Even Newer Mass(es) Coming Soon!

Text of the Apostolic Letter Motu Proprio “Magnum Principium” Quibus nonnulla in can.
838 Codicis Iuris Canonici immutantur


APOSTOLIC LETTER
ISSUED MOTU PROPRIO
OF THE SUPREME PONTIFF
FRANCIS
MAGNUM PRINCIPIUM
BY WHICH CAN. 838 OF THE CODE OF CANON LAW IS MODIFIED 

The great principle, established by the Second Vatican Ecumenical Council, according to which liturgical prayer be accommodated to the comprehension of the people so that it might be understood, required the weighty task of introducing the vernacular language into the liturgy and of preparing and approving the versions of the liturgical books, a charge that was entrusted to the Bishops.

The Latin Church was aware of the attendant sacrifice involved in the partial loss of liturgical Latin, which had been in use throughout the world over the course of centuries. However it willingly opened the door so that these versions, as part of the rites themselves, might become the voice of the Church celebrating the divine mysteries along with the Latin language.

At the same time, especially given the various clearly expressed views of the Council Fathers with regard to the use of the vernacular language in the liturgy, the Church was aware of the difficulties that might present themselves in this regard. On the one hand it was necessary to unite the good of the faithful of a given time and culture and their right to a conscious and active participation in liturgical celebrations with the substantial unity of the Roman Rite. On the other hand the vernacular languages themselves, often only in a progressive manner, would be able to become liturgical languages, standing out in a not dissimilar way to liturgical Latin for their elegance of style and the profundity of their concepts with the aim of nourishing the faith.

This was the aim of various Liturgical Laws, Instructions, Circular Letters, indications and confirmations of liturgical books in the various vernacular languages issued by the Apostolic See from the time of the Council which was true both before as well as after the laws established by the Code of Canon Law.

The criteria indicated were and remain at the level of general guidelines and, as far as possible, must be followed by Liturgical Commissions as the most suitable instruments so that, across the great variety of languages, the liturgical community can arrive at an expressive style suitable and appropriate to the individual parts, maintaining integrity and accurate faithfulness especially in translating some texts of major importance in each liturgical book.

Because the liturgical text is a ritual sign it is a means of oral communication. However, for the believers who celebrate the sacred rites the word is also a mystery. Indeed when words are uttered, in particular when the Sacred Scriptures are read, God speaks to us. In the Gospel Christ himself speaks to his people who respond either themselves or through the celebrant by prayer to the Lord in the Holy Spirit.

The goal of the translation of liturgical texts and of biblical texts for the Liturgy of the Word is to announce the word of salvation to the faithful in obedience to the faith and to express the prayer of the Church to the Lord. For this purpose it is necessary to communicate to a given people using its own language all that the Church intended to communicate to other people through the Latin language. While fidelity cannot always be judged by individual words but must be sought in the context of the whole communicative act and according to its literary genre, nevertheless some particular terms must also be considered in the context of the entire Catholic faith because each translation of texts must be congruent with sound doctrine.

It is no surprise that difficulties have arisen between the Episcopal Conferences and the Apostolic See in the course of this long passage of work. In order that the decisions of the Council about the use of vernacular languages in the liturgy can also be of value in the future a vigilant and creative collaboration full of reciprocal trust between the Episcopal Conferences and the Dicastery of the Apostolic See that exercises the task of promoting the Sacred Liturgy, i.e. the Congregation for Divine Worship and the Discipline of the Sacraments, is absolutely necessary. For this reason, in order that the renewal of the whole liturgical life might continue, it seemed opportune that some principles handed on since the time of the Council should be more clearly reaffirmed and put into practice.
Without doubt, attention must be paid to the benefit and good of the faithful, nor must the right and duty of Episcopal Conferences be forgotten who, together with Episcopal Conferences from regions sharing the same language and with the Apostolic See, must ensure and establish that, while the character of each language is safeguarded, the sense of the original text is fully and faithfully rendered and that even after adaptations the translated liturgical books always illuminate the unity of the Roman Rite.

