Pope To Abolish Summorum Pontificum?

ROME, July 26, 2017 (LifeSiteNews) – Sources inside the Vatican suggest that Pope Francis aims to end Pope Benedict XVI’s universal permission for priests to say the Traditional Latin Mass (TLM), also known as the Extraordinary Form of the Mass. While the course of action would be in tune with Pope Francis’ repeatedly expressed disdain for the TLM especially among young people, there has been no open discussion of it to date.

Sources in Rome told LifeSite last week that liberal prelates inside the Congregation for the Doctrine of Faith were overheard discussing a plan ascribed to the Pope to do away with Pope Benedict’s famous document that gave priests freedom to offer the ancient rite of the Mass.

Catholic traditionalists have just celebrated the tenth anniversary of the document, Summorum Pontificum. Pope Benedict XVI issued it in 2007, giving all Latin Rite priests permission to offer the TLM without seeking permission of their bishops, undoing a restriction placed on priests after the Second Vatican Council.

The motu proprio outraged liberal bishops as it stripped them of the power to forbid the TLM, as many did. Previously priests needed their bishop’s permission to offer the TLM.
Additionally, Summorum Pontificum stated that wherever a group of the faithful request the TLM, the parish priests should willingly agree to their request.

The overheard plans are nearly identical to comments from an important Italian liturgist in an interview published by France’s La Croix earlier this month. Andrea Grillo a lay professor at the Pontifical Athenaeum of St Anselmo in Rome, billed by La Croix as “close to the Pope,” is intimately familiar Summorum Pontificum. Grillo in fact published a book against Summorum Pontificum before the papal document was even released.
Grillo told La Croix that Francis is considering abolishing Summorum Pontificum. According to Grillo, once the Vatican erects the Society of Saint Pius X as a Personal Prelature, the Roman Rite will be preserved only within this structure. “But [Francis] will not do this as long as Benedict XVI is alive.”

The plan, as related to LifeSite, involved making an agreement with the Society of St. Pius X and, with that agreement in place, sequestering those Catholics wanting the TLM to the SSPX. For most, that would strip them of access to the TLM since there would not be nearly enough SSPX priests to service Catholics wanting the TLM worldwide.

Moreover, LifeSite’s source suggested that the plan may explain a May 20, 2017 letter by the recently ousted Prefect of the Congregation for the Doctrine of Faith, Cardinal Gerhard Müller. Even though Cardinal Müller wanted the SSPX fully reconciled to help fight modernists in the Church, the May 20 letter seemed to scuttle an agreement between Pope Francis and the SSPX which would see them get a personal prelature. The letter includes provisions long known to be completely unacceptable to the SSPX, thus nullifying an understanding SSPX leader Bishop Bernard Fellay believed was imminent.

The LifeSite source suggested that the May 20 letter by Muller perhaps was written because he knows what Francis was up to and wanted to avoid the plan to bury Summorum Pontificum with Pope Benedict. “It’s directed not so much against Fellay but against the agreement,” said the source. “Pope Francis was very angry that document came out from Cardinal Muller and some say that’s why he made the decision to dismiss him.”  Source

Comment:

One glimmer of hope in this pontificate is the rising opposition of some clergy – click here to read more

Of course, the Scots clergy are a meek lot, and unlikely to rebel unless their bishop, too, rebels – and then, voila!  Good career move.  I’d better watch – I’m in danger of becoming cynical…

Share your thoughts – especially on the possible link between the Pope’s apparent enthusiasm for a Personal Prelature for the SSPX and his suspected intention to abolish the provisions of Summorum Pontificum so that ONLY SSPX priests will be able to offer the TLM. Surely that can’t be… what about the other traditional Mass groups – FSSP, Institute of Christ the King?  What would those priests do – join the SSPX? What!  But they set up shop to distance themselves from that “schismatic” bunch…  Irony of ironies! 

Pope Francis Positive Towards SSPX

In an interview with Regina Einig for the German Catholic newspaper Die Tagespost (March 17, 2017), Archbishop Guido Pozzo, Secretary of the Pontifical Commission Ecclesia Dei, reviewed the progress made by the Society of Saint Pius X (SSPX) toward reaching a reconciliation with Rome since Pope Benedict XVI issued the motu proprio Summorum Pontificum in July 2007, almost ten years ago.

Archbishop Pozzo said that the Holy Father intends to maintain a “positive constructive attitude” in the dialogue with the SSPX.  If the Society agrees to a “Doctrinal Declaration” formulated by the Holy See, it may very soon receive from Rome a canonical mission within the structure of a personal prelature. This would enable the Society to keep its “spiritual, theological, liturgical, disciplinary and pastoral identity”.

