ALLOCUTIONES PAPARUM
Papa Benedictus XVI
Joannis Pp. XXIII

Benedictus XVI a munere se abdicat
Ad audiendum feri hic.

“Fratres carissimi,

“Non solum propter tres canonizationes ad hoc Consistorium vos convocavi, sed etiam ut vobis decisionem magni momenti pro Ecclesiæ vita communicem.

“Conscientia mea iterum atque iterum coram Deo explorata, ad cognitionem certam perveni, vires meas, ingravescente ætate, non jam aptas esse ad munus Petrinum æque administrandum.  Bene conscius sum hoc munus secundum suam essentiam spiritualem non solum agendo et loquendo exsequi debere, sed non minus patiendo et orando.  Attamen in mundo nostri temporis, rapidis mutationibus subjecto, et quæstionibus magni ponderis pro vita fidei perturbato, ad navem Sancti Petri gubernandam, et ad annuntiandum Evangelium, etiam vigor quidam corporis et animæ necessarius est, qui ultimis mensibus in me modo tali minuitur, ut incapacitatem meam ad ministerium mihi commissum bene administrandum agnoscere debeam.

“Quapropter, bene conscius ponderis hujus actus, plena libertate declaro :  me ministerium Episcopi Romæ, Successoris Sancti Petri, mihi per manus Cardinalium die undevicesimo {19} Aprilis bis millesimo quinto {MMV - 2005} commissum, renuntiare ita ut a die vicesimo octavo {28} Februarii bis millesimo tertio decimo {MMXIII - 2013}, hora vicesima, sedes Romæ, sedes Sancti Petri vacet ;  et Conclave ad eligendum novum Summum Pontificem ab his quibus competit convocandum esse.

“Fratres carissimi, ex toto corde gratias ago vobis pro omni amore et labore, quo mecum pondus ministerii mei portastis, et veniam peto pro omnibus defectibus meis.  Nunc autem Sanctam Dei Ecclesiam curæ Summi ejus Pastoris, Domini nostri Jesu Christi confidimus, sanctamque ejus Matrem Mariam imploramus, ut patribus Cardinalibus in eligendo novo Summo Pontifice materna sua bonitate assistat.  Quod ad me attinet, etiam in futuro, vita orationi dedicata, Sanctæ Ecclesiæ Dei, toto ex corde, servire velim.”

2013 Feb 11 [Die Lunæ]

Versiones in aliis linguis:  Italiana, Français, English, Deutsch, Español, Portuguese


Universæ Ecclesiæ

PONTIFICIA COMMISSIO ECCLESIA DEI
INSTRUCTIO
Ad exsequendas Litteras Apostolicas Summorum Pontificum
a S. S. BENEDICTO PP. XVI Motu Proprio datas

I.
Proœmium

  1. Universæ Ecclesiæ, Litteræ Apostolicæ Summorum Pontificum Benedicti PP. XVI, die 7 julii a.D. 2007 motu proprio datæ, atque inde a die 14 septembris a.D. 2007 vigentes, Romanæ Liturgiæ divitias reddiderunt propiores.

  2. Hisce Litteris Motu Proprio datis Summus Pontifex Benedictus XVI legem universalem Ecclesiæ tulit ut regulis nostris temporibus aptioribus quoad usum Romanæ Liturgiæ anno 1962 vigentem provideret.

  3. Sedula Summorum Pontificum sollicitudine hac in Sacræ Liturgiæ cura necnon et in recognoscendis liturgicis libris memorata, Sanctitas Sua antiquum principium in mentem revocavit, ab immemorabilibus receptum et in futurum servandum :  “unaquæque Ecclesia particularis concordare debet cum universali Ecclesia non solum quoad fidei doctrinam et signa sacramentalia, sed etiam quoad usus universaliter acceptos ab apostolica et continua traditione, qui servandi sunt non solum ut errores vitentur, verum etiam ad fidei integritatem tradendam, quia Ecclesiæ lex orandi ejus legi credendi respondet{1}.

  4. Insuper, Apostolicus Dominus et Romanos Pontifices commemorat, qui hac in cura maximopere meriti sunt, præsertim S. Gregorium Magnum et S. Pium V. Summus Pontifex etiam recolit inter liturgicos libros Missale Romanum semper eminuisse, prolabentibusque sæculis incrementa novisse, usque ad beatum Papam Joannem XXIII.  Deinde, quum instauratio liturgica post Concilium Vaticanum II ageretur, Paulus VI anno 1970 novum Missale usui Ecclesiæ Ritus Latini destinatum approbavit, quod postea in plures linguas translatum fuit, cujusque editio tertia anno 2000 a Joanne Paulo II est promulgata.

  5. Nonnulli vero Christifideles, spiritu rituum liturgicorum Concilio Vaticano II anteriorum imbuti, desiderium præcipuum patefecerant antiquam servandi traditionem.  Quam ob rem Joannes Paulus II, speciali Indulto a Sacra Congregatione pro Sacramentis et Cultu Divino anno 1984 concesso, “Quattuor abhinc annos”, facultatem dedit utendi Missali Romano a beato Papa Joanne XXIII promulgato, attentis tamen quibusdam condicionibus.  Præterea ipse Joannes Paulus II Litteris Apostolicis Ecclesia Dei, motu proprio anno 1988 datis, Episcopos ad magnanimem liberalitatem hujus facultatis concedendæ, ad bonum omnium christifidelium id postulantium adhortatus est.  Similiter et Papa Benedictus XVI promulgando Litteras Apostolicas Summorum Pontificum nuncupatas egit, de quibus vero quædam principia essentialia ad Usum spectantia Antiquiorem Ritus Romani quam maxime hic recolere præstat.

  6. Textus Missalis Romani a Paulo VI promulgati, et textus ad ultimam usque editionem Joannis XXIII pertinentes, duæ expressiones Liturgiæ Romanæ exstant, quæ respective ordinaria et extraordinaria nuncupantur :  agitur nempe de duobus unius Ritus Romani usibus, qui ad invicem juxta ponuntur.  Nam utraque forma est expressio unicæ Ecclesiæ legis orandi.  Propter venerabilem et antiquum usum forma extraordinaria debito honore est servanda.

  7. Litteras Apostolicas Summorum Pontificum motu proprio datas comitatur Epistula ab ipso Summo Pontifice eodem die subsignata (7. VII. 2007), in qua fuse de opportunitate necnon et de necessitate ipsarum Litterarum agitur :  leges recentiores erant nempe ferendæ, deficientibus regulis quæ usum Liturgiæ Romanæ anno 1962 vigentem plane ordinarent.  Insuper recentiore legislatione opus erat quia, edito novo Missali, non est visum cur regulæ edendæ essent quoad usum Liturgiæ anni 1962.  Increscentibus magis magisque in dies fidelibus expostulantibus celebrationem formæ extraordinariæ, leges autem erant ferendæ.  Inter cetera monet Benedictus XVI:  “Inter duas Missalis Romani editiones nulla est contradictio.  In historia liturgiæ incrementum et progressus inveniuntur, nulla tamen ruptura.  Id quod majoribus nostris sacrum erat, nobis manet sacrum et grande, et non licet ut repente omnino vetitum sit, neque ut plane noxium judicetur{2}.

