Subject: VISnews 110513
Organization: VIS - Ufficio Stampa della Santa Sede
From: Vatican Information Service - Eng - txt
VATICAN INFORMATION SERVICE
TWENTY FIRST YEAR - N. 90
ENGLISH
FRIDAY, 13 MAY 2011
SUMMARY:
- Uniting Theology of Body with Theology of Love
- Telegram for Victims of Earthquake in Spain
- Universae Ecclesia Instruction=20
- Notice on New Instruction Universae Ecclesia
- Audiences
- Other Pontifical Acts
___________________________________________________________
UNITING THEOLOGY OF BODY WITH THEOLOGY OF LOVE
VATICAN CITY, 13 MAY 2011 (VIS) - At noon today the Pope received
participants in a meeting sponsored by the Pontifical John Paul II =
Institute
for Studies on Marriage and Family.
At the beginning of the address the Holy Father recalled that 30 years =
ago
the newly Blessed John Paul II founded that Institute and the Pontifical
Council for the Family and that it was precisely on 13 May thirty years =
ago
that he "suffered the terrible assassination attempt in St. Peter's =
Square".
Benedict XVI noted a few points of reflection to the members of the
institute for "uniting the theology of the body with the theology of =
love in
order to find the unity of the path of humankind".
While emphasizing that "the body is the place where the spirit can =
dwell",
the pontiff noted that "in light of this we can understand that our =
bodies
are not inert, heavy material but, if we know how to listen, they speak =
the
language of true love".
"The body", he explained, "speaks to us of an origin that we haven't
granted ourselves. ... It is only when recognizing the original love =
that
has given them life that human beings can accept themselves, only then =
can
they be reconciled with nature and with the world".
Referring to the creation of our first forebears, the Pope asserted =
that "
before the Fall, Adam and Eve's bodies appear in perfect harmony. They =
have
a language that they didn't create, an eros rooted in nature that =
invites
them to receive one another mutually from the Creator so that they might
thus be able to give themselves. ... The union in one flesh thus becomes =
a
union of all of life, so that man and woman might become one spirit. ... =
In
this sense", he continued, "the virtue of chastity takes on a new =
meaning.
It is not a "no" to life's pleasures and joys but a great "yes" to love =
as
the profound communication between persons, which requires time and =
respect,
as a path together toward fullness and as love that becomes capable of
generating life and generously welcoming the new life that is born".
The Holy Father said that "the body also contains a negative language. =
It
speaks to us of the oppression of the other, of the desire to possess =
and
exploit. Nevertheless, we know that this language does not pertain to =
God's
original plan, but is the fruit of sin. When separated from its filial
meaning, from its connection with the Creator, the body rebels against
humans, and loses its capacity to show communion, becoming a place where =
the
other is appropriated. Isn't this", he asked, " the drama of sexuality =
that
today remains locked in the vicious circle of one's own body and =
emotion,
but which in reality can only be fulfilled in the call to something
greater?".
"God offers humans a path of redemption to the body, whose language is
preserved in the family ... where the theology of the body and the =
theology
of love are intertwined. Here the gift of self in one single flesh is =
lived
in the conjugal love that unites spouses. Here the fruitfulness of love =
is
experienced and life is joined with that of other generations. In the
family, humans discover their relationality, not as autonomous =
individuals
who are self-made but as child, spouse, and parent whose identity is =
based
on being called to love, to receiving another's self and to giving =
oneself
to others".
Benedict XVI concluded, recalling that "God takes on the body and =
revealed
himself in it. ... As the Son, he received the filial body in gratitude,
listening to the Father, and he offered his body for us, so that the new
body of the Church might be generated".
AC/ VIS 20110513
(620)
TELEGRAM FOR VICTIMS OF EARTHQUAKE IN SPAIN
VATICAN CITY, 13 MAY 2011 (VIS) - Cardinal Secretary of State Tarcisio
Bertone, in the Pope's name, sent the following telegram of condolence =
to
Bishop Jose Manuel Lorca Planes of Cartagena, Spain for the victims of =
this
past Wednesday's earthquake in Lorca.
"On receiving news of the earthquake in Lorca, which has caused deaths =
and
left a great number of persons afflicted, the Holy Father expresses his
particular closeness to those affected, offering prayers for the eternal
rest of the deceased and asking the Almighty to grant consolation and
Christian hope to all those suffering through this adversity.
At the same time, he encourages institutions and persons of good will =
to
show solidarity and fraternal charity to persons and families in =
difficulty.