To make collaboration in this service to the faithful between the Apostolic See and Episcopal Conferences easier and more fruitful, and having listened to the advice of the Commission of Bishops and Experts that I established, I order, with the authority entrusted to me, that the canonical discipline currently in force in can. 838 of the C.I.C. be made clearer so that, according to what is stated in the Constitution Sacrosanctum Concilium, in particular in articles 36 §§3.4, 40 and 63, and in the Apostolic Letter Motu Proprio Sacram Liturgiam, n. IX, the competency of the Apostolic See surrounding the translation of liturgical books and the more radical adaptations established and approved by Episcopal Conferences be made clearer, among which can also be numbered eventual new texts to be inserted into these books.

Therefore, in the future can. 838 will read as follows:

Can. 838 – §1. The ordering and guidance of the sacred liturgy depends solely upon the authority of the Church, namely, that of the Apostolic See and, as provided by law, that of the diocesan Bishop.

§2. It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books, recognise adaptations approved by the Episcopal Conference according to the norm of law, and exercise vigilance that liturgical regulations are observed faithfully everywhere.

§3. It pertains to the Episcopal Conferences to faithfully prepare versions of the liturgical books in vernacular languages, suitably accommodated within defined limits, and to approve and publish the liturgical books for the regions for which they are responsible after the confirmation of the Apostolic See.

§4. Within the limits of his competence, it belongs to the diocesan Bishop to lay down in the Church entrusted to his care, liturgical regulations which are binding on all. Consequently this is how art. 64 §3 of the Apostolic Constitution Pastor Bonus as well as other laws are to be interpreted, particularly those contained in the liturgical books concerning their revision. Likewise I order that the Congregation for Divine Worship and the Discipline of the Sacraments modify its own “Regulations” on the basis of the new discipline and help the Episcopal Conferences to fulfil their task as well as working to promote ever more the liturgical life of the Latin Church.

Everything that I have decreed in this Apostolic Letter issued Motu Proprio must be observed in all its parts, notwithstanding anything to the contrary, even if it be worthy of particular mention, and I hereby set forth and I dispose that it be promulgated by publication in the daily newspaper L’Osservatore Romano, that it enter into force on 1 October 2017, and thereafter be published in Acta Apostolicae Sedis.

Given in Rome, at St. Peter’s, on 3 September of the year 2017, the fifth of my Pontificate
FRANCISCUS P.P.   

Note:  [at source, read also the Comment on the Motu Proprio by the secretary of the Congregation for Divine Worship and the Discipline of the Sacraments]

Comment:

The Catholic Herald sees no problem with the above – indeed, some might argue that the Herald’s assessment is somewhat naïve since few informed Catholics today have any confidence in the bishops, not to mention Pope Francis, not to damage the Mass even more than has already been achieved by the Bugnini revolution.  

The Remnant is closer to the truth:  Paragraph §4 makes it clear that the pope has now given bishops the power to determine much of the Church’s liturgical direction. “Within the limits of his competence, it belongs to the diocesan bishop to lay down in the Church entrusted to his care, liturgical regulations which are binding on all.”

This opens the door, not only to greater liberty in translating liturgical texts, but to creativity in drafting their own texts and rules. The bishops of an episcopal conference can now decide that if the faithful kneel to receive Communion, receive only on the tongue, or fail to participate in the hand shake of peace, this could be grounds to refuse them Communion.

The new motu proprio also supersedes Pope Benedict’s Summorum Pontificum, which dispensed priests from the need to obtain episcopal permission to say the Traditional Latin Mass. With the new ruling, an episcopal conference can now rule that the offering of the Latin Mass is forbidden in a given diocese, or in an entire country, so that traditional Catholics no longer have the option of appealing to Rome for help. The episcopal ruling is now Church law.” [emphasis added]

What we are seeing is a further attempt to pull the Catholic world away from the Church’s centralized authority and have a whimsical free-for-all. Francis himself, on October 17, 2015, called for a “healthy decentralization” of power in the Roman Catholic Church, including changes in the papacy and greater decision-making authority for local bishops, so this latest motu proprio is part of his plan to execute this decentralization.  END

Which commentator, in your opinion, has got it right – the English Catholic Herald or the American Remnant? (The Scottish Catholic Observer is too busy reporting on the Women’s Guild latest coffee morning to worry about incidentals like the liturgy.)   Comments invited…  

Growing Catholic Identity Crisis…

Editor writes….