  8. Litteræ Apostolicæ Summorum Pontificum eminenter exprimunt Magisterium Romani Pontificis ejusque munus regendi atque Sacram Liturgiam ordinandi{3}, ipsiusque sollicitudinem utpote Christi Vicarii et Ecclesiæ Universæ Pastoris{4}.  Ipsæ Litteræ intendunt :

    1. Liturgiam Romanam in Antiquiori Usu, prout pretiosum thesaurum servandum, omnibus largire fidelibus;

    2. Usum ejusdem Liturgiæ eis re vera certum facere, qui id petunt, considerando ipsum Usum Liturgiæ Romanæ anno 1962 vigentem esse facultatem ad bonum fidelium datam, ac proinde in favorem fidelium benigne esse interpretandam, quibus præcipue destinatur;

    3. Reconciliationi in sinu Ecclesiæ favere.

II.
Munera Pontificiæ Commissionis Ecclesia Dei

  1. Summus Pontifex Pontificiæ Commissioni Ecclesia Dei potestatem ordinariam vicariam dignatus est impertire in omnibus rebus intra ejus competentiæ fines, præsertim circa sedulam observantiam et vigilantiam in exsequendas dispositiones in Litteris Apostolicis Summorum Pontificum contentas (cf. art.  12).

    • § 1.  Præter facultates olim a Joanne Paulo II concessas necnon a Benedicto XVI confirmatas (cf. Litteræ Apostolicæ Summorum Pontificum, art.11 et art.12), Pontificia Commissio hujusmodi potestatem exercet etiam in decernendo de recursibus ei legitime commissis, prout hierarchicus Superior, adversus actum administrativum singularem a quolibet Ordinario emissum, qui Litteris Apostolicis videatur contrarius.

    • § 2.  Decreta quæ Pontificia Commissio de recursibus emanat, apud Supremum Tribunal Signaturæ Apostolicæ oppugnari possunt ad normam juris.

  2. Pontificiæ Commissionis Ecclesia Dei, prævia approbatione Congregationis pro Cultu Divino et Disciplina Sacramentorum, est curare de edendis libris liturgicis ad formam extraordinariam Ritus Romani pertinentibus.

III.
Normæ Præcipuæ

  1. Pontifícia hæc Commissio, vigore auctoritatis sibi commissæ et facultatum quibus gaudet, peracta inquisitione apud Episcopos totius orbis, rectam interpretationem et fidelem exsecutionem Litterarum Apostolicarum Summorum Pontificum pro certo habere volens, hanc Instructionem edit, ad normam canonis 34 Codicis Juris Canonici.

De Episcoporum Diœcesanorum Competentia

  1. Episcoporum Diœcesanorum, juxta Codicem Juris Canonici, est vigilare circa rem liturgicam, ut bonum commune servetur et ut omnia digne, pacifice et æquo animo in eorum Diœcesibus fiant{5}, juxta mentem Romani Pontificis in Litteris Apostolicis Summorum Pontificum palam expressam{6}.  Si quæ controversia oriatur vel dubium fundatum quoad celebrationem formæ extraordinariæ, judicium Pontificiæ Commissioni Ecclesia Dei reservatur.

  2. Episcopo Diœcesano munus incumbit necessaria suppeditandi subsidia ut fidelis erga formam extraordinariam Ritus Romani habeatur observantia, ad normam Litterarum Apostolicarum Summorum Pontificum.

De cœtu fidelium (cf. Litteræ Apostolicæ Summorum Pontificum, art.  5 § 1)

  1. Cœtus fidelium dicitur “stabiliter exsistens” ad sensum art.  5 § 1 Litterarum Apostolicarum Summorum Pontificum, quando ab aliquibus personis cujusdam parœciæ constituitur, etsi post publicationem Litterarum Apostolicarum conjunctis, ratione venerationis Liturgiæ in Antiquiore Usu, poscentibus ut in ecclesia parœciali vel in aliquo oratorio vel sacello Antiquior Usus celebretur :  hic cœtus constitui potest a personis ex pluribus parœciis aut diœcesibus convenientibus et qui una concurrunt ad ecclesiam parœcialem aut oratorium ad finem, de quo supra, assequendum.

  2. Si quidam sacerdos, obiter in quandam ecclesiam parœcialem vel oratorium cum aliquibus personis incidens, Sacrum in forma extraordinaria facere velit, ad normam artt. 2 et 4 Litterarum Apostolicarum, parochus aut rector ecclesiæ, vel sacerdos qui de ea curam gerit, ad celebrandum admittat, attento tamen ordine celebrationum liturgicarum ipsius ecclesiæ.

    • § 1.  Ut de singulis casibus judicium feratur, parochus aut rector, aut sacerdos qui ecclesiæ curam habet, prudenti mente agat, pastorali zelo, caritate et urbanitate suffultus.

    • § 2.  Si cœtus paucis constet fidelibus, ad Ordinarium loci adeundum est, ut designet ecclesiam in quam ad hujusmodi celebrationes fideles se conferre possint, ita ut actuosa participatio facilior et Sanctæ Missæ celebratio dignior reddi valeant.

  3. In sanctuariis et in peregrinationum locis, possibilitas celebrandi secundum extraordinariam formam cœtibus peregrinorum id petentibus præbeatur (cf. Litteræ Apostolicæ Summorum Pontificum, art.  5 § 3), si sacerdos adest idoneus.

  4. Christifideles celebrationem secundum formam extraordinariam postulantes, auxilium ne ferant neque nomen dent consociationibus, quæ validitatem vel legitimitatem Sanctæ Missæ Sacrificii et Sacramentorum secundum formam ordinariam impugnent, vel Romano Pontifici, Universæ Ecclesiæ Pastori quoquo modo sint infensæ.

De Sacerdotibus idoneis (cf. Litteræ Apostolicæ Summorum Pontificum, art. 5 § 4)

  1. Quoad ea quæ necessaria sunt ut sacerdos quidam idoneus habeatur ad celebrandum secundum formam extraordinariam, statuitur :

    1. Quivis sacerdos, ad normam Juris Canonici{7} non impeditus, idoneus censetur ad celebrandam Sanctam Missam secundum formam extraordinariam;

    2. ad usum Latini sermonis quod attinet, necesse est ut sacerdos celebraturus scientia polleat ad verba recte proferenda eorumque intelligendam significationem;

    3. quoad peritiam vero ritus exsequendi, idonei habentur sacerdotes qui ad Sacrum faciendum secundum extraordinariam formam sponte adeunt et qui antea hoc fecerant.

  2. Ordinarii enixe rogantur ut clericis instituendis occasionem præbeant accommodatam artem celebrandi in forma extraordinaria acquirendi, quod potissimum pro Seminariis valet in quibus providebitur ut sacrorum alumni convenienter instituantur Latinum discendo sermonem{8} et, adjunctis id postulantibus, ipsam Ritus Romani formam extraordinariam.

  3. In Diœcesibus ubi desint sacerdotes idonei, fas est Episcopis diœcesanis juvamen a sacerdotibus Institutorum a Pontificia Commissione Ecclesia Dei erectorum exposcere, sive ut celebrent, sive ut ipsam artem celebrandi doceant.

  4. Facultas celebrandi Missam sine populo seu uno tantum ministro participante, secundum formam extraordinariam Ritus Romani concessa est cuivis presbytero, tum sæculari, cum religioso (cf. Litteræ Apostolicæ Summorum Pontificum, art. 2).  Ergo, in hujusmodi celebrationibus, sacerdotes, ad normam Litterarum Apostolicarum, nulla speciali licentia Ordinariorum vel superiorum indigent.