Archbishop Pozzo admitted that he first heard from the media the rumor that the Society of Saint Pius X planned to purchase the Church of Santa Maria Immaculata on the Esquiline Hill. With gentle irony he noted that it is not his job to negotiate the sale of real estate.

With regard to the ambiguous formulations of the conciliar documents concerning ecumenism, dialogue with non-Christian religions, Church-State relations pertaining to religious liberty, etc., Bishop Bernard Fellay stated in an interview in 2016 that the SSPX reserves the right to denounce what it views as ambiguities and errors, but that it is up to the authorities in Rome to clarify and dispel the misunderstandings on these critical points.

The remainder of the interview with Archbishop Pozzo is given below in English translation:

…I think that even after the reconciliation these misgivings and difficulties that the Society points to should be kept in mind, so as to arrive at a clarification, a more in-depth and subsequently more precise understanding of these points. Moreover the Congregation for the Doctrine of the Faith has intervened repeatedly over the last forty years to elucidate and rectify certain false interpretations or misunderstandings of the conciliar teachings. I do not see why this work of clarification and answering doubts and misgivings cannot continue, if they are presented in an ecclesial and not a polemical spirit.

To what extent do you observe agreement already?

There is complete agreement with the Society of Saint Pius X on one absolutely fundamental point: The Magisterium of the Church is not above the word of God, in Scripture or Tradition, but rather serves it by teaching nothing but what is handed down (cf. Dei Verbum, 10). The Magisterium, for its part, to which Christ entrusted the preservation, defense and interpretation of the deposit of faith, has the task of explaining and elucidating the earlier documents of the Magisterium too—including the documents of the Second Vatican Council—authentically in light of the unbroken Tradition, which certainly advances in the Church with the assistance of the Holy Ghost, yet never with any novelty that contradicts what went before, but rather with a better understanding of the deposit of faith “within the same dogma, the same meaning, and the same judgment” (cf. Vatican I, Dei Filius, 4 and Vatican II, Dei Verbum, 8). This principle must be applied also to the documents of Vatican II, which should be read and understood in the light of Tradition and in agreement with the constant Magisterium of the Church, as Archbishop Lefebvre himself acknowledge in 1981 in a letter to Pope John Paul II.

So that means…?

That means, if an interpretation or an understanding or an implementation of Vatican II is suggested that represents a discontinuity or a break with the Catholic doctrine previously defined or taught by the Magisterium, the interpretation must be rejected as false or inappropriate. The problem is therefore not the Second Vatican Council as such, but rather a certain way of understanding, applying and implementing the Council: the so-called “spirit of the Council”. Pope Benedict XVI spoke about a “true Council” and a “virtual Council”, whereby the latter is the product of the power of the mass media, of modernistic currents in theology, in other words of the “conciliar ideology” that was superimposed on the authentic “mens” [mind, understanding] of the Council Fathers.

In the current issue of the magazine Courrier de Rome published by the Society of Saint Pius X, the authors designate the Mass according to the Missal of Paul VI as “Holy Mass.” Can this terminology be taken to mean that the validity of the new Missal has meanwhile been accepted within the Society?  *

As far as I know, the Society never called into question the validity of the rite of Holy Mass according to the liturgical books promulgated by Paul VI and John Paul II. As early as 1988, in the protocol prepared by then-Cardinal Ratzinger with the consent of Archbishop Lefebvre, the validity of Holy Mass celebrated according to the Novus Ordo was acknowledged. Because of other matters, then, there was no constructive sequel to the protocol. The Society’s misgivings with regard to the Novus Ordo seem to me to refer to some aspects of the Novus Ordo (for example the Offertory prayers, Communion in the hand, etc.) and also to the manner of celebrating the Eucharist which de facto can be observed in various localities and is often characterized by dogmatic errors and liturgical abuse. But this too can be discussed profitably and clarified. As long as the attitude is constructive, and not polemical or marred by prejudices, discussion about the aforementioned topics can contribute to greater clarity and more detailed definitions, so as to promote the correct, integral doctrine and to avoid the errors, misunderstandings and deficiencies or partisan, superficial interpretations that have been and unfortunately still are characteristic of a particular propagation of the Second Vatican Council and also of the praxis resulting from it in terms of discontinuity and a break with Catholic Tradition.

* [Editor’s Note: The interviewer is mistaken. The use of the expression “Holy Mass” in Italian is the conventional manner of speaking about Mass generally – the text is a translation of Critina Siccardi and therefore cannot neither be attributed to the SSPX. The use of this expression in the SSPX publication Courrier de Rome and other Italian publications to refer to the Missal promulgated by Paul VI should in no way be interpreted as approval for this deficient form of the liturgy. A further discussion of the deficiencies of the Novus Ordo Missae is contained below.]

Source – 1 April, 2017

Comments invited…