Since Pope Benedict XVI’s motu proprio, Summorum Pontificum, permitting all priests to offer the Traditional Latin Mass (TLM) without seeking permission from bishops, there has been a kind of “traditionalist identity crisis” within the Church, where “conservative” priests and people have taken to the ancient Mass and, coupled with their orthodox adherence to the natural moral law on “life” matters (contraception, abortion, euthanasia, homosexuality etc), thereby consider themselves to be “traditionalists” – straight down the line Catholics, the real McCoy.  It is not, however, that simple.

Often, these same Catholics hold positions that are absolutely at odds with the truths of the Faith.  Many, if not most, are outright papolatrists – they will not accept that there are limits to papal authority and they are in denial about much of the scandal caused by Pope Francis.  Then again, others take the opposite view:  he is so bad that he  can’t be  a true pope, so the papal seat is vacant – sedevacantism.  Or, they jump on the latest bandwagon, support the latest fad, “Benevacantism”  where the claim is that Benedict is still pope because not only is Francis so bad that he can’t be a true pope, but Benedict was forced to resign, so Francis’ election must be invalid.   None of these positions fits the “traditional Catholic” profile.  Some  – believe it or not, including folks in the above categories – still attend the novus ordo Mass, even on weekdays when there is no obligation, and argue that they have to attend on Sundays, under pain of mortal sin, if unable to get to the TLM.  

Most of the Summorum Pontificum priests still provide the novus ordo, although I am aware that, certainly in a number of UK-wide cases that have come across my desk,  there are priests would much prefer not to do so and who keep those Masses to a minimum. The majority, however, remain “on diocesan message”, their “traditionalism” filed in the box marked “Making the TLM  available for those who want to attend” – and  they’re not exactly setting the heather on fire with forceful sermons on the topic, exhorting their parishioners to switch to “the old Mass”.

Finally, there are self-styled “traditional” Catholics, priests and laity, who go along with various novelties introduced in the post-Vatican II era, and even support various controversial (to say the least) initiatives within the Church, new movements such as the Charismatics, the Faith movement and the  Neocatechumenate.  Some who dislike the new Mass, like the new Rosary, and they may read books which a truly Catholic mind would bin. 

Time, then, perhaps, to reflect on the precise nature of Catholic Tradition.  In his Open Letter to Confused Catholics, Archbishop Lefebvre (SSPX Founder) spells out what it means to be a Catholic – and there’s no getting away from the fact that truly traditional Catholic priests follow the exhortation of Pope Saint Pius X: “Far, far from our priests, be the love of novelty.”   And truly traditional Catholic laity keep the clergy’s feet to the fire on this, to minimise the risk of being led astray, albeit by well-meaning priests who are not sufficiently “traditional” in their souls to recognise the dangers inherent in the modern Church.  Below, a superb definition of Catholic Tradition – comments welcome, but note: do not name any priests or lay people whom you may consider to be in the “identity crisis” category. This thread is to remind us all, each one of us, what it means to be a faithful Catholic – that we must all adhere to Tradition, as defined below. So, unless you’re identifying your own infidelity, no names, no pack drill! 

Archbishop Lefebvre writes…

Modernism is indeed what undermines the Church from within, today as yesterday. Let us again quote from the encyclical Pascendi some typical features which correspond with what we are experiencing now.  “The Modernists say that authority in the Church, since its end is purely spiritual, should strip itself of all that external pomp, all those pretentious adornments with which it parades itself in public. In this they forget that religion, while it belongs to the soul, is not exclusively for the soul and that the honor paid to authority is reflected back on Christ who institutes it.”

It is under pressure from these “speakers of novelties” that Paul VI abandoned the tiara, bishops gave up the violet cassock and even the black, as well as their rings, and priests appear in lay clothes, usually in a deliberately casual style. There is nothing among the general reforms already put into effect or insistently demanded that St. Pius X has not mentioned as the “maniac” desires of the modernist reformers. You will recognize them in this passage: “As regards worship (they want) to diminish the number of external devotions or at least stop their increasing… Let ecclesiastical government become democratic; let a share in the government be given to the junior clergy and even the laity; let authority be decentralized. Reform of the Roman Congregations, above all the Holy Office and the Index… Finally there are those among them who, echoing their Protestant masters, seek the suppression of priestly celibacy.” Notice that the same demands are now being put forward and that there is absolutely nothing original. As regards Christian thought and the formation of future priests, the intention of the reformers of St. Pius X’s time was the abandonment of scholastic philosophy among the obsolete systems.” They advocate “that young people should be taught modern philosophy, the only true philosophy, the only one suitable for our times… that so-called rational theology should be based on modern philosophy and positive theology on the history of dogmas.” In this respect, the Modernists have got what they wanted and more. In what passes for seminaries, they teach anthropology, psychoanalysis and Marx in place of St. Thomas Aquinas. The principles of Thomist philosophy are rejected in favor of vague systems which themselves recognize their inability to explain the economy of the Universe, putting forward as they do the philosophy of the absurd. One latter-day revolutionary, a muddle-headed priest much heeded by intellectuals, who put sex at the heart of everything, was bold enough to declare at public meetings: “The scientific hypotheses of the ancients were pure nonsense and it is on such nonsense that St. Thomas and Origen based their systems.” Immediately afterwards, he fell into the absurdity of defining life as “an evolutionary chain of biologically inexplicable facts.” How can he know that, if it is inexplicable? How, I would add, can a priest discard the only explanation, which is God?

