1 SUMMORUM PONTIFICUM AND LITURGICAL LAW Fr. Cassian Folsom, O.S.B.London Oratory December 13, 2013 INTRODUCTION: Sacred things are always protected by barriers, walls, limits, boundaries. That’s how I’d like to characterize the topic for this evening: Summorum Pontificum and liturgical law. The sacred treasure that needs to be protected is described in Article 1 of the Motu Proprio: “The Roman Missal promulgated by Paul VI is the ordinary expression of the Lex orandi 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 honor for its venerable and ancient usage. These two expressions of the Church’s Lex orandi will in no way lead to a division in the Church’s Lex credenda. They are , in fact, two usages of the one Roman rite.” UE 7, quoting the accompanying letter: “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.” This is a complex treasure. Notice that while the Motu Proprio restores and defends the Usus Antiquior, it embraces both forms – which we’ll talk more about shortly. What protects the treasure is liturgical law. Summorum Pontificum establishes a veritable thicket of legal protection so that no harm can be done to the sacred liturgy. My presentation will be in two parts. Let’s first examine the liturgical law that sets up protective barriers around the two forms of the one Roman rite. I must issue a caveat here. I’m not an expert in the area of liturgical law, and will simply sketch the question in broad strokes, hoping that someone else more qualified will be able to fill in the picture. 1 The second part will look at the treasure which Summorum Pontificum is offering to the Church, examining Pope Benedict’s motivation and the principles he is working to uphold. PART ONE: LITURGICAL LAW I: A: SOME GENERAL NOTIONS Definition “Liturgical law is the body of norms which regulate the liturgy.” 2 1 Cf. Gero P. Weishaupt, Päpstliche Weichenstellungen: Das Motu Proprio Summorum Pontificum Papst Benedikts XVI. Und der Begleitbrief an di Bischöfe (Bonn: Verlag für Kultur und Wissenschaft, 2010). 2 A. Cuva, “Diritto liturgico” in: Nuovo Dizionario di Liturgia, a cura di Domenico Sartore e Achille M. Triacca (Cinisello Balsamo, 1988), 342. 1964). but in times past. This seems a bit strange to us today. as laws may determine. Every bishop. #21: “The Holy See has the authority to reform and approve the general liturgical books. that is. and.” (He then cites SC 22 §1). on the Apostolic See. it’s important to me to stress that these new norms do not in any way diminish your authority and responsibility. on the bishop. to regulate the liturgy in matters affecting the universal Church.392 §1: “Since the bishop must defend the unity of the universal Church. SC 22 §1: “Regulation of the sacred liturgy depends solely on the authority of the Church.” c.” c. on the bishop. and to accede the their proposals and requests. it belongs to the diocesan Bishop to lay down in the Church entrusted to his care. especially concerning the ministry of the word. What then is the role of bishops and Episcopal conferences? 3. the civil authority often intruded upon this sacred space and often did quite a bit of damage.2 Rather broad definition. First of all.838 §4: Within the limits of his competence. Sept. is the moderator of the liturgy in his own diocese.” So much for the Apostolic See. in fact. 2. liturgical regulations which are binding on all. and so press for the observance of all ecclesiastical laws. Pope Benedict XVI. to approve or confirm the acta and decisions of territorial authorities.” Inter Oecumenici (First Instruction for the implementation of SC. he is bound to foster the discipline which is common to the whole Church. that is. in his accompanying letter to the bishops says: “Dear confreres. “Nothing is taken away from the authority of the Bishop. whose role remains that of being vigilant so that everything is carried out in peace and serenity…” . Apostolic See What kind of ecclesiastical authority? Cf. the celebration of the sacraments and sacramentals. neither in the area of the liturgy nor in your pastoral care of your faithful. and. it is the ecclesiastical authority (not civil). Bishops SC 22 said: ““Regulation of the sacred liturgy depends solely on the authority of the Church. the worship of God and the cult of the saints. and the administration of goods. as laws may determine.” What has the law determined? c.392 §2: “He is to insure that abuses do not creep into ecclesiastical discipline. let’s try to see more precisely what that means B: Who is the competent