faithful having a right to this Mass, not for a public celebration of the usus antiquior itself - or, as Fr Tim Finigan calls his apposite post on this question, If... but not "only if".

Missa Cantata - Gwynneville 1st Sunday of Advent

A simple Missa Cantate (sung Mass) will be celebrated at 3.00pm in the Church of St Bridgitte, Gwynneville according to the 1962 Missale Romanum this comming Sunday 30th November 2008. Anyone who supports the Traditional Mass in the region is urged to attend.

Never published in Wollongong

Apostolic Letter
In the form "motu proprio"
Benedict XVI
"Summorum Pontificum"

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, the Second Vatican Council 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 Blessed John XXIII is to be considered as an extraordinary expression of that same "Lex orandi," and must be given due honor 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 Blessed 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 Blessed 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 harmonizes with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with Canon 392, avoiding discord and favoring the unity of the whole Church.

§2 Celebration in accordance with the Missal of Blessed 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, i.e., pilgrimages.

§4 Priests who use the Missal of Blessed 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 Blessed John XXIII, the readings may be given in the vernacular, using editions recognized 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 Blessed 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 Canon 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 Sept. 14 of this year, feast of the Exaltation of the Cross, whatever there may be to the contrary.

From Rome, at St. Peter's, July 7, 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," Dec. 4, 1988, 3: AAS 81 (1989), 899.
[3] Ibid.
[4] St. Pius X, apostolic letter issued "motu propio data," "Abhinc Duos Annos," Oct. 23, 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 issued "motu proprio data," "Ecclesia Dei," July 2, 1988, 6: AAS 80 (1988), 1498.