De disciplina liturgica et ecclesiastica

  1. Libri liturgici formæ extraordinariæ adhibeantur ut prostant.  Omnes qui secundum extraordinariam formam Ritus Romani celebrare exoptant, tenentur rubricas relativas scire easque in celebrationibus recte exsequi.

  2. In antiquo Missali recentiores sancti et aliquæ ex novis præfationibus inseri possunt, immo debent{9}, secundum quod quam primum statutum erit.

  3. Ad ea quæ constabilita sunt in Litteris Apostolicis Summorum Pontificum, ad articulum 6, dicendum est quod lectiones Sanctæ Missæ quæ in Missali anni 1962 continentur proferri possunt aut solum Latine, aut Latine, vernacula sequente versione, aut in Missis lectis etiam solum vernacule.

  4. Quoad regulas disciplinares ad celebrationem formæ extraordinariæ pertinentes, applicetur disciplina ecclesiastica Codicis Juris Canonici anno 1983 promulgati.

  5. Præterea, quum sane de lege speciali agitur, quoad materiam propriam, Litteræ Apostolicæ Summorum Pontificum derogant omnibus legibus liturgicis, sacrorum rituum propriis, exinde ab anno 1962 promulgatis, et cum rubricis librorum liturgicorum anni 1962 non congruentibus.

De Confirmatione et de Ordine

  1. Facultas adhibendi formulam antiquam ad Confirmationem impertiendam, confirmata est a Litteris Apostolicis Summorum Pontificum (cf. art. 9, § 2), proinde non necessario adhibenda est pro forma extraordinaria formula recentior, quæ in Ordine Confirmationis Pauli PP. VI invenitur.

  2. Quoad primam Tonsuram, Ordines Minores et Subdiaconatum, Litteræ Apostolicæ Summorum Pontificum nullam obmutationem in disciplina Codicis Juris Canonici anno 1983 introduxerunt :  hac de causa, pro Institutis Vitæ Consecratæ et Societatibus Vitæ Apostolicæ Pontificiæ Commissioni Ecclesia Dei subditis, sodalis votis perpetuis professus aut societati clericali vitæ apostolicæ definitive incorporatus, per receptum diaconatum incardinatur tamquam clericus eidem instituto aut societati, ad normam canonis 266 § 2 Codicis Juris Canonici.

  3. Dumtaxat Institutis Vitæ Consecratæ et Societatibus Vitæ Apostolicæ Pontificiæ Commissioni Ecclesia Dei subditis, et his ubi servatur usus librorum liturgicorum formæ extraordinariæ, licet Pontificali Romano anni 1962 uti ad Ordines majores et minores conferendos.

De Breviario Romano

  1. Omnibus clericis conceditur facultas recitandi Breviarium Romanum anni 1962, de quo art. 9, § 3 Litterarum Apostolicarum Summorum Pontificum, et quidem integre et Latino sermone.

De Triduo Sacro

  1. Cœtus fidelium, anteriori traditioni liturgicæ adhærens, jure gaudet, si sacerdos idoneus adest, celebrandi et ipsum Sacrum Triduum juxta extraordinariam formam.  Deficiente autem ecclesia vel oratorio ad hujusmodi celebrationes exsequendas exclusive deputatis, parochus aut Ordinarius, communi de consilio cum idoneo sacerdote, favorabiliores præbeant occasiones pro bono animarum assequendo, haud exclusa possibilitate reiterandi Sacri Tridui celebrationes in ipsa ecclesia.

De Ritibus Religiosorum Ordinum

  1. Sodalibus Ordinum Religiosorum licet uti propriis libris liturgicis anno 1962 vigentibus.

De Pontificali Romano et de Rituali Romano

  1. Salvo quod sub n. 31 hujus Instructionis præscriptum est, ad mentem n. 28 ipsius Instructionis, licet Pontificale Romanum, Rituale Romanum et Cæremoniale Episcoporum anno 1962 vigentia adhibere.

Summus Pontifex Benedictus PP. XVI, in Audientia die 8 aprilis a.D. MMXI subscripto Cardinali Præsidi Pontificiæ Commissionis “Ecclesia Dei” concessa, hanc Instructionem ratam habuit et publici juris fieri jussit.

Datum Romæ, ex Ædibus Pontificiæ Commissionis Ecclesia Dei, die 30 aprilis a. D. MMXI, in memoria S. Pii V.

Gulielmus Cardinalis Levada
Præses

Vido Pozzo 
A Secretis

______________

  1. BENEDICTUS XVI, Litteræ Apostolicæ Summorum Pontificum Motu Proprio datæ, I, AAS 99 (2007) 777; cf. Institutio Generalis Missalis Romani, tertia editio 2002, n. 397.  Revertitur ad textum.

  2. BENEDICTUS XVI, Epistula ad Episcopos ad producendas Litteras Apostolicas Motu Proprio datas, de Usu Liturgiæ Romanæ Instaurationi anni 1970 præcedentis, AAS 99 (2007) 798.  Revertitur ad textum.

  3. Cf. CIC, can.  838 § 1 et § 2.  Revertitur ad textum.

  4. Cf. CIC, can.  331.  Revertitur ad textum.

  5. Cf. CIC, cann.  223, § 2; 838 § 1 et § 4.  Revertitur ad textum.

  6. Cf. BENEDICTUS XVI, Epistula ad Episcopos ad producendas Litteras Apostolicas Motu Proprio datas, de Usu Liturgiæ Romanæ Instaurationi anni 1970 præcedentis, AAS 99 (2007) 799.  Revertitur ad textum.

  7. Cf. CIC, can.  900, § 2.  Revertitur ad textum.

  8. Cf. CIC, can.  249; cf. Conc.  Vat.  II, Const.  Sacrosanctum Concilium, n. 36; Decl.  Optatam totius n. 13.  Revertitur ad textum.

  9. Cf. BENEDICTUS XVI, Epistula ad Episcopos ad producendas Litteras Apostolicas Motu Proprio datas, de Usu Liturgiæ Romanæ Instaurationi anni 1970 præcedentis, AAS 99 (2007) 797.  Revertitur ad textum.


— Latinē —

Litteræ Apostolicæ
Sanctitatis Suæ Benedicti XVI
Motu Proprio  Datæ
« Summorum Pontificum »

Romæ, apud Sanctum Petrum
Sabbato, 2007 Julii 7

— Latinē —

Summorum Pontificum cura ad hoc tempus usque semper fuit, ut Christi Ecclesia Divinæ Majestati cultum dignum offerret, «ad laudem et gloriam nominis Sui» et «ad utilitatem totius Ecclesiæ Suæ sanctæ».

Ab immemorabili tempore sicut etiam in futurum, principium servandum est «juxta quod unaquæque Ecclesia particularis concordare debet cum universali Ecclesia non solum quoad fidei doctrinam et signa sacramentalia, sed etiam quoad usus universaliter acceptos ab apostolica et continua traditione, qui servandi sunt non solum ut errores vitentur, verum etiam ad fidei integritatem tradendam, quia Ecclesiæ lex orandi ejus legi credendi respondet» [1].