authority in the area of liturgical law? 1. on the Apostolic See. remove. Documents of the competent authority (which is the Apostolic See) a. Congregation for Divine Worship and the Discipline of the Sacraments Ecclesia Dei Commission These bodies can issue decrees or instructions. With these basic notions about who the competent authority is. the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established. absolutely no other person. Popes i. let’s turn to the Motu Proprio and the Instruction Univsersae Ecclesiae . the pope will issue a document with general norms. Priests SC 22 §3: “Therefore.g.” 5.3 Summary: the bishop is the custodian of the liturgy (as established by the Apostolic See) – his authority is therefore limited… 4. not even a priest. and where to find liturgical law. Episcopal conferences SC 22 §2: “In virtue of power conceded by the law. ii. Code of Canon Law Although the Code explicitly says that most of liturgical law is not contained in the Code itself: c. we must look elsewhere. Pope Paul VI used that form of document when introducing reformed liturgical books) Encyclicals Letters motu proprio (which is our case here) Frequently. b.2: “For the most part the Code does not determine the rites to be observed in the celebration of liturgical actions…” Rather. 3. iii. Juridical Documents: Where do we find this liturgical law? 1. Universae Ecclesiae is the Instruction issued by Ecclesia Dei to specify the norms of Summorum Pontificum. Apostolic Constitutions (e. Dicasteries of the Roman Curia i. or change anything in the liturgy on his own authority. ii. Rubrics of the liturgical books 2. may add.” C. and leave it to one of the dicasteries to draw out the specific implications. wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962. they should inform the diocesan bishop.2: In Masses sine populo.392 (already cited in the first part of my presentation on the competent authority). in accordance with the law and following their own specific decrees and statutes. for conventual or community celebration in their oratories. 1: Two forms of the one Roman rite MR 1962 was never abrogated. Art. (Here is an official interpretation to a vexed question). did not do this. in which Pope John Paul II exhorted the bishops to use this faculty generously in favor all the faithful who might ask for it. (The fact of the matter is that the bishops. of either pontifical or diocesan right. Introduction 1984 Indult Quattuor abhinc annos by the Congregation for Divine Worship granting the faculty of using the 1962 Missal. the matter should be referred to Ecclesia Dei. duties and norms that the Roman Pontiff wishes to assign it (this will be spelled out in the Instruction). . If an individual community or an entire Institute or Society wishes to undertake such celebrations often. Art 7: If the faithful do not obtain their request from the pastor. 2007) Here I would like to single out those juridical aspects which serve to protect the treasure. (Recourse to a higher authority which has the power to command). If he doesn’t satisfy their wishes. Art. under the guidance of the bishop in accordance with c. in Summorum Pontificum. habitually or permanently. is taken away. the decision must be taken by the Superiors Major. may do so.3: Consecrated Life Communities or Institutes of Consecrated Life and Societies of Apostolic Life. in general. Hence the authority which had previously been delegated to the bishops. Art. 11: Role of Ecclesia Dei The Commission will have the form. 1988 Motu proprio Ecclesia Dei afflicta. Art. and the Holy See reserves this authority once again to itself). 5: If the faithful request the Old Mass. the priest has no need of permission either from the Apostolic See or from his Ordinary.4 II: SUMMORUM PONTIFICUM (July 7. Art. the pastor should provide for it – “and ensure that the welfare of these faithful harmonizes with the ordinary pastoral care of the parish. it has become necessary to provide certain norms in this area. (Legal language establishing the day in which the law enters into force). anything contrary notwithstanding. namely. when the new Missal had been introduced under Pope Paul VI. By reason of the increase in the number of those asking to be able to use the forma extraordinaria. it had not seemed necessary to issue guidelines regulating the use of the 1962 Liturgy. priests. the feast of the Exaltation of the Holy Cross.” Explanation of why new norms were necessary “…proving new norms for the use of the Roman liturgy of 1962. intended [sic] to establish new regulations for the use of the Roman Liturgy in effect in 1962. supervising the observance and application of these dispositions. we order to be established and decreed. Such norms were needed particularly on account of the fact that. that of the Apostolic See and. lay faithful. and recourse to Ecclesiae Dei in case the law is not observed. III: UNIVERSAE ECCLESIAE (Instruction of April 30.” 