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Thursday, October 28, 2021

TRADITIONIS CUSTODES: More Facts Emerge (What the Bishops of the World Actually Told Francis)

Written by  Diane Montagna
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TRADITIONIS CUSTODES: More Facts Emerge (What the Bishops of the World Actually Told Francis)

Translation:
Italian

Author’s Note: In the print-edition of my 2021 CIC talk, titled “Traditionis Custodes: Separating Fact from Fiction” and published online at The Remnant on October 7, 2021, I wrote that “the premises and conclusions of Traditionis Custodes are not the same as those presented in the detailed main report produced by the Congregation for the Doctrine of the Faith (CDF),” on the basis of a consultation of the world’s bishops. “Traditionis Custodes was not consistent with what the main report recommended or revealed.”

 

Regarding the CDF’s detailed main report, I wrote:

“To my knowledge, the main report was very thorough and was broken down into several sections. One part was very analytical, offering analysis diocese by diocese, country by country, region by region, continent by continent, with pie charts and graphs. Another part was a summary where all the argumentation was presented, along with recommendations and trends. And to my knowledge, one part of the report contained quotations taken from the responses that came from the individual dioceses. This collection of quotations would have been included to give the Holy Father a well-rounded sampling of what the bishops had said.”

As I also noted:

“This collection of quotations was broken down into various categories. These categories included: “negative evaluations about the attitude of certain faithful”; “on the isolation of the community”; a very brief section on “the irrelevance of the Extraordinary Form for the people”; “on the need and/or pastoral fittingness of the Extraordinary Form”; “on those whom the Extraordinary Form attracts”; a lengthy section of quotations on “the value of the Extraordinary Form for the peace and unity of the Church”; “on the liturgical theological and catechetical value of the Extraordinary Form”; “on the historic value of the Extraordinary Form”; “on the influence of the Extraordinary Form on the Ordinary Form”; “on the influence of the Extraordinary Form on seminaries and/or houses of formation”; and a long final section of “proposals for the future.”

In the October 7 print-edition of my talk, I included thirty of these quotations from various categories. That portion of the collection may be viewed here. Today, let us consider fifteen more of these quotations from bishops from around the world.

Out of respect for members of the hierarchy, I have redacted the individual names of each bishop quoted herein and included only their country of origin. Diane Montagna 

A COLLECTION OF QUOTATIONS

FROM THE RESPONSES RECEIVED FROM THE DIOCESES

(Where abbreviated: EF=Extraordinary Form; OF=Ordinary Form)

Negative assessments about the attitude of certain faithful

“For some, this Mass is a form of protest against the general direction given by the Church, and for others it also comes with political agendas. That said, I prefer to keep such people close to the Church, asking the priests involved to correct these misguided views.” (A Bishop of the United States, response to question 3).

“To omit practicing the Extraordinary Form would be to cut oneself off from the sources of the faith.” (A Bishop of Belgium, response to question 9)

On the isolation of communities

“In practice, the intended effect [maintaining the link with the parish] has not occurred, because everyone stays within the circle of faithful who share the same liturgical sensibility. But perhaps this limitation is due to a still too cautious application of the Motu Proprio [Summorum Pontificum].” (A Bishop of France, response to question 3)

“These communities do not integrate into parish and diocesan life. This may be through their own fault, when they are distrustful of the pastoral directions of the diocese or parish, and they prefer to live in isolation. But this can also be due to those who are attached to the Ordinary Form, and who struggle to understand exactly who they are and their expectations as well as the way in which these faithful live out their faith.” (A Bishop of France, response to question 3)

On the irrelevance of the Extraordinary Form for the people

“Sometimes the form has been applied not for the good of souls, but to pander to the personal tastes of the priest.” (A Bishop of Italy, response to question 4)

“The Extraordinary Form has become a treasure for the Diocese from which to draw inspiration and concrete perspectives on how to renew the liturgical life of the Church.” (A Bishop of the Philippines, response to question 5)