Inter Pontifices qui talem debitam curam adhibuerunt, nomen excellit sancti Gregorii Magni, qui tam fidem catholicam quam thesauros cultus ac culturæ a Romanis in sæculis præcedentibus cumulatos novis Europæ populis transmittendos curavit.  Sacræ Liturgiæ tam Missæ Sacrificii quam Officii Divini formam, uti in Urbe celebrabatur, definiri conservarique jussit.  Monachos quoque et moniales maxime fovit, qui sub Regula sancti Benedicti militantes, ubique simul cum Evangelii annuntiatione illam quoque saluberrimam Regulæ sententiam vita sua illustrarunt, «ut operi Dei nihil præponatur» (cap. 43).  Tali modo sacra liturgia secundum morem Romanum non solum fidem et pietatem sed et culturam multarum gentium fecundavit.  Constat utique liturgiam latinam variis suis formis Ecclesiæ in omnibus ætatis christianæ sæculis permultos Sanctos in vita spirituali stimulasse atque tot populos in religionis virtute roborasse ac eorundem pietatem fecundasse.

Ut autem Sacra Liturgia hoc munus efficacius expleret, plures alii Romani Pontifices decursu sæculorum peculiarem sollicitudinem impenderunt, inter quos eminet Sanctus Pius V, qui magno cum studio pastorali, Concilio Tridentino exhortante, totum Ecclesiæ cultum innovavit, librorum liturgicorum emendatorum et «ad normam Patrum instauratorum» editionem curavit eosque Ecclesiæ latinæ usui dedit.

Inter Ritus romani libros liturgicos patet eminere Missale Romanum, quod in romana urbe succrevit, atque succedentibus sæculis gradatim formas assumpsit, quæ cum illa in generationibus recentioribus vigente magnam habent similitudinem.

«Quod idem omnino propositum tempore progrediente Pontifices Romani sunt persecuti, cum novas ad ætates accommodaverunt aut ritus librosque liturgicos determinaverunt, ac deinde cum ineunte hoc nostro sæculo ampliorem jam complexi sunt redintegrationem» [2].  Sic vero egerunt Decessores nostri Clemens VIII, Urbanus VIII, sanctus Pius X [3], Benedictus XV, Pius XII et beatus Joannes XXIII.

Recentioribus autem temporibus, Concilium Vaticanum II desiderium expressit, ut debita observantia et reverentia erga cultum divinum denuo instauraretur ac necessitatibus nostræ ætatis aptaretur.  Quo desiderio motus, Decessor noster Summus Pontifex Paulus VI libros liturgicos instauratos et partim innovatos anno 1970 Ecclesiæ latinæ approbavit;  qui ubique terrarum permultas in linguas vulgares conversi, ab Episcopis atque a sacerdotibus et fidelibus libenter recepti sunt.  Joannes Paulus II, tertiam editionem typicam Missalis Romani recognovit.  Sic Romani Pontifices operati sunt ut «hoc quasi ædificium liturgicum [...] rursus, dignitate splendidum et concinnitate» appareret [4].

Aliquibus autem in regionibus haud pauci fideles antecedentibus formis liturgicis, quæ eorum culturam et spiritum tam profunde imbuerant, tanto amore et affectu adhæserunt, et adhærere pergunt, ut Summus Pontifex Joannes Paulus II, horum fidelium pastorali cura motus, anno 1984 speciali Indulto “Quattuor abhinc annos”, a Congregatione pro Cultu Divino exarato, facultatem concessit utendi Missali Romano a Joanne XXIII anno 1962 edito;  anno autem 1988 Joannes Paulus II iterum, litteris Apostolicis “Ecclesia Dei” Motu Proprio datis, Episcopos exhortatus est ut talem facultatem late et generose in favorem omnium fidelium id petentium adhiberent.

Instantibus precibus horum fidelium jam a Prædecessore Nostro Joanne Paulo II diu perpensis, auditis etiam a Nobis Patribus Cardinalibus in Consistorio die XXIII mensis martii anni 2006 habito, omnibus mature perpensis, invocato Spiritu Sancto et Dei freti auxilio, præsentibus Litteris Apostolicis DECERNIMUS quæ sequuntur:

  • Art. 1  Missale Romanum a Paulo VI promulgatum ordinaria expressio “Legis orandi” Ecclesiæ catholicæ ritus latini est.  Missale autem Romanum a S. Pio V promulgatum et a B. Joanne XXIII denuo editum habeatur uti extraordinaria expressio ejusdem “Legis orandi” Ecclesiæ et ob venerabilem et antiquum ejus usum debito gaudeat honore.  Hæ duæ expressiones “legis orandi” Ecclesiæ, minime vero inducent in divisionem “legis credendi” Ecclesiæ;  sunt enim duo usus unici ritus romani.

    Proinde Missæ Sacrificium, juxta editionem typicam Missalis Romani a B. Joanne XXIII anno 1962 promulgatam et nunquam abrogatam, uti formam extraordinariam Liturgiæ Ecclesiæ celebrare licet.  Condiciones vero a documentis antecedentibus “Quattuor abhinc annos” et “Ecclesia Dei” pro usu hujus Missalis statutæ, substituuntur ut sequitur:

  • Art. 2  In Missis sine populo celebratis, quilibet sacerdos catholicus ritus latini, sive sæcularis sive religiosus, uti potest aut Missali Romano a beato Papa Joanne XXIII anno 1962 edito, aut Missali Romano a Summo Pontifice Paulo VI anno 1970 promulgato, et quidem qualibet die, except Triduo Sacro.  Ad talem celebrationem secundum unum alterumve Missale, sacerdos nulla eget licentia, nec Sedis Apostolicæ nec Ordinarii sui.

  • Art. 3  Si communitates Institutorum vitæ consecratæ atque Societatum vitæ apostolicæ juris sive pontificii sive dioecesani quæ in celebratione conventuali seu «communitatis» in oratoriis propriis celebrationem sanctæ Missæ juxta editionem Missalis Romani anno 1962 promulgatam habere cupiunt, id eis licet.  Sin singula communitas aut totum Institutum vel Societas tales celebrationes sæpe vel plerumque vel permanenter perficere vult, res a Superioribus majoribus ad normam juris et secundum leges et statuta particularia decernatur.

  • Art. 4  Ad celebrationes sanctæ Missæ de quibus supra in art. 2 admitti possunt, servatis de jure servandis, etiam christifideles qui sua sponte id petunt.

  • Art. 5

    1. In parœciis, ubi coetus fidelium traditioni liturgicæ antecedenti adhærentium continenter exsistit, parochus eorum petitiones ad celebrandam sanctam Missam juxta ritum Missalis Romani anno 1962 editi, libenter suscipiat.  Ipse videat ut harmonice concordetur bonum horum fidelium cum ordinaria parœciæ pastorali cura, sub Episcopi regimine ad normam canonis 392, discordiam vitando et totius Ecclesiæ unitatem fovendo.

    2. Celebratio secundum Missale B. Joannis XXIII locum habere potest diebus ferialibus;  dominicis autem et festis una etiam celebratio hujusmodi fieri potest.

    3. Fidelibus seu sacerdotibus id petentibus, parochus celebrationes, hac in forma extraordinaria, permittat etiam in adjunctis peculiaribus, uti sunt matrimonia, exsequiæ aut celebrationes occasionales, verbi gratia peregrinationes.