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” – citing CIC 838 §1 and §2. that of the diocesan Bishop. This Commission…will exercise the authority of the Holy See. the Holy Father Pope Benedict XVI promulgated a universal law for the Church. cont. and to be watchful that liturgical regulations are everywhere faithfully observed. 838 §2: It is the prerogative of the Apostolic See to regulate the sacred liturgy of the universal Church.5 Art. as provided by law. Note the canonical protections put in place in order to protect the charism: regulations concerning bishops.12: Ecclesia Dei. religious communities. to publish liturgical books and review their vernacular translations. 7: Ecclesia Dei Commission . and to be observed from the 14th day of September of this year. 838 §1: The ordering and guidance of the sacred liturgy depends solely upon the authority of the Church. Conclusion: Everything that is here set forth. 2011) (It took so long to issue the instruction because of a wide consultation and because of the obstacles of controversy) 2: “With this Motu Proprio. as provided by law. as hierarchical Superior. the exercise of rights which are proper to Christ’s faithful. …always in agreement with the mens of the Holy Father clearly expressed by the Motu Proprio Summorum Pontificum. that of the Apostolic See and. it belongs to the diocesan Bishop to lay down in the Church entrusted to his care. lawfully publish such instructions. that of the diocesan Bishop. c.34: Instructions. N. Those who have executive power may.223 §2. within the limits of their competence. (This has teeth!) Specific norms 12.838 §4: Within the limits of his competence. Ecclesia Dei has the authority to issue this Instruction. 34 of the Code of Canon Law. are to monitor liturgical matters in order to guarantee the common good and to ensure that everyting is proceeding in peace and serenity in their Dioceses. against any possible singular administrative provision of an Ordinary which appears to be contrary to the Motu Proprio. …this Pontifical Commission. namely. connected with the sacred Rites. in a particular way for monitoring the observance and application of the provisions of the Motu Proprio Summorum Pontificum. c. (The text could hardly be more explicit. the Motu Proprio Summorum Pontificum derogates from those provisions of law. 838 §1: The ordering and guidance of the sacred liturgy depends solely upon the authority of the Church. according to Canon Law. Bishops are to toe the line!) 28: …by virtue of its character of special law. by virtue of the authority granted to it and the faculties which it enjoys. 10 §1: The Pontifical Commission exercises this power.B. 838 §1 and §4)… c. issues this Instruction according to can. liturgical regulations which are binding on all. within its own area. and it’s binding! 13. and they bind them in executing the law. which set out the provisions of a law and develop the manner in which it is to be put into effect. in view of the common good. . namely.6 9: The Sovereign Pontiff has conferred upon the Pontifical Commission Ecclesia Dei ordinary vicarious power for the matters within its competence.223 §2: Ecclesiastica authority is entitled to regulate. promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962. beyond the faculties previously granted by Pope John Paul II…also by means of the power to decide upon recourses legitimately sent to it. Bishops “Diocesan Bishops. are given for the benefit of those whose duty it is to execute the law. (citing c. the steps necessary to move from the immediate goal to the long-term goal 4. After looking at the cumulative effect of the liturgical laws put into place to protect the sacred reality / treasure / charism. PART TWO: UNDERSTANDING THE TREASURE 3 Summorum Pontificum affirms that two forms or usages of the Roman rite constitute different expressions of the one lex credendi of the Catholic Church of the Latin rite (art. The fundamental content and structure remains the same. The corpus of orations is modified in two ways: greater recourse is made to the euchological tradition of