The Modernists would be set at naught if they had to defend their elaborate theories against the principles of the Angelic Doctor, the notions of potency and act, essence, substance and accidents, body and soul, etc. By eliminating these notions they would render the theology of the Church incomprehensible and, as one reads in the Motu Proprio Doctoris Angelici, “the result is that students of the sacred disciplines no longer even perceive the meaning of the words by which the dogmas which God has revealed are propounded by the Magisterium.” The offensive against scholastic philosophy is a necessary preliminary when one wants to change dogma and attack Tradition.
But what is Tradition? It seems to me that the word is often imperfectly understood. It is equated to the “traditions” that exist in trades, in families and in civic life: the “bouquet” fixed to the roof of a house when the last tile is laid, the ribbon that is cut to open a monument, etc.  That is not what I am referring to:  Tradition does not consist of the customs inherited from the past and preserved out of loyalty to the past even where there are no clear reasons for them. Tradition is defined as the Deposit of Faith transmitted by the Magisterium down through the centuries.  This deposit is what has been given to us by Revelation;  that is to say,  the Word of God entrusted to the Apostles and transmitted unfailingly by their successors.

But now they want to get everyone inquiring, searching, as if we had not been given the Creed, or as if Our Lord had not come to bring us the Truth once and for all.  What do they claim to discover with all this inquiry? Catholics upon whom they would impose these “questionings,” after having made them “abandon their certainties,” should remember this: the deposit of Revelation concluded at the death of the last Apostle. It is finished and it cannot be touched until the end of time.  Revelation is irreformable.  The First Vatican Council re-stated this explicitly: “for the doctrine of faith which God has revealed has not been proposed, like a philosophical invention, to be perfected by human ingenuity; but has been delivered as a divine deposit to the Spouse of Christ (the Church) to be faithfully kept and infallibly declared.”

But, one will object, the dogma that makes Mary the Mother of God only dates back to the year 431, transubstantiation to 1215, papal infallibility to 1870 and so on. Has there not been an evolution? No, not at all.  The dogmas which have been defined in the course of the ages were contained in Revelation; the Church has just made them explicit. When Pope Pius XII defined in 1950 the dogma of the Assumption, he said specifically that this truth of the assumption into Heaven of the Virgin Mary, body and soul, was included in the deposit of Revelation and already existed in the texts revealed to us before the death of the last Apostle. We cannot bring anything new into this field, we cannot add a single dogma, but only express those that exist ever more clearly, more beautifully and more loftily.
That is so certain that it forms the rule to follow in judging the errors that are put before us every day, and rejecting them with no concession. As Bossuet forcefully wrote: “When it is a matter of explaining the principles of Christian morality and the essential dogmas of the Church everything that does not appear in the Tradition of all time, and especially the early times, is from then on not only suspect but wrong and to be condemned; and this is the principal basis on which all the holy Fathers of the Church, and Popes more than anyone, condemned false doctrines, there being nothing more odious to the Roman Church than novelties.”

The argument that is pressed upon the terrorized faithful is this: “You are clinging to the past, you are being nostalgic; live in your own time!” Some are abashed and do not know what to reply.  Nevertheless, the answer is easy: In this there is no past or present or future.  Truth belongs to all times, it is eternal.