    4. Sacerdotes Missali B. Joannis XXIII utentes, idonei esse debent ac jure non impediti.

    5. In ecclesiis, quæ non sunt nec parœciales nec conventuales, Rectoris ecclesiæ est concedere licentiam de qua supra.

  • Art. 6  In Missis juxta Missale B. Joannis XXIII celebratis cum populo, Lectiones proclamari possunt etiam lingua vernacula, utendo editionibus ab Apostolica Sede recognitis.

  • Art. 7  Ubi aliquis coetus fidelium laicorum, de quo in art. 5 § 1 petita a parocho non obtinuerit, de re certiorem faciat Episcopum dioecesanum.  Episcopus enixe rogatur ut eorum optatum exaudiat.  Si ille ad hujusmodi celebrationem providere non potest, res ad Pontificiam Commissionem “Ecclesia Dei” referatur.

  • Art. 8  Episcopus, qui vult providere hujusmodi petitionibus christifidelium laicorum, sed ob varias causas impeditur, rem Pontificiæ Commissioni “Ecclesia Dei” committere potest, quæ ei consilium et auxilium dabit.

  • Art. 9

    1. Parochus item, omnibus bene perpensis, licentiam concedere potest utendi rituali antiquiore in administrandis sacramentis Baptismatis, Matrimonii, Poenitentiæ et Unctionis Infirmorum, bono animarum id suadente.

    2. Ordinariis autem facultas conceditur celebrandi Confirmationis sacramentum utendo Pontificali Romano antiquo, bono animarum id suadente.

    3. Fas est clericis in sacris constitutis uti etiam Breviario Romano a B. Joanne XXIII anno 1962 promulgato.

  • Art. 10  Fas est Ordinario loci, si opportunum judicaverit, parœciam personalem ad normam canonis 518 pro celebrationibus juxta formam antiquiorem ritus romani erigere aut rectorem vel cappellanum nominare, servatis de jure servandis.

  • Art. 11  Pontificia Commissio “Ecclesia Dei” a Joanne Paulo II anno 1988 erecta[5], munus suum adimplere pergit.

    Quæ Commissio formam, officia et normas agendi habeat, quæ Romanus Pontifex ipsi attribuere voluerit.

  • Art. 12  Eadem Commissio, ultra facultates quibus jam gaudet, auctoritatem Sanctæ Sedis exercebit, vigilando de observantia et applicatione harum dispositionum.

Quæcumque vero a Nobis hisce Litteris Apostolicis Motu proprio datis decreta sunt, ea omnia firma ac rata esse et a die decima quarta Septembris hujus anni, in festo Exaltationis Sanctæ Crucis, servari jubemus, contrariis quibuslibet rebus non obstantibus.

Datum Romæ, apud Sanctum Petrum, die septima mensis Julii, anno Domini MMVII, Pontificatus Nostri tertio.

BENEDICTUS PP. XVI


  1. Institutio generalis Missalis Romani, Editio tertia, 2002, 397

  2. Joannes Paulus Pp. II, Litt. ap. Vicesimus quintus annus (4 Decembris 1988), 3:  AAS 81 (1989), 899.

  3. Ibid.

  4. S. Pius Pp. X, Litt. Ap. Motu proprio datæ Abhinc duos annos (23 Octobris 1913):  AAS 5 (1913), 449-450;  cfr Joannes Paulus II, Litt. ap. Vicesimus quintus annus (4 Decembris 1988), 3:  AAS 81 (1989), 899.

  5. Cfr Joannes Paulus Pp. II, Litt. ap. Motu proprio datæ Ecclesia Dei (2 Julii 1988), 6:  AAS 80 (1988), 1498.


— English —

APOSTOLIC LETTER
« Summorum Pontificum »

Of His Holiness
Benedict XVI
given Motu Proprio

Rome, at Saint Peter’s
Saturday, 2007 July 7

— English —

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, Vatican Council II 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 Bl. John XXIII is to be considered as an extraordinary expression of that same ‘Lex orandi,’ and must be given due honour 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 Bl. 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 Bl. 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 harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church.

    2. Celebration in accordance with the Missal of Bl. 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, e.g. pilgrimages.

    4. Priests who use the Missal of Bl. 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 Bl. John XXIII, the readings may be given in the vernacular, using editions recognised 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.

    3. Clerics ordained “in sacris constitutis” may use the Roman Breviary promulgated by Bl. 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 can. 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 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.

From Rome, at St. Peter’s, 7 July 2007, third year of Our Pontificate.

BENEDICT XVI


  1. General Instruction of the Roman Missal, Third edition, 2002, no. 397

  2. John Paul II, Apostolic Letter, “Vicesimus quintus annus” (4 December 1988), 3:  AAS 81 (1989), 899.

  3. Ibid.

  4. St. Pius X, Apostolic Letter given Motu proprio, “Abhinc duos annos” (23 October 1913):  AAS 5 (1913), 449-450;  cf. John Paul II, Apostolic Letter “Vicesimus quintus annus” (4 December 1988), 3:  AAS 81 (1989), 899.

  5. Cf John Paul II, Apostolic Letter given Motu proprio, “Ecclesia Dei” (2 July 1988), 6:  AAS 80 (1988), 1498.

ACCOMPANYING LETTER TO THE BISHOPS FROM THE POPE

My dear Brother Bishops,

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 (2 July 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 Saint 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 Churchs 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 (cf. Sacrosanctum Concilium, 22: “Sacræ Liturgiæ moderatio ab Ecclesiæ auctoritate unice pendet quæ quidem est apud Apostolicam Sedem et, ad normam juris, apud Episcopum”).

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” (Acts 20:28).

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.

Given at Saint Peter’s 2007 July 7
BENEDICTUS PP. XVI


Allocutio
Sanctitatis Suæ Benedicti XVI
ad participantes contionis Operis Fundati
« Latinitas »

Lunæ die, 2006 Novembris 2005

Notissimum omnino vobis in primis est atque omnibus ubique intuentibus Nostrum sermonis Latini studium, a prima ætate Nostra in vita comprobatum. Usus autem linguæ Latinæ Nostra in vita cotidianus fere, immo perpetuus adhuc fuit - tum in theologiæ studiis, tum in Apostolicæ Sedis longinquo ministerio.

Hac de causa perplacet Nobis jam in Petri Cathedra hodie adhibere linguam Latinam ut tantæ auctoritatis interpretes ac testes, quales estis vos, familiariter consalutemus, ut celeberrimi Certaminis Vaticani victores atque curatores veluti domestico Nostro idiomate Latino recipiamus, ut pro viribus cohortemur incitemusque vos ante omnes ad litteras nostras Latinas, tam antiquas quam recentiores, tam sæculares quam sacras, omni cultu ac fervore non tantum asservandas, verum etiam novis rationibus docendas et inter juniores potissimum propagandas.

Officium hoc ad Opus Fundatum «Latinitas» tamquam ad exemplum curarum et sollicitudinum Ecclesiæ de illo sermone spectat. Vestrum nempe erit adjuvare Nos ut linguæ Latinæ consuetudinem in Ecclesia corroboremus atque in ritibus et disciplinis ecclesiasticis inculcemus, ne infiniti eorundem monumentorum thesauri pereant neve hujus instrumenti præstantissimi usus evanescat.

Aderit semper Latinitatis ubique cultoribus, sicut vobis, favor perpetuus Noster, animus propensus et supernum pariter Dei lumen, quod per Apostolicam Nostram Benedictionem amanter vobis vestrisque impertitam Nos fidentes devocamus.