I also ask your Excellency to extend the Supreme Pontiff's heartfelt
condolences to the family members of the dead, expressing his paternal =
care
to the wounded and dispersed, to whom he wholeheartedly imparts the
consolation of apostolic blessing as a sign of affection for this =
beloved
Murcian region".
TGR/ VIS 20110513
(160)
UNIVERSAE ECCLESIA INSTRUCTION
VATICAN CITY, 13 MAY 2011 (VIS) - Today the Pontifical Commission =
"Ecclesia
Dei" published the Instruction on the application of Benedict XVI's
Apostolic Letter Motu Proprio "Summorum Pontificum".
The document, approved by the Pope, bears the date of 30 April in
liturgical remembrance of Pope St. Pius V. It is signed by Cardinal =
William
Levada and Msgr. Guido Pozzo, respectively president and secretary of =
the
Pontifical Commission "Ecclesia Dei".
I. Introduction
1. The Apostolic Letter "Summorum Pontificum" of the Sovereign Pontiff
Benedict XVI given Motu Proprio on 7 July 2007, which came into effect =
on 14
September 2007, has made the richness of the Roman Liturgy more =
accessible
to the Universal Church.
2. With this Motu Proprio, the Holy Father Pope Benedict XVI promulgated =
a
universal law for the Church, intended to establish new regulations for =
the
use of the Roman Liturgy in effect in 1962.
=20
3. The Holy Father, having recalled the concern of the Sovereign =
Pontiffs in
caring for the Sacred Liturgy and in their recognition of liturgical =
books,
reaffirms the traditional principle, recognised from time immemorial and
necessary to be maintained into the future, 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
handed down by apostolic and unbroken tradition. These are to be =
maintained
not only so that errors may be avoided, but also so that the faith may =
be
passed on in its integrity, since the Church's rule of prayer (lex =
orandi)
corresponds to her rule of belief (lex credendi)."1=20
4. The Holy Father recalls also those Roman Pontiffs who, in a =
particular
way, were notable in this task, specifically Saint Gregory the Great and
Saint Pius V. The Holy Father stresses moreover that, among the sacred
liturgical books, the Missale Romanum has enjoyed a particular =
prominence in
history, and was kept up to date throughout the centuries until the time =
of
Blessed Pope John XXIII. Subsequently in 1970, following the liturgical
reform after the Second Vatican Council, Pope Paul VI approved for the
Church of the Latin rite a new Missal, which was then translated into
various languages. In the year 2000, Pope John Paul II promulgated the =
third
edition of this Missal.
5. Many of the faithful, formed in the spirit of the liturgical forms =
prior
to the Second Vatican Council, expressed a lively desire to maintain the
ancient tradition. For this reason, Pope John Paul II with a special =
Indult
Quattuor abhinc annos issued in 1984 by the Congregation for Divine =
Worship,
granted the faculty under certain conditions to restore the use of the
Missal promulgated by Blessed Pope John XXIII. Subsequently, Pope John =
Paul
II, with the Motu Proprio Ecclesia Dei of 1988, exhorted the Bishops to =
be
generous in granting such a faculty for all the faithful who requested =
it.
Pope Benedict continues this policy with the Motu Proprio "Summorum
Pontificum" regarding certain essential criteria for the Usus Antiquior =
of
the Roman Rite, which are recalled here.
6. The Roman Missal promulgated by Pope Paul VI and the last edition
prepared under Pope John XXIII, are two forms of the Roman Liturgy, =
defined
respectively as ordinaria and extraordinaria: they are two usages of the =
one
Roman Rite, one alongside the other. Both are the expression of the same =
lex
orandi of the Church. On account of its venerable and ancient use, the =
forma
extraordinaria is to be maintained with appropriate honor.
7. The Motu Proprio "Summorum Pontificum" was accompanied by a letter =
from
the Holy Father to Bishops, with the same date as the Motu Proprio (7 =
July
2007). This letter gave further explanations regarding the =
appropriateness
and the need for the Motu Proprio; it was a matter of overcoming a =
lacuna by
providing new norms for the use of the Roman Liturgy of 1962. Such norms
were needed particularly on account of the fact that, when the new =
Missal
had been introduced under Pope Paul VI, it had not seemed necessary to =
issue
guidelines regulating the use of the 1962 Liturgy. By reason of the =
increase
in the number of those asking to be able to use the forma =
extraordinaria, it
has become necessary to provide certain norms in this area.