the ancient sacramentaries. This is an amazing position. and texts are edited to reflect contemporary theological positions. eds.7 CONCLUSION TO PART ONE: Only by the authority of the Apostolic See (Pope Benedict in the first place. and hence is applying his brilliantly articulated hermeneutic of continuity in order to repair a liturgical situation where the discontinuity is very obvious. that is. Pope Benedict had the wisdom to build up a thicket of legal barriers to protect the sacred liturgy. the orations. how can the Church get there? Let me explain in four steps: 1. The Starting Point The history of the Roman Missal from 1570 until 1962 is one of organic growth and development. The three basic elements of the Roman Missal are radically changed: that is. If one law of belief is the goal. meaning both forms. and then the Ecclesia Dei commission as an instrument) has this important change been made possible. different ways of understanding God. In fact. describing the immediate goal 3. even with different ways of praying. defining the starting point 2. The 1970 Missal. 2013) 124137. Rutherford and James O’Brien (Dublin: Four Court Press. but especially the Usus Antiquior. additions and subtractions are made in order to respond to the needs of the Church at that particular historical moment.1). there be a single way believing. the Church and the world. How can they be expressions of the same lex credendi? I would suggest that this affirmation represents not so much the starting point as the goal: it is our hope that. The lectionary is radically altered to respond to the expressed wish of SC 51 that the treasures of the Bible be opened up more lavishly to the faithful. the long-term goal itself. however. he simply expanded the possibilities. it would be fair to say that the Ordinary Form and the Extraordinary Form represent different theologies. It would be very difficult for any subsequent Pope to undo what has been done. Janet E. 3 . is in a totally different category. the readings and the chants. let’s look more closely at the treasure itself. different spiritualities. while minor corrections. implementation. It is clear that Pope Benedict wants to bridge the gap. Whether such radical Taken from my article “The Roman Missal in Summorum Pontificum” in: Benedict XVI and the Roman Missal. Notice that Pope Benedict didn’t dismantle anything which Pope Paul VI put into place. that. J. But in the 1970 Missal. and on the other. p.86. introduced a breach into the history of the liturgy whose consequences could only be tragic…. the pruning was so radical that the original plant is sometimes unrecognizable. Concerning the development of the Missal from 1570 to 1962 he says: “In 1614 4 [sic]. This loss of perspective is really disturbing. An unbiased observer would have to conclude that there has been a breach or rupture in the development of the Roman Missal. carefully developed over centuries in order to guard the Holy of Holies. there was already a new edition of the Missal. a missal that had known continuous growth over the centuries.” 5 In contrast. . The Ordo Missae of the 1970 Missal was radically changed: in fact. The protective fence of the rubrics. San Francisco: Ignatius Press 1986. The other important elements of the Roman Missal are the Ordo Missae. 6 Feast of Fatih.. RATZINGER. was taken down. “with all its advantages. J. On the one hand. In this way each century before and after Pius V left its mark on the Missal.147-148. the new Missal was published as if it were a book put together by professors.” 7 The challenge launched by Pope Benedict is the hermeneutic of continuity. leading to unauthorized “creativity” and liturgical abuse. and another was built. but in practice. pp. the calendar and the rubrics. There is no doubt that this new missal in many respects brought with it a real improvement and enrichment. it was subject to a continuous process of purification. under Urban VIII. Feast of Fatih.. not a phase in a continual growth process. we call it the Novus Ordo. and it has resulted in the nonsensical notion that Trent and Pius V had ‘produced’ a Missal four hundred years ago. there has always been need of periodic pruning. The Immediate Goal 4 5 This is a typographical error. the chant repertoire has been almost universally abandoned.86.8 changes were necessary in order to respond to SC 51 is a question open for debate. Ratzinger observed concerning the Missal of 1970. How can the breach between the 1962 edition and the 1970 edition of the Roman Missal be repaired? Summorum Pontificum is Pope Benedict’s response to this question. p. Cardinal Ratzinger addressed these questions already in 1981 in The Feast of Faith. Such a thing has never happened before. It is absolutely contrary to the laws of liturgical growth. starting with the sacramentaries of the ancient Church. The chant texts were not altered to the same extent as the readings and the orations.” 