© Copyright 2005 - Libreria Editrice Vaticana


PRIMUM NUNTIUM
SUMMI PONTIFICIS BENEDICTI XVI
POST
CONCELEBRATIONEM EUCHARISTICAM
CUM CARDINALIBUS ELECTORIBUS
IN
« CAPELLA SIXTINA »

Die XX mensis Aprilis, anno Domini MMV

Venerabiles Fratres Nostri,
dilectissimi Fratres ac Sorores in Christo,
vos universi homines bonæ voluntatis!

  1. Gratia copiosa et pax vobis! (cfr 1 Pt 1, 2).  Duo animum Nostrum discordes sensus hoc tempore una simul subeunt.  Nam ex una parte humano turbamento perfundimur et impares Nos sentimus officio hesterno die Nobis commisso, Successoribus scilicet Petri Apostoli hac in Romana Sede, coram universali Ecclesia.  Ex altera autem parte magnopere animum gratum esse Deo patefaciendum animadvertimus, qui - sicut in sacra liturgia canimus - gregem suum non deserit sed eundem per temporum vices ducit, iis agentibus quos ipse Filii sui vicarios elegit constituitque pastores (cfr Præfatio I de Apostolis).

    Dilectissimi, intimus animi grati sensus propter divinæ misericordiæ donum in corde Nostro præter omnia antistat.  Et id arbitramur gratiam esse peculiarem, quam Decessor Noster, recolendæ memoriæ, Joannes Paulus Secundus Nobis tribuit.  Ejus videmur firmam persentire manum, quæ Nostram perstringit;  surridentes Nobis videmur ejus oculos contueri ejusque verba audire, Nobis peculiari hoc momento destinata:  "Noli timere!".

    Summi Pontificis Joannis Pauli Secundi obitus, et subsequentes dies, pro Ecclesia mundoque insigne fuerunt gratiæ tempus.  Magnus dolor ob ejus excessum et vacui sensus in omnibus relictus Christi resuscitati opera extenuantur, quæ per concordem fidei, amoris et spiritalis solidarietatis effusionem, exsequiarum sollemnium attingentis fastigium, diuturno hoc tempore est patefacta.

    Id quidem dicere possumus:  Joannis Pauli Secundi funus experientia fuit revera unica ubi quodammodo potentia Dei percepta est per ipsius Ecclesiam quæ cunctos populos magnam familiam efficere vult, per conjungentem virtutem Veritatis atque Amoris (cfr Lumen Gentium, 1).  Mortis hora, suo Magistro Dominoque figuratus, Joannes Paulus Secundus suum diuturnum frugiferumque Pontificatum extulit, in fide christianum populum confirmans, eundem circum se congregans atque efficiens ut universa hominum familia conjunctiorem se esse sentiret.

    Nonne hac testificatione Nos sustentari sentimus?  Nonne incitamentum, quod ex eventu hoc manat, animadvertimus?

  2. Omnem Nostram præveniens exspectationem, Providentia divina per Venerabilium Patrum Cardinalium suffragia Nos, ut huic magno Pontifici succederemus, vocavit.  Hoc tempore mentem Nostram ad id convertimus quod abhinc duo milia annorum in partibus accidit Cæsareæ Philippi.  Petri verba audire videmur: "Tu es Christus, Filius Dei vivi" itemque Domini sollemnem confirmationem:  "Tu es Petrus, et super hanc petram ædificabo Ecclesiam meam ...  Tibi dabo claves regni cælorum" (Mt 16, 15-19).

    Tu es Christus!  Tu es Petrus!  Eandem evangelicam scænam rursus experiri videmur;  Nos Petri Successores, trepidantes Galilææ piscatoris trepidantia verba iteramus atque intima quadam animi affectione roborantem divini Magistri promissionem rursus audimus.  Si permagnum est muneris onus, quod debilibus umeris Nostris imponitur, procul dubio immensa est divina potentia qua inniti possumus: "Tu es Petrus et super hanc petram ædificabo Ecclesiam meam" (Mt 16,18).  Romæ Episcopum Nos eligens, suum Vicarium Nos voluit Dominus, "petram" Nos voluit, in qua securi omnes sistere possint.  Eum nimirum rogamus ut Nostrarum virium egestati subveniat, ut animosi simus et fideles ejus gregis Pastores, usque Spiritui inspiranti obsequentes.

    Hoc peculiare ministerium sumus ingressuri, ministerium scilicet ‘petrinum’, universali Ecclesiæ destinatum, humiliter Dei Providentiæ manibus Nos permittentes.  Ante omnia Christo Nostram totam fidentemque adhæsionem renovamus: "In Te, Domine, speravi;  non confundar in æternum!".

    Ex vobis, Venerabiles Cardinales Fratres, grato animo ob Nobis significatam fiduciam quærimus ut Nos precatione necnon constanti, actuosa prudentique cooperatione sustentetis.  Ab omnibus quoque in Episcopatu Fratribus flagitamus ut precatione et consilio Nobis assint, ut Servus servorum Dei vere simus.  Quemadmodum Petrus ceterique Apostoli Domini voluntate unum efformarunt Collegium apostolicum, eodem quidem modo Petri Successor et Episcopi, Apostolorum successores, - id Concilium firmiter confirmavit (cfr Lumen gentium, 22) -, inter se arte conjuncti esse debent.  Collegialis hæc communio, licet diversa sint munera officiaque Romani Pontificis et Episcoporum, Ecclesiæ et unitati in fide omnium credentium inservit, unde maximam partem pendet in hujus temporis mundo evangelizationis operæ efficacitas.  Hanc eandem semitam, in qua Venerabiles Decessores Nostri ambularunt, calcare quoque Nos volumus, universo mundo præsentiæ vivæ Christi de proclamatione tantummodo solliciti.

  3. Nostros ante oculos Joannis Pauli Secundi Pontificis potissimum obversatur testimonium.  Animosiorem, liberiorem junioremque Ecclesiam relinquit, Ecclesiam scilicet quandam quæ, ad ejusdem doctrinam et exemplum, tranquille præteritum tempus contuetur quæque futurum ævum haud timet.  Per Magnum Jubilæum ea in novum est ingressa millennium gerens manibus suis Evangelium directum ad hodiernum orbem per iteratam lectionem magna cum auctoritate Concilii Vaticani Secundi.  Justissima quidem de causa Pontifex Joannes Paulus Secundus Ecclesiæ in Concilio illo demonstravit indicem seu ut dicitur quasi "nauticam pyxidem" {= "compass/Kompaß/boussole/brújula"}, qua in vasto mari tertii millennii dirigeretur (cfr Litt. Ap. Novo millennio ineunte, 57-58).  In suo spiritali quoque Testamento scripsit: "Persuasum mihi habeo advenientes homines diutius etiam quædam sumpturos ex divitiis illis quas hoc Concilium sæculi vicesimi nobis est elargitum" (17.III.2000 {= 2000 Martii 17}).

    Nos quoque propterea munus ingredientes quod est proprium Successoris Petri, firmam certamque voluntatem declarare volumus Concilii Vaticani Secundi continuandi exsecutionem, Prægredientibus Decessoribus Nostris, atque in fideli perpetuitate duorum milium annorum Ecclesiæ traditionis.  Hoc ipso anno conciliaris congressionis conclusæ recoletur memoria anniversaria quadragesima (die octavo mensis Decembris anno millesimo nongentesimo sexagesimo quinto).  Annorum decursu Concilii Documenta hodierni temporis haud amiserunt vim;  immo eorum doctrina pro novis Ecclesiæ præsentisque societatis globalizatæ, ut ajunt, postulationibus admodum evadit apta.