=20
Among the statements of the Holy Father was the following: "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."2
8. The Motu Proprio "Summorum Pontificum" constitutes an important
expression of the Magisterium of the Roman Pontiff and of his munus of
regulating and ordering the Church's Sacred Liturgy.3 The Motu Proprio
manifests his solicitude as Vicar of Christ and Supreme Pastor of the
Universal Church,4 and has the aim of:
a) offering to all the faithful the Roman Liturgy in the Usus Antiquior,
considered as a precious treasure to be preserved;
b) effectively guaranteeing and ensuring the use of the forma =
extraordinaria
for all who ask for it, given that the use of the 1962 Roman Liturgy is =
a
faculty generously granted for the good of the faithful and therefore is =
to
be interpreted in a sense favourable to the faithful who are its =
principal
addressees;
c) promoting reconciliation at the heart of the Church.
II. The Responsibilities of the Pontifical Commission "Ecclesia Dei"
9. The Sovereign Pontiff has conferred upon the Pontifical Commission
"Ecclesia Dei" ordinary vicarious power for the matters within its
competence, in a particular way for monitoring the observance and
application of the provisions of the Motu Proprio "Summorum Pontificum" =
(cf.
art. 12).
10. =A7 1. The Pontifical Commission exercises this power, beyond the
faculties previously granted by Pope John Paul II and confirmed by Pope
Benedict XVI (cf. Motu Proprio "Summorum Pontificum", artt. 11-12), also =
by
means of the power to decide upon recourses legitimately sent to it, as
hierarchical Superior, against any possible singular administrative
provision of an Ordinary which appears to be contrary to the Motu =
Proprio.
=A7 2. The decrees by which the Pontifical Commission decides recourses =
may be
challenged ad normam iuris before the Supreme Tribunal of the Apostolic
Signatura.
11. After having received the approval from the Congregation for Divine
Worship and the Discipline of the Sacraments, the Pontifical Commission
"Ecclesia Dei" will have the task of looking after future editions of
liturgical texts pertaining to the forma extraordinaria of the Roman =
Rite.
III. Specific Norms
12. Following upon the inquiry made among the Bishops of the world, and =
with
the desire to guarantee the proper interpretation and the correct
application of the Motu Proprio "Summorum Pontificum", this Pontifical
Commission, by virtue of the authority granted to it and the faculties =
which
it enjoys, issues this Instruction according to can. 34 of the Code of =
Canon
Law.
The Competence of Diocesan Bishops
13. Diocesan Bishops, according to Canon Law, are to monitor liturgical
matters in order to guarantee the common good and to ensure that =
everything
is proceeding in peace and serenity in their Dioceses5, always in =
agreement
with the mens of the Holy Father clearly expressed by the Motu Proprio
"Summorum Pontificum".6 In cases of controversy or well-founded doubt =
about
the celebration in the forma extraordinaria, the Pontifical Commission
Ecclesia Dei will adjudicate.
14. It is the task of the Diocesan Bishop to undertake all necessary
measures to ensure respect for the forma extraordinaria of the Roman =
Rite,
according to the Motu Proprio "Summorum Pontificum".
The coetus fidelium (cf. Motu Proprio "Summorum Pontificum", art. 5 =A7 =
1)
15. A coetus fidelium ("group of the faithful") can be said to be =
stabiliter
existens ("existing in a stable manner"), according to the sense of art. =
5 =A7
1 of the Motu Proprio "Summorum Pontificum", when it is constituted by =
some
people of an individual parish who, even after the publication of the =
Motu
Proprio, come together by reason of their veneration for the Liturgy in =
the
Usus Antiquior, and who ask that it might be celebrated in the parish =
church
or in an oratory or chapel; such a coetus ("group") can also be composed =
of
persons coming from different parishes or dioceses, who gather together =
in a
specific parish church or in an oratory or chapel for this purpose.=20
16. In the case of a priest who presents himself occasionally in a =
parish
church or an oratory with some faithful, and wishes to celebrate in the
forma extraordinaria, as foreseen by articles 2 and 4 of the Motu =
Proprio
"Summorum Pontificum", the pastor or rector of the church, or the priest
responsible, is to permit such a celebration, while respecting the =
schedule
of liturgical celebrations in that same church.
17. =A7 1. In deciding individual cases, the pastor or the rector, or =
the
priest responsible for a church, is to be guided by his own prudence,
motivated by pastoral zeal and a spirit of generous welcome.