6 Cardinal Ratzinger was even more blunt in his memoirs: “The prohibition of the missal that was now decreed. San Francisco: Ignatius Press1997. but setting it as a new construction over against what had grown historically. again including various improvements. The Catholic liturgy was thus reduced to the level of a mere product of modern times. but it remained the same book throughout. 7 RATZINGER. Milestones: Memoirs 1927-1977. forbidding the results of this historical growth. it should be 1634. this has caused us enormous harm. and especially the superabundant growth of the sanctoral cycle. Concerning the calendar.the old building was demolished. Hereafter cited as “Feast of Faith”. it continued to grow and develop. to be sure largely using materials from the previous one and even using the old building plans. thereby makes the liturgy appear to be no longer a living development but the product of erudite work and juridical authority. but to the more profound healing of the Church’s own sense of self-identity. He proposed that: The traditional ritus Romanus and the ritus modernus should both be accepted as legitimate forms of liturgical worship. rather. however. the motu proprio does not distinguish between two rites. 9 GAMBER. and belong to the Church which remains the same as ever. Una Voce Press 1993. “The proposal of Gamber. This important step has been taken. ed.92-93. 9 Despite the practical difficulties involved in this arrangement.9 The first step in this process of re-interpreting the reform of the Roman Missal is allowing unrestricted use of what has come to be called the Extraordinary Form. K. the basic step. 10 Gamber. Pope Benedict. Cardinal Ratzinger expressed his desire to see both Missals equally recognized: It seems to me essential. but recognizes. it will manifest itself within the universe of the Church and among the different peoples as an important element: the unity of cult. as liturgical legislator. has been fulfilled. especially regarding the Missal. an ‘ordinary’ and an ‘extraordinary’ form of the one Roman rite. in essence by the motu proprio Summorum Pontificum (7 July 2007). Michael’s Abbey 2003. Hence Pope Benedict XVI. at least in its practical aspects. Summorum Pontificum establishes juridical and pastoral provisions for the Usus Antiquior. it would foster the unity of the Church’s liturgical prayer. Unlike Gamber. it seems to me indispensible to continue to offer the opportunity to celebrate according to the old Missal. Gamber thought that in the long run. Alcuin Reid.” 10 While it seems very likely that Pope Benedict was influenced by Gamber’s liturgical theology. there are important differences. with great courage and in the face of considerable opposition. The preface of Paul VI’s Missal says explicitly that it is a Missal of the same Church. who already in the early 1970’s suggested the co-existence of these two forms. alongside the new rite but allowing the traditional rite to exist as a living liturgy. . p. In July 2001 at the liturgical conference of Fontgombault. J. to recognize that both Missals are Missals of the Church. San Juan Capistrano. Hereafter cited as “Gamber”. as a sign of the enduring identity of the Church. Pope Benedict describes this desire for continuity in terms of an “interior reconciliation in the heart of the Church. not as a museum piece. The two rites are to exist as independent rites and must be kept separate and unique in such a way that the traditional Roman rite and the traditionally used Missale Romanum. pp. The Reform of the Roman Liturgy: Its Problems and Background. “If we allow the traditional rite to continue unchanged and nurture it. Farnborough: St.91. has established two usages of the one Roman rite. together with all other liturgical texts (Rituale and Pontificale) be reinstated or be authorized for use in the form in which they existed prior to the Council. Where did this idea come from? It is easy to see the influence of the German liturgist Klaus Gamber. 