On those the Extraordinary Form attracts

“There are a significant number of Catholics who have always remained in communion but who strongly aspire to more traditional liturgical forms, and who have been greatly consoled and helped in their faith through participation in Extraordinary Form Masses. Many young families and younger Catholics have found the Extraordinary Form to be a treasure that has helped them grow in faith...even if they have not grown up with the EF, they find it enriching for the practice of faith.”  (A Bishop of the United States, response to question 2)

On the value of the Extraordinary Form for the peace and unity of the Church

“Many of the people who attend are troubled pilgrims and quite suffering, and I think that the ‘normalization’ of their liturgical experience within the life of the Church strengthens the unity of the Church.” (A Bishop of England, response to question 9)

“Some of the faithful at the Extraordinary Form Mass, who were not interested in the life of the Diocese, have changed their behavior, contribute to the “denier de l’Eglise” [annual collection for the dioceses in France], and express in other ways their joy at being able to pray in their diocese.” (A Bishop of France, response to question 9)

"I think it is possible for the two uses, Ordinary and Extraordinary, to coexist. This could be a strength within the Catholic Church." (A Bishop of England, response to question 9)

On the liturgical, theological, and catechetical value of the Extraordinary Form

“Undoubtedly, the Extraordinary Form has challenged members of the clergy about the place of rituality in Christian life, and about the dignity of celebrations.” (A Bishop of France, response to question 5)

“The Extraordinary Form has become a treasure for the Diocese from which to draw inspiration and concrete perspectives on how to renew the liturgical life of the Church.” (A Bishop of the Philippines, response to question 5)

On the historical value of the Extraordinary Form

“To omit practicing the Extraordinary Form would be to cut oneself off from the sources of the faith.” (A Bishop of Belgium, response to question 9)

“If we continue to tolerate sad examples of liturgical abnormalities, experimentation, abuse, and simply poor-quality liturgies, why should we single out those connected to the ancient rites of the Church for special vigilance? It just doesn’t seem right.” (A Bishop of the United States, response to question 9)

On the influence of the Extraordinary Form on the Ordinary Form

“Sometimes it was assumed that elements of the Extraordinary Form had been incorporated into the Ordinary Form of the Mass. I was able to verify that this was not the case, but that it was simply an ignorance of what is already allowed by the GIRM.” (A Bishop of the United States, response to question 5)

Proposals and/or perspectives for the future

“I suggest that we allow Extraordinary Form as it is. That we use the Gamaliel principle.” (A Bishop of the Philippines, response to question 9)

“I think it is possible for the two uses, Ordinary and Extraordinary, to coexist. This could be a strength within the Catholic Church. Although we hear a lot from the LMS [Latin Mass Society] and its crusade to change the face of the Church and set the clocks back, my impression in the Diocese is that the strident appeals for the EF have now faded, and that it will find its own (probably quite small) level, so to speak (... ) I would say that formation in the fullness of the tradition of liturgical forms, practices, and symbols is needed, and that these can be open to all in full freedom, and even encouraged, in such a way as to show that the EF is not something to be feared, and that the OF is not to be despised, because it is rooted in tradition.” (A Bishop of England, response to question 9)

“If we continue to tolerate sad examples of liturgical abnormalities, experimentation, abuse, and simply poor-quality liturgies, why should we single out those connected to the ancient rites of the Church for special vigilance? It just doesn’t seem right.” (A Bishop of the United States, response to question 9)

The Episcopal Conference of Mexico believes that authentic liturgical formation is indispensable at all levels.” (CEM general report)

To be continued.

Remnant Editor’s Note: We will continue to drop these proof texts over the course of the next few days. Readers are encouraged to read the print version of Diane Montagna’s talk here. Please be assured that at the conclusion of this series, all of the quotations from bishops posted at RemnantNewspaper.com will be gathered into a PDF in order and under their respective categories for the sake of the permanent record. As we go along, please feel free to share this series in toto or in part especially on social media. MJM

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Last modified on Saturday, October 30, 2021