In order to break down Tradition they confront it with Holy Scripture, after the manner of the Protestants, with the assertion that the Gospel is the only book that counts. But Tradition came before the Gospel! Although the Synoptic Gospels were not written nearly as late as some would have us believe, a number of years had passed before the Four Evangelists had completed their writing; but the Church already existed, Pentecost had taken place and brought numerous conversions, 3000 on the very day the Apostles came out of the Upper Room. What did they believe just at that moment? How was Revelation transmitted if not by oral tradition? One cannot subordinate Tradition to Holy Scripture, still less reject it.

But do not imagine that, adopting this attitude, they have an unlimited respect for the inspired text. They even dispute that it is inspired in its entirety: “What is there in the Gospel which is inspired? Only the truths that are necessary for our salvation.” In consequence, the miracles, the accounts of the Holy Childhood, the actions and conduct of Our Lord are relegated to the category of more or less legendary biography.  We fought in the Council over that phrase: “Only the truths necessary for salvation.” There were some bishops in favor of reducing the historical authenticity of the Gospels, which shows the extent to which the clergy is corrupted by neo-Modernism. Catholics should not allow themselves to be imposed upon: the whole of the Gospel is inspired and those who wrote it had the Holy Ghost guiding their intelligence, so that the whole of it is the Word of God, Verbum Dei. It is not permissible to pick and choose and to say today: “We will take this part but we don’t want that part.” To choose is to be a heretic, according to the Greek derivation of that word.

It remains no less a fact that it is Tradition that transmits the Gospel to us, and it appertains to Tradition, to the Magisterium, to explain to us the contents of the Gospel. If we have nobody to interpret it for us, we can reach several completely different understandings of the same words of Christ. We then end up with the free interpretation of the Protestants and the free inspiration of the present day charismatics which leads us into pure fantasy.

All the dogmatic councils have given us the exact expression of Tradition, the exact expression of what the Apostles taught. Tradition is irreformable. One can never change the decrees of the Council of Trent, because they are infallible, written and published by an official act of the Church, unlike those of Vatican II, which pronouncements are not infallible because the popes did not wish to commit their infallibility. Therefore nobody can say to you, “You are clinging to the past, you have stayed with the Council of Trent.” For the Council of Trent is not the past. Tradition is clothed with a timeless character, adapted to all times and all places.  Source

 

7 Years On – Summorum Pontificum…

TLMThe Supreme Pontiffs have to this day shown constant concern that the Church of Christ should offer worthy worship to the Divine Majesty, “for the praise and glory of his name” and “the good of all his holy Church.”

As from time immemorial, so too in the future, it is necessary to maintain the principle 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 received from apostolic and unbroken tradition.  These are to be observed not only so that errors may be avoided, but also that the faith may be handed on in its integrity, since the Church’s rule of prayer (lex orandi) corresponds to her rule of faith (lex credendi).”  Read more

Comment

Yesterday marked the 7th anniversary of Pope Benedict’s Motu Proprio, Summorum Pontificum. Those of us who hoped there would be a reasonable response to it, with our parishes providing a Traditional Latin Mass at least once on Sundays and Holy Days, have been sorely disappointed.  Is there anyone out there who shared our hopes seven years ago who is NOT disappointed?  If Summorum Pontificum is to be kicked into the long grass, is there anything we can do about it? There has to be something, surely, in this age of “dialogue”, “equality” and “diversity”?  

Must a Priest Always Obey His Bishop?

Never has there been so much talk of the importance of obedience to the Bishop in the Church, coinciding with the widespread disobedience of the Bishops to papal instructions, especially on the Mass, and to key papal documents on the Mass such as Quo Primum.

In the video interview, Fr Gruner spells out the limits of a priest’s obligation to his bishop if he is denied the right to offer the traditional Mass.

Personally, I cannot imagine that there are many, if any, priests who do not know (and even agree with) Fr Gruner’s comments in the above short video clip. So, where are all the “disobedient” clergy in Scotland? England? Wales?

Summorum Pontificum – Alive & Well?

Summorum Pontificum - Alive & Well?

10/10/13–The CISP (International Coordination Summorum Pontificum) has announced that His Eminence Dario, Cardinal Castrillón Hoyos will be celebrating Pontifical High Mass in St Peter’s Basilica on Saturday 26 October at 11 o’clock during the pilgrimage of the people of Summorum Pontificum to Rome.