8 In the letter to bishops accompanying Summorum Pontificum..” Here he is referring not only to the reconciliation of individual people or of groups. that there is continuity in the Church. which retains its identity. which Manfred Hauke has pointed out in an important article. p. And in order to emphasize that there is no essential break. and acknowledges its continuity. underscores the essential continuity which remains between the two expressions of the Roman liturgy. “Assessment and Future Prospects.149. Another difference between 8 RATZINGER.” in: Looking Again at the Question of the Liturgy with Cardinal Ratzinger.. Söhngen.” Hereafter cited as “Sacramentum Caritatis”.XI). 11 . and the mutual enrichment of the Ordinary and Extraordinary Forms.67. Roy and Janet E. Sacramentum Caritatis. J. “If this book were to encourage. M. I wanted to go to the heart of the question: why do we believe? But in this question. from the beginning. a movement toward the liturgy and toward the right way of celebrating the liturgy. what is the road map for moving toward the long-term goal? Well. it also became the center of my theological work.8-9. had wanted to treat the Missal of Paul VI not as a part of the Roman rite ‘in the strict sense. Pascher and Guardini. Città del Vaticano:Libreria Editrice Vaticana 2007. n. The recent publication of the first volume of his Opera Omnia shows how much his theological writings are guided by this purpose.6. Dublin: Four Courts Press. Hence Pope Benedict’s pastoral provisions take into account the reality of the Church in 2007. Pope Benedict has enunciated the principles: organic development and the hermeneutic of continuity.6. in the preface to his book The Spirit of the Liturgy. Città del Vaticano: Libreria Editrice Vaticana 2010. 12 It remains for us to put these principles into practice. The subject that I chose was fundamental theology.’ but rather as a distinct rite ad experimentum. p.” 13 Many individuals and groups have responded to this call. there are many local initiatives of both pastoral and scholarly nature. he explicitly called for a new liturgical movement. So it’s not surprising that in 1999. The Spirit of the Liturgy. edd. the reform of the reform. ever since my childhood.” 14 HAUKE.. 2008. Gamber. A number of key intuitions have emerged over the last few decades. inwardly and outwardly. there isn’t one. 11 Of course. 14 RATZNGER. that of the proper response to give to God and hence the question about divine worship. in a new way. Moving from the Immediate Goal to the Long-term Goal The immediate goal having been happily achieved. and perhaps it is presumptuous to think that there might be anything quite so specific. San Francisco: Ignatius Press 2000. It is extremely disruptive to change the Church’s liturgy (even for the better) every twenty-five or thirty years. Cardinal Ratzinger has frequently mentioned how much he was influenced by the liturgical movement in his youth. something like a ‘liturgical movement’. a renewed theology of the liturgy. My object was not specific problems of liturgical science. forty years have passed since Gamber’s proposal. and it is clear that the Novus Ordo is here to stay. and hence also its place in the whole of our human existence.10 Gamber’s proposals and the motu proprio lies in the latters’ preference for the new liturgy as the ‘ordinary’ form. vol. 2010. 13 RATZINGER. Neil J.. Although there is no organized structure. It is Pope Benedict’s conviction that a proper renewal of the liturgy will only come from a proper theology of the liturgy. If the principle is that of organic development. such as the need for a new liturgical movement. “Klaus Gamber: father of the ‘new liturgical movement’ in: Benedict XVI and the Sacred Liturgy: Proceedings of the First Fota Internal Liturgy Conference. pp. which are contributing effectively to a genuine liturgical renewal. 12 BENEDICT XVI. Rutherford. the central reality of my life. My studies on the liturgy should be understood from this starting point. the other question was intrinsically included. however. because above all.6:. In the theological school of masters such as Schmaus. In the preface he writes: The liturgy of the Church has always been for me. Teologia della Liturgia (=Opera Omnia. “I am referring here to the need for a hermeneutic of continuity also with regard to the correct interpretation of the liturgical development which followed the Second Vatican Council. but always the anchoring of the liturgy in the fundamental act of our faith. we must allow the Church the necessary time. p. J. p. then the intention that inspired its writing would be richly fulfilled. each usage has its own lex orandi. The Holy Father himself gives some indications of how such mutual enrichment might come about: …new Saints and some of the new Prefaces can and should be inserted in the old Missal…The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate. 17 POPE BENEDICT XVI. more powerfully than has been the case hitherto. 