=A7 2. In cases of groups which are quite small, they may approach the
Ordinary of the place to identify a church in which these faithful may =
be
able to come together for such celebrations, in order to ensure easier
participation and a more worthy celebration of the Holy Mass.
18. Even in sanctuaries and places of pilgrimage the possibility to
celebrate in the forma extraordinaria is to be offered to groups of =
pilgrims
who request it (cf. Motu Proprio "Summorum Pontificum", art. 5 =A7 3), =
if
there is a qualified priest.
19. The faithful who ask for the celebration of the forma extraordinaria
must not in any way support or belong to groups which show themselves to =
be
against the validity or legitimacy of the Holy Mass or the Sacraments
celebrated in the forma ordinaria or against the Roman Pontiff as =
Supreme
Pastor of the Universal Church.
Sacerdos idoneus ("Qualified Priest") (cf. Motu Proprio "Summorum
Pontificum", art 5 =A7 4)
20. With respect to the question of the necessary requirements for a =
priest
to be held idoneus ("qualified") to celebrate in the forma =
extraordinaria,
the following is hereby stated:=20
a) Every Catholic priest who is not impeded by Canon Law7 is to be
considered idoneus ("qualified") for the celebration of the Holy Mass in =
the
forma extraordinaria.
b) Regarding the use of the Latin language, a basic knowledge is =
necessary,
allowing the priest to pronounce the words correctly and understand =
their
meaning.
c) Regarding knowledge of the execution of the Rite, priests are =
presumed to
be qualified who present themselves spontaneously to celebrate the forma
extraordinaria, and have celebrated it previously.
21. Ordinaries are asked to offer their clergy the possibility of =
acquiring
adequate preparation for celebrations in the forma extraordinaria. This
applies also to Seminaries, where future priests should be given proper
formation, including study of Latin8 and, where pastoral needs suggest =
it,
the opportunity to learn the forma extraordinaria of the Roman Rite.=20
22. In Dioceses without qualified priests, Diocesan Bishops can request
assistance from priests of the Institutes erected by the Pontifical
Commission "Ecclesia Dei", either to the celebrate the forma =
extraordinaria
or to teach others how to celebrate it.=20
23. The faculty to celebrate sine populo (or with the participation of =
only
one minister) in the forma extraordinaria of the Roman Rite is given by =
the
Motu Proprio to all priests, whether secular or religious (cf. Motu =
Proprio
"Summorum Pontificum", art. 2). For such celebrations therefore, =
priests, by
provision of the Motu Proprio "Summorum Pontificum", do not require any
special permission from their Ordinaries or superiors.
Liturgical and Ecclesiastical Discipline
24. The liturgical books of the forma extraordinaria are to be used as =
they
are. All those who wish to celebrate according to the forma =
extraordinaria
of the Roman Rite must know the pertinent rubrics and are obliged to =
follow
them correctly.
25. New saints and certain of the new prefaces can and ought to be =
inserted
into the 1962 Missal9, according to provisions which will be indicated
subsequently.=20
26. As foreseen by article 6 of the Motu Proprio "Summorum Pontificum", =
the
readings of the Holy Mass of the Missal of 1962 can be proclaimed either
solely in the Latin language, or in Latin followed by the vernacular or, =
in
Low Masses, solely in the vernacular.
27. With regard to the disciplinary norms connected to celebration, the
ecclesiastical discipline contained in the Code of Canon Law of 1983
applies.
=20
28. Furthermore, by virtue of its character of special law, within its =
own
area, the Motu Proprio "Summorum Pontificum" derogates from those =
provisions
of law, connected with the sacred Rites, promulgated from 1962 onwards =
and
incompatible with the rubrics of the liturgical books in effect in 1962. =
Confirmation and Holy Orders
29. Permission to use the older formula for the rite of Confirmation was
confirmed by the Motu Proprio "Summorum Pontificum" (cf. art. 9 =A7 2).
Therefore, in the forma extraordinaria, it is not necessary to use the =
newer
formula of Pope Paul VI as found in the Ordo Confirmationis.
30. As regards tonsure, minor orders and the subdiaconate, the Motu =
Proprio
"Summorum Pontificum" does not introduce any change in the discipline of =
the
Code of Canon Law of 1983; consequently, in Institutes of Consecrated =
Life
and Societies of Apostolic Life which are under the Pontifical =
Commission
"Ecclesia Dei", one who has made solemn profession or who has been
definitively incorporated into a clerical institute of apostolic life,
becomes incardinated as a cleric in the institute or society upon =
ordination
to the diaconate, in accordance with canon 266 =A7 2 of the Code of =
Canon Law.