Holy Mass on 26 October will allow Diocesan and Religious Priests, Seminarians, and the faithful among the people of Summorum Pontificum to show Cardinal Castrillón Hoyos their gratitude and affection for everything he has done in the service of the Church, especially at the time of the preparation of the Motu Proprio Summorum Pontificum, during which His Eminence was a witness and of which he is the living memory.

The CISP especially wishes also to express their gratitude to His Eminence for coming to say Mass, especially since the 26th of October is the sixty-first anniversary of his ordination to the Priesthood, which he received in the Basilica of the Holy Apostles in Rome on 26 October 1952.

This Pontifical High Mass of thanksgiving at St Peter’s will be one of the central points of the Pilgrimage, during which the eternal youth of the Extraordinary Form of the Roman Rite will be seen by all, and by means of which the people of Summorum Pontificum will contribute to the missionary zeal of the New Evangelization.

This is the fifth pontifical in the extraordinary rite to be celebrated in St Peter’s Basilica since the promulgation of the motu proprio Summorum Pontificum in 2007, and the second one personally celebrated by His Eminence Dario Castrillón Hoyos, after his first celebration on November 5th, 2011, on the occasion of the General Assembly of Una Voce-FIUV in Rome. In his homily the Cardinal forcefully decried “the widespread practice of liturgical abuses in the aftermath of the Council” as having produced “deep wounds in the Church” and blamed what he termed the so-called “spirit of the Council” for being exploited as “a tool to uphold spurious claims often aimed at imposing disturbing ways of thinking and acting” (Cf. Vatican Insider, 5 November 2011).

This senior prelate is also on record for having been probably the staunchest supporter of Benedict XVI in his efforts to reinstate the old rite, which the Cardinal aptly said should be more correctly called the Gregorian rite. All the more so if we consider that he did not limit himself only to preach but also practiced what he was preaching, and his forthcoming celebration in St. Peter’s will be only the latest among many occasions on which he celebrated the Gregorian rite.

“It was a real nightmare putting the Summorum Pontificum into practice”, Cardinal Castrillon Hoyos painfully recalled during a book presentation on the opposition to Summorum Pontificum in late 2011 (cf. Vatican Insider, October 2011). This gives us an idea of what he had to endure and how daunting the task was, especially because opposition to the Motu Proprio is rooted in ignorance, he claimed, “of what we have lost and theologically should be viewed in light of the Holy Ghost’s action through the successor of Peter. And the Holy Father wanted to give back to the world such great treasure, the enormous spiritual richness of the ancient liturgy, a powerful tool of sanctification”.

A treasure which is a gift of God and therefore should be made available not only to traditional minded church-goers or the groups who were asking for it, but to all the faithful, and here again we should be grateful to the great courage of the Cardinal, who on 14 June 2008 forcefully told a press conference in London that Pope Benedict would not like to see only “many ordinary parishes” celebrating the Gregorian Rite, but “all the parishes”, which demands that all seminarians be taught how to celebrate it (emphasis added).

This has to be seen against the backdrop of Cardinal Castrillon Hoyos, that very same day, celebrating a solemn pontifical in the Gregorian rite in the Cathedral of Westminster for the first time in three decades. To give an idea of the above “nightmare”, neither the archbishop of Westminster Cardinal Cormac Murphy-O’Connor nor any other incumbent bishops were in attendance. The cathedral itself, however, was bursting at the seams, with over 1,500 faithful including so many young families in attendance. At that time, over sixty young priests from around the country had joined a summer course offered by Merton College in Oxford to learn how to celebrate the Gregorian rite.

On another occasion, His Eminence is on record for having described as a “time of grace” the period “that we are living since the enforcement of the motu proprio Summorum Pontificum of the Holy Father Benedict XVI” (cf. Vatican Insider, 4 November 2012).

All of this is precisely the spirit in which we are called to live the second pilgrimage of the people of Summorum Pontificum to Rome, due in 24-37 October 2013, to cap the Year of Faith. Click on photo to read original source.

Is there a renwed interest now in implementing Summorum Pontificum bearing in mind the fact that the bishops were not exactly rushing to ensure that seminarians were taught the Traditional Mass or that all parishes were providing it even before Pope Benedict resigned. Perhaps then the forthcoming pilgrimage and Pontifical High Mass in St Peter’s fills you with fresh hope? Is Summorum Pontificum alive and well after all? Or, should we lose all hope now that Bishop Fellay has publicly described Pope Francis as “a genuine Modernist“?