19 Cf. but the 2011 Instruction on the Application of Summorum Pontificum includes the rites of various religious orders (cf. There are many proposals for such reforms. His notion of unity includes a certain liturgical pluralism. is a case in point. In the Roman rite there are various usages: the motu proprio limits itself to the Ordinary and Extraordinary Forms. Cardinal Ratzinger did refer to this possibility in Feast of Faith: For example. In order for this liturgical variety to point to a single lex credendi. to which he dedicated five paragraphs in his Post-Synodal Apostolic Exhortation Sacramentum Caritatis (38-42). STRAVINSKAS. T. FINIGAN. 17 This kind of mutual influence can be seen in Pope Benedict’s style of celebrating the Eucharist. 18 In regard to this mutual influence of the Ordinary and Extraordinary Forms. which. The Long-term Goal The long-term goal is hinted at in Summorum Pontificum but not developed. 15 and such proposals are only increasing 16 since Pope Benedict’s letter accompanying Summorum Pontificum in which he affirms that the two Forms of the usage of the Roman Rite can be mutually enriching. 19 Whether the long-term goal will ever include a new edition of the Roman Missal is an open question.. Cardinal Ratzinger at the 2001 Fontgombault conference. pp.65-71. In other words. The Benedictine monastery in Norcia. “Mutual Enrichment in Theory and Practice”. but rather unity. and in his instructions on the Ars celebrandi. This will bring out the spiritual richness and the theological depth of this Missal. D. cf. #34) as well (as long as their liturgical books were in effect in 1962).. of course. 15 . “The Future of the Roman Rite: Reading Benedict in the Light of Ratzinger” in: Antiphon13/3 (2009) 237.. the lex credendi has to be broad enough so that liturgical diversity does not harm the Church’s unity of belief. The “reform of the reform” has been a catch-phrase now for decades. does not mean liturgical chaos or fragmentation. but rather enriches it. 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. P. stated that he was not trying to promote uniformity. Italy. 18 Sacramentum Caritatis. expressing the desire that the post-conciliar liturgical reforms be subject to a careful critique and correction. “Brick by Brick: Modest Proposals for Liturgical Authenticity” in: Antiphon 14/3 (2010) 301-311. 16 Cf. These usages express their own theology and spirituality. it is important to point out those monasteries and religious communities which are committed to the celebration of the Eucharist in utroque usu. English edition 28 (July 11 2007) 9. the sacrality which attracts many people to the former usage. BONAGURA. in: Usus Antiquior 2/1 (January 2011) 61-68.11 Pope Benedict has opened up for theologians and liturgists a vast horizon of further studies which would contribute to the theological health of the Church and the Church’s liturgy. “With great trust” L’Osservatore Romano. It is of the very essence of the Church that she should be aware of her unbroken continuity throughout the history of faith.87. We are privileged to do our part in promoting the organic development of the Roman Rite. because the path laid out for us by the Pope Benedict is a long one – at least a generation. His vast body of teaching will the object of study and research for years to come. Such liturgical law is necessary. 20 CONCLUSION TO PART TWO: Pope Benedict has bequeathed to the Church a splendid inheritance. Pope Benedict also had the foresight to set up a thicket of legislation to protect this gift from various incursions. p. Urban VIII. right from the Church’s earliest history. we limit ourselves to his teaching on the liturgy. and quite probably several generations.12 In my view. . Pius V and their predecessors have contributed. and more specifically. expressed in an ever-present unity of prayer. He has restored the Usus Antiquior to the Church as a living element of her liturgical life. For our purposes. the gift of Summorum Pontificum. 20 Feast of Faith. a new edition will need to make it quite clear that the so-called Missal of Paul VI is nothing other than a renewed form of the same Missal to which Pius X.