31. Only in Institutes of Consecrated Life and Societies of Apostolic =
Life
which are under the Pontifical Commission Ecclesia Dei, and in those =
which
use the liturgical books of the forma extraordinaria, is the use of the
Pontificale Romanum of 1962 for the conferral of minor and major orders
permitted.
Breviarium Romanum
32. Art. 9 =A7 3 of the Motu Proprio "Summorum Pontificum" gives clerics
the faculty to use the Breviarium Romanum in effect in 1962, which is to =
be
prayed entirely and in the Latin language.
The Sacred Triduum
33. If there is a qualified priest, a coetus fidelium ("group of =
faithful"),
which follows the older liturgical tradition, can also celebrate the =
Sacred
Triduum in the forma extraordinaria. When there is no church or oratory
designated exclusively for such celebrations, the parish priest or =
Ordinary,
in agreement with the qualified priest, should find some arrangement
favourable to the good of souls, not excluding the possibility of a
repetition of the celebration of the Sacred Triduum in the same church.
The Rites of Religious Orders
34. The use of the liturgical books proper to the Religious Orders which
were in effect in 1962 is permitted.
Pontificale Romanum and the Rituale Romanum
35. The use of the Pontificale Romanum, the Rituale Romanum, as well as
the Caeremoniale Episcoporum in effect in 1962, is permitted, in keeping
with n. 28 of this Instruction, and always respecting n. 31 of the same
Instruction.
_______________
1. BENEDICTUS XVI, Litterae Apostolicae Summorum Pontificum motu proprio
datae, I, AAS 99 (2007) 777; cf. Institutio Generalis Missalis Romani, =
third
edition 2002, n. 397.
2. BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras =
Apostolicas
motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970
praecedentis, AAS 99 (2007) 798.
3. Cf. Code of Canon Law, Canon 838 =A71 and =A72.
4. Cf. Code of Canon Law, Canon 331.
5. Cf. Code of Canon Law, Canons 223 =A7 2 or 838 =A71 and =A74.
6. BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras =
Apostolicas
motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970
praecedentis, AAS 99 (2007) 799.
7. Cf. Code of Canon Law, Canon 900 =A7 2.
8. Cf. Code of Canon Law, Canon 249; Second Vatican Ecumenical Council,
Constitution Sacrosanctum Concilium, 36; Declaration Optatum totius, 13.
9. BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras =
Apostolicas
motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970
praecedentis, AAS 99 (2007) 797.
COM-ED/ VIS 20110513 (2680)
NOTICE ON NEW INSTRUCTION UNIVERSAE ECCLESIA
VATICAN CITY, 13 MAY 2011 (VIS) - Following is the notice, in full,
summarizing the new Instruction Universae Ecclesia regarding the =
application
of the Motu Proprio "Summorum Pontificum" issued by Fr. Federico =
Lombardi,
director of the Holy See Press Office.
"Instruction on the application of the Motu Proprio Summorum =
Pontificum
(of 7 July 2007, entered into effect 14 September 2007) was approved by =
Pope
Benedict XVI last 8 April and carries the date of 30 April in liturgical
remembrance of Pope St. Pius V.
The Instruction, called Universae Ecclesiae on the basis of the first
words of the text in Latin, comes from the Pontifical Commission =
Ecclesia
Dei, to which the Pope also entrusted the task of monitoring the =
observance
and application of the Motu Proprio. It therefore bears the signatures =
of
its president, Cardinal William Levada, and secretary, Msgr. Guido =
Pozzo.
The document was sent to all the Bishops in the past weeks. Remember =
that
"Instructions clarify the prescripts of laws, elaborating on and =
determining
the methods to be observed in fulfilling them" (CIC, can. 34). As is =
said in
n.12, the Instruction was issued "with the desire to guarantee the =
proper
interpretation and the correct application of the Motu Proprio 'Summorum
Pontificum'".
It is natural that, in its application, the Instruction follow the law
contained in the Motu Proprio. The fact that this occurs now, three =
years
later, is easily explained by recalling that in the Pope's Letter
accompanying the Motu Proprio, he explicitly said to the Bishops: "I =
invite
you 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." The letter accompanying =
the
Instruction thus bears with it the fruit of a three year trial of the
application of the law, which was foreseen from the beginning.
The document is presented in plain wording and is easily read. Its
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