  4. Quadam cum significatione Noster Pontificatus incohatur, dum peculiarem Annum Eucharistiæ dicatum vivit Ecclesia.  Nonne provida in hac temporum convenientia indicium quoddam est percipiendum, quod ministerium notare debet cui sumus vocati?  Eucharistia, vitæ christianæ cor ac Ecclesiæ evangelizantis fons, necessario permanentem mediamque partem constituit et fontem petrini ministerii, Nobis commissi.

    Eucharistia continenter Christum resuscitatum efficit præsentem, qui nobis pergit se tradere, nos vocans sui Corporis Sanguinisque ad mensam communicandam.  Ex ejus plena communione aliud quiddam Ecclesiæ vitæ oritur, communio videlicet in primis inter omnes Christifideles, nuntiandi Evangeliique testificandi munus, in omnes, potissimum in pauperes parvulosque, caritatis ardor.

    Hoc anno idcirco singulari modo celebranda erit Sollemnitas Corporis Domini.  Præterea media pars Eucharistiæ erit mense Augusto in Die Mundiali Juventutis Coloniæ et mense Octobri in Coetu Ordinario Synodi Episcoporum quæ versabitur in argumento:  "Eucharistia:  fons et culmen vitæ et missionis Ecclesiæ".  Ab omnibus propterea rogamus ut proximis mensibus amorem pietatemque erga Jesum in Eucharistia multiplicent ac fortiter et luculenter fidem suam declarent in realem Domini præsentiam, imprimis per sollemnitatem et rectitudinem celebrationum.

    Id peculiarem in modum a Sacerdotibus postulamus, quibus nunc magnus Nostri animi affectus dirigitur.  Sacerdotium quippe ministeriale in Cenaculo una cum Eucharistia enatum est, quemadmodum sæpenumero confirmavit Decessor Noster Joannes Paulus Secundus, veneratæ memoriæ.  "Sacerdotalis exsistentia peculiari titulo «eucharistiam formam» habere debet":  sic in novissima Epistula in Feria V in Cena Domini scripsit (n. 1).  Ad id propositum multum confert ante omnia celebratio quotidie devota sacrificii eucharistici, quod est veluti centrum vitæ ac missionis cujusque sacerdotis.

  5. Nutriti atque sustentati Eucharistia ipsa catholici necessario se impelli sentiunt ad plenam illam unitatem quam in Cenaculo Christus tam vehementer exoptavit.  Petri itaque Successor se debere novit recipere hoc supremum Magistri Divini desiderium in se et quidem peculiari modo.  Etenim officium illi est concreditum confirmandi fratres (cfr Lc 22, 32).

    Plena propterea conscientia, ineunte ministerio suo intra Ecclesiam Romanam quam Petrus suo irrigavit sanguine, hodiernus ipsius Successor accipit tanquam primarium quoddam munus ut laboribus nihil parcens det operam restituendæ plenæ visibilique unitati omnium Christi discipulorum.  Hæc est ejus voluntas, hoc ipsius etiam obstringens officium.  Sibi enim conscius est, ut hoc obtineatur, non sufficere bonorum sensuum declarationes.  Solida opera postulantur quæ animos penetrent atque conscientias excitent, unumquemque ad illam interiorem conversionem permoventia quæ est fundamentum omnium progressuum in oecumenismi via.

    Pernecessarius est dialogus theologicus pariterque poscitur investigatio causarum historicarum in quibusdam consiliis jam pridem captis.  Magis tamen urget illa "memoriæ purgatio" totiens a Joanne Paulo Secundo commemorata, quæ sola homines disponere potest ad plenam Christi veritatem.  Coram eo, Supremo videlicet Judice omnium viventium, quisque nostrum sistere debet conscius se aliquando rationem reddere ei debere omnium quæ fecerit et omiserit de permagno bono plenæ et visibilis unitatis omnium ejus discipulorum.

    Hic Petri Successor illa interrogatione patitur se etiam in prima persona interpellari paratusque est ad ea omnia efficienda quæ potuerit ut principalem oecumenismi causam promoveat.  Decessorum suorum vestigiis ingressus plane provehere in animo habet omne inceptum quod opportunum videri possit ad consortium et consensum adjuvandum cum diversarum Ecclesiarum et Communitatum ecclesialium legatis.  Ad eos immo vero etiam hac data opportunitate fervidissimam suam mittit in Christo unico Domino universorum salutationem.

  6. Hoc temporis momento repetimus nostra memoria inexstinguibilem experientiam quam omnes habuimus in morte et exsequiis Pontificis complorati Joannis Pauli Secundi.  Circa exuvias mortales ejus in nuda terra repositas Capita Nationum conglobata sunt, homines cujusvis socialis ordinis ac præsertim juvenes in memorabili affectus et admirationis amplexu.  Fidens ad illum respexit orbis totus.  Multis quidem visa est hæc intenta communicatio, propagata usque ad orbis fines per communicationis socialis instrumenta veluti chorus ad Pontificem directus et auxilium expetens pro hominibus nostri temporis qui dubiis timoribusque conturbati sua interrogant de ætate ventura.

    Ecclesia horum dierum in se conscientiam renovare debet sui officii hominibus iterandi vocem ejus qui dixit: "Ego sum lux mundi;  qui sequitur me, non ambulabit in tenebris, sed habebit lucem vitæ" (Jo 8, 12).  Suum ideo ministerium suscipiens Pontifex novus probe intellegit opus suum esse ut refulgere sinat coram viris ac mulieribus hodiernis Christi lucem:  non suam, verum Christi ipsius lucem.

    Hæc omnia cogitantes appellamus omnes, etiam illos qui alias sequuntur religiones vel qui solummodo responsionem conquirunt interrogationi fundamentali de exsistentia humana necdum eam invenerunt.  Simpliciter atque amanter omnes alloquimur ut iis confirmemus Ecclesiam velle cum illis dialogum apertum sincerumque componere dum verum quæritur hominis ac societatis bonum.

    A Deo flagitamus unitatem ac pacem hominum familiæ et declaramus catholicos omnes paratos esse ad operam adjutricem suam conferendam in verum progressum socialem qui dignitatem omnis hominis revereatur.

    Viribus Nostris non parcemus neque studiis ut magnæ spei dialogum prosequamur a Nostris Venerabilibus Decessoribus incohatum cum diversis culturis ut ex mutua comprehensione condiciones melioris venturi temporis omnibus oriantur.

    Nominatim cogitamus adulescentes.  Ad eos qui fuerunt interlocutores præcipui Pontificis Joannis Pauli Secundi extenditur peramanter amplexio Nostra, cum exspectamus, si placuerit Deo, dum eos Coloniæ conveniamus proximo nempe Mundiali Juventutis Die.  Vobiscum - carissimi adulescentes - qui estis futura ætas et Ecclesiæ totiusque mundi spes, pergemus colloqui et exspectationes vestras exaudire unde possimus adjuvare vos ad altius usque Christum viventem cognoscendum qui sempiternus est Juvenis.

