Universæ Ecclesiæ: My First Thoughts

Cardinal Levada

On Friday, Universae Ecclesiae was officially published by the Vatican. Specifically, the Pontifical Commission Ecclesia Dei published the instruction for all Bishops. The purpose was to clarify and instruct on the implementation and application of the Pontiff's Motu Proprio: Summorum Pontificum. In other words, it was effictively a memo to Bishops to help implement the use and celebration of the Mass in the Usus Antiquior - The Tridentine Latin Mass. The Vatican is very proper and diplomatic, so to cut through all the "diplo-speak" the instrutction was published to remove blockades that Bishops and dioceses have used to prevent the implementation of Summorum Pontificum. NB: If you want to skip me "setting the scene" and just want my commentary please skip down to "Section II & III."

the letter...to the instruction

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Let's first consider what the memo, that accompanied the instruction, describes as its purpose:

It also reaffirms the purpose of the motu proprio, divided into the following three points: a) To offer all faithful, the Roman Liturgy in its most ancient usage, considered a precious treasure to be preserved; b) to achieve and really ensure the use of the forma extraordinaria to those who request it c) to favour reconciliation within the Church. (ref. n. 8).

To me there are two big takeaways  in the memo/letter. The first being that the words "precious treasure" are used to describe the Extraordinary Form. The second is that this "Instruction" has as a goal "to achieve and really ensure the use of the forma extrordinaria to those who request it." This clearly is a statement of redundancy, which says "without saying" that such an effect unfortunately did not come out of the publication of Summorum Pontificum.

intro to the instruction

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So then, now that we know the purpose let us look at some of the provisions of the instruction. Because this post and topic could become philosophically thick, and even technically cumbersome, I will start with a few presuppositions. First, general knowledge and understanding of Summorum Pontificum are necessary to understand this post. Second, the implementation and use of the Usus Antiquior are different in every place. Many of my thoughts will be based on the fact that Alaska, especially the Archdiocese of Anchorage, has but one Roman Liturgy that is celebrated in the Usus Antiquior. (For more info on the Extraordinary Form please see my recent post.)

As for the instruction itself, paragraphs n.1-n.8 are an introduction to the history of Summorum Pontificum and the basic purpose of the instruction. It is important to note, that in n.7, there is a restatement from Pope Benedict and his Motu Proprio:

"There is no contradiction between the two editions of the Roman Missal. In the history of the Liturgy growth and progress are found, but not a rupture. What was sacred for prior generations, remains sacred and great for us as well, and cannot be suddenly prohibited altogether or even judged harmful."

I think this is a very salient and important point. The fact that no "contradiction" between the two forms of the Liturgy exist. In fact, there is a reaffirmation that the Extraordinary Form is not only allowable, but goes beyond that and is actually co-equal with the Ordinary Form. I don't think it is a stretch, but a proper interpretation of this passage.

Section II & III: The Ecclesia Dei and the "Norms"

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Section II is n.9-11. This notes just reaffirm the role of the PC Ecclesia Dei as the competent Vatican body to oversee matters related to the Usus Antiquior. Section III is specifically about the norms relating to the Motu Proprio. Without going through the notes point by point, I want to highlight just a few, and share my thoughts. For a more thorough analysis of the entire instruction see Father Z in which he discusses some of the notes individually.

My Commentary:
As for the Norms, the first thing that jumps out at me is the fact that there are little to no "restrictive" notes. In other words, all the notes, for the most part, are clarifications and instructions on how to make the Mass in the Usus Antiquior more available to us the faithful. Instructions from the Vatican are clarifying documents, so it isn't as if these positive statements are the standard, it just so happens that this instruction is more positive towards the original document than negative. This is specific to this instruction, and not typical of all instructions.

Some blogs have downplayed the fact that very little new information has come out of this instruction. Their "take" is that this document is not forceful, and it isn't that important because of the lack of anything "new" coming from it. These blogs are the type that are not generally supportive of the philosophy and belief behind Summorum Pontificum.

The other thing that I find interesting is the way that the Vatican went about saying what they did say. This is especially true in terms of the coetus fidelium and Sacerdos idoneus, or the "group of faithful" and the "qualified priest." Many roadblocks have spawned out of the ambiguity of these two terms between 2007 and now. What number of faithful was required and what was a "qualified" priest? This instruction makes no bright line rule for the former, and is very precise on the latter. I think this is a statement to the fact that Bishops should take all steps possible to provide the Mass in the Usus Antiquior to those faithful that present a desire for it. I think what is very significant in these provisions is the fact that any priest may present themselves and be competent to celebrate this Form. On top of this, when the faithful request this form of the Mass, there is an urging by the Vatican that the Bishop utilize means to provide a competent priest for such celebration.

There are a few big additions to this instruction. The most obvious is the fact that the Triduum is to be allowed in the Usus Antiquior, even in places where the Ordinary Form is used. This means that there is no primacy of place belonging to the Ordinary Form - based on the fact that the Holiest of Holies is to be celebrated in the manner that all faithful desire it. The other addition, is really a reaffirmation - that Confirmation is to allowed to be celebrated in the Usus Antiquior. This means that not just Confirmation but also Confirmation along with all other Sacraments. This is the case because Confirmation is the one Sacrament that requires the Bishop, to whom this instruction is written.

my thoughts on the practical effects of the instruction - in places like Anchorage

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Anchorage is not unlike other rural and lightly populated areas. There are a few people spread over large areas of land, with few clerical resources aka priests. The biggest impediment used to prevent the implementation of the Extraordinary Form in our area, as is the case in others, is the lack of priests competent to celebrate the Mass. Because Alaska depends on visiting, mission, and shared priests requests are not denied per se but instead explained away by the fact that "no priests are available" to learn and celebrate the Mass in the Usus Antiquior. 

Unfortunately, this instruction doesn't solve this problem per se, although it should. It urges the Bishops to facilitate means to instruct priests in the Extraordinary Form or facilitate other means to implement the Extraordinary Form  to those faithful that request it. I worry that this little bit of "wiggle room" will provide enough slack for Bishops to find a reason "not to have" the Usus Antiquior. A perfect solution for an area, like where I live, would be to have a group of faithful request the Mass in the Usus Antiquior and have the Bishop train a priest or have a priest visit so that their is someone in their area capable of celebrating Mass in the Extraordinary Form. A more extreme solution would be an order like the FSSP creating a chapel and apostolate here.

Overall, I think this instruction is a great thing and positive, I just wonder how much of an affect it will have in a place like the Kenai, or other rural area where there is a group of faithful, but there are those unwilling to do what is necessary to provide the Mass in the Extraordinary Form. There are lots of ways to prevent a coetus fidelium from being given the opportunity to celebrate the Roman Liturgy according to the Usus Antiquior. I pray that all Bishops and priests will prayefully consider the will of the Vatian, the Pope, and the Church to facilitate and make available this precious treasure. 

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