  7. Mane nobiscum, Domine!  Invocatio hæc, quæ argumentum principale efficit Epistulæ Apostolicæ Joannis Pauli Secundi pro Eucharistiæ Anno, est etiam precatio quæ sua sponte Nostro surget ex animo, dum comparamus Nos ad ministerium illud incipiendum in quod Christus Nos advocavit.  Ei Nos, sicut Petrus, quoque fidelitatem Nostram sine ulla condicione promissam renovamus.  Ei uni servire cogitamus Nosque totos ejus Ecclesiæ ministerio devovere.

    Ut hæc suffulciatur promissio maternam deprecationem Mariæ Sanctissimæ invocamus, cujus in manibus tum præsens tum futurum tempus Personæ Nostræ atque Ecclesiæ reponimus.  Intercedant deprecatione pariter sua sancti Apostoli Petrus et Paulus, ceterique cælites universi.

    His cum affectibus vobis, Venerabiles Cardinales Fratres, singulis qui hujus ritus sunt participes nec non omnibus qui per televisionem et radiophonium sequuntur, amantem Nostram Benedictionem impertimur.

Copyright © Libreria Editrice Vaticana


Litteræ Josephi Ratzinger ad Episcopum Quercopolitanum (1985 Nov 6)

Fons :  http://seattletimes.nwsource.com/ABPub/zoom/html/2011567395.html
SACRA CONGREGATIO PRO DOCTRINA FIDEI
PROT[estatio]. N. 469/81a
(In responsione fiat mentio hujus numeri)

00193 Romæ, die 6 novembris 1985
Piazza del S. Uffizio, 12

SACRED CONGREGATION FOR THE TEACHING OF THE FAITH
Declaration # 469/81a
(When responding please include this reference number)

00193 Rome, 1985 November 6
Plaza of the Holy Office, 12

R E C E I V E D
NOV 15 1985
BISHOP’S OFFICE
Excellentissime Domine, Most Excellent Bishop:
Acceptis Tuis litteris diei 13 septembris h.a., circa causam dispensationis ab omnibus oneribus sacerdotalibus quæ attinet ad Rev. Stephanum MILLER KIESLE, istius diœcesis, officii mei est Tecum communicare quæ sequuntur. In response to the receipt of your letter of 13 September of this year regarding the release from all priestly obligations pertaining to the Rev. Stephan MILLER KIESLE of your diocese, it is my duty to inform you as follows:
Hoc Dicasterium, etsi gravis momenti æstimet argumenta adducta pro dispensatione in casu postulata, attamen necessarium censet considerare una cum oratoris etiam Ecclesiæ Universalis bonum, et ideo parvi facere nequit detrimenta, quæ dispensationis concessio in christifidelium communitate provocare potest, attenta juvenili præsertim oratoris ætate. Even though this Bureau views the arguments presented for release in this case as extremely serious, it believes it necessary to consider, along with the good of the petitioner, that of the Church Universal as well.  Hence it cannot regard as trivial the damage which granting the release might cause among the faithful, especially considering the petitioner’s young age.
Oportet proinde hanc Congregationem subjicere hujuscemodi casus accuratiori examini, quod longius temporis spatium necessario requiret. This Congregation must accordingly submit this kind of case to a more careful examination, which will of necessity require a longer period of time.
Interim Excellentia Tua ne omittat oratorem paterna qua pollet cura sequi, eidem insuper apte patefaciendo rationem agendi hujus Dicasterii, quod procedere solet habito præ oculis præprimis bono communi. Meanwhile Your Excellency ought not fail to assist the petitioner with as much fatherly care as possible, at the same time explaining to him in an appropriate manner the way this Bureau functions, which normally proceeds by focussing primarily on the common good.
Hanc occasionem nactus, impensos æstimationis meæ sensus Tibi obtestor, permanens Taking this opportunity to convey to you the sentiments of my highest regard, I remain
Excellentiæ Tuæ Rev.mæ
add[ictissi].mus
Joseph Card.[inalis] Ratzinger
Most devoted to your most Reverend Excellency,
Joseph Card.[inal] Ratzinger
Exc.mo ac Rev.mo Domino
Dno Joanni S. CUMMINS
Ordinario
QUERCOPOLITAN.
To the Most Excellent and Most Reverend
Bishop John S. CUMMINS
Ordinary
of OAKLAND

Excerpta ab Homilia Joannis Pp. XXIII in Die Coronationis Habita
Venerabiles Sanctæ Romanæ Ecclesiæ Cardinales, Archiepiscopi, Episcopi,
qui vel coram astatis vel animo præsentes estis sacris hisce ritibus quibus Nos — licet immerentes — gravissimum Summi Pontificatus onus sollemniter auspicamur, itemque vos omnes quotquot in Catholico terrarum orbe e variis civium ordinibus carissimos habemus filios qui, etsi tot mortalis hujus vitæ curis angustiisque distenti, æternorum tamen bonorum ad quæ potissimum spectandum est, non immemores estis, paterno amantissimoque vos salutamus animo.
Hisce autem diebus, arcanis eventibus trepidationeque plenis, … si ex una parte communis lætitiæ sensus significationesque quibus Nostra ad Summum Pontificatum evectio consalutata est, haud parum Nobis solacii afferunt, ex altera vero ancipitem et anxium Nostrum efficit animum mulitplex ea ingentium munerum varietas quæ in Nostros incumbunt humeros.  … Sunt enim qui Pontificem potissimum præoptant vel in publicis civitatum rebus procurandis versatum, vel rei diplomaticæ peritum, vel variarum omnium disciplinarum scientia præditum, vel ordinandæ communis omnium vitæ prudentem, vel talem denique Pontificem cujus animus omnia progredientis ætatis incrementa, nullo debito discrimine habito, amplectatur.
Attamen, Venerabiles Fratres et dilecti filii, ii omnes minime illud prosequuntur iter quo incedere oporteat, quum Summi Pontificis speciem sibi fingant quæ recto consilio propositoque haud sit plene consentanea.
Novus Pontifex, dicimus, imprimis Evangelicam illam præclarissimam imaginem in se refert qua Bonus Pastor a Joanne Evangelista eis verbis describitur quæ e divino Salvatoris ore profluxerunt.  Ipse ovilis ostium est :  « Ego sum ostium ovium ».  Hoc in Jesu Christi ovile, nonnisi Summo Pontifice ductore, quisquam ingredi potest, et homines tum solummodo quum ei conjunguntur, tuto possunt salvi fieri, quandoquidem Romanus Pontifex Vicarius est Christi, ejusque in terris personam gerit.  Quam dulce, quam suave est illam Boni Pastoris imaginem mente repetere quæ in Evangelii narratione tam exquisitis allicientibusque verbis describitur !
Venerabiles Fratres ac dilecti filii, ea monita quæ hac de re omnium temporum Romani Pontifices, peculiarique modo proximus Decessor Noster Pius XII immortalis memoriæ, ediderunt, Nostra itidem facimus, idque potissimum significanter asseveramus.
Præcipuum enim locum obtinet Boni Pastoris studium et sollicitudo, qui ad difficillima quæque suscipienda sit paratus, qui prudentia eniteat, rectitudine, constantia, nec summum discrimen reformidet.  « Boni pastor animam suam dat pro ovibus suis ».  Quanta refulget pulchritudine Ecclesia Christi, « ovile ovium ».  Pastor « ante oves vadit », quem omnes sequuntur.  Has ut defendat, ipse non veretur irruentem lupum pugnando prohibere.

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