Memo to Pittsburgh Priests on Motu Proprio

The ink on Summorum Pontificum was barely dry before officials for the diocese of Pittsburgh sent out a memo that “rewrite[s] what the pope actually said in the motu proprio“, making it essentially moot here. Following is the controversial section.

In parishes where a group of faithful attached to the previous liturgical tradition exists stably, pastors are exhorted to willingly allow public Masses for the people using the Roman Missal of Pope Blessed John XXIII but no more that one per Sunday and feast days.The celebration of baptism, penance, anointing of the sick, weddings and funerals in the older rite is permitted in these parishes. In our diocese, the only parish that qualifies under this norm is Holy Wisdom Parish (Saint Boniface Church) located on the Northside of Pittsburgh. Since 1989 the Diocese of Pittsburgh has approved the celebration of the Roman Missal of Pope Blessed John XXIII of 1962. This extraordinary expression of the law of prayer of the Catholic Church is celebrated on Sundays and holydays of obligation at Saint Boniface Church (Holy Wisdom Parish). In addition, the diocese has permitted at Saint Boniface Church the celebration of baptism, penance, weddings and funerals according the rites of 1962 and has granted permission for the celebration of the Roman Missal of Pope Blessed John XXIII on other special occasions. Finally, the celebration of the Triduum using the 1962 Roman Missal has also been permitted at Saint Boniface Church.

There is a subtle misrepresentation of the motu proprio found in “in parishes where a group of faithful attached to the previous liturgical tradition exists stably…the only parish that qualifies under this norm…” As worded, it is actually a catch 22. That is, in order to be allowed public masses according to the old missal, you have to have a stable group already, but masses have to be offered before a stable group can even form. Also, my impression of what’s “between the lines” (feel free to disagree with me) is a sentiment of, “Pittsburgh already offers masses according to the old missal. Don’t be ungrateful.” Anyhow the following is what the motu proprio really says. Note that this is an unofficial translation from Latin to English. When an official translation exists, I’ll amend this post as needed.

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.

Examples of such a situation would be the London, Birmingham, Oxford, and Toronto Oratories of St. Philip Neri, which all offer Tridentine masses. If understand correctly, [after SP goes into effect] authority to permit or not permit regular celebration according to the extraordinary use iswill be held at their headquarters in Rome [rather than the ordinaries that originally dispensed the indult]. [Thus, if more oratories wished to offer Tridentine masses, they’d only need to get permission from their major superior.] So-called “Latin mass societies”, such as the Priestly Fraternity of Saint Peter, already permanently offer Tridentine masses, so this motu proprio only secures their right to continue doing so. If religious communities or societies of apostolic life wished to offer Tridentine masses, either occasionally or regularly, they would be permitted to do so, provided their respective governing bodies also acquiesced.

Art. 5. รต 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.

Put another way, if there is a group of faithful within a parish who are likely to stick around and attend Tridentine masses if they’re offered, their pastor – not the bishop – should willingly accept their requests for masses according to the extraordinary use. The second part is snot that simple, though, as Jimmy Akin points out:

Its purpose is to foster the unity of the local church, but that can be read two ways: (1) Allowing the Tridentine use to be celebrated would foster unity by “willingly acceding” to the desire of a group of the faithful or (2) this is a case where acceding to this desire would create discord rather than unity.

Anyhow, it does not say that a group, not currently associated with St. Boniface’s Latin mass community, could not form or even already exist. Nor does it say that such a group’s desires must be sated by attending mass at St. Boniface. given the size of the Pittsburgh diocese, I doubt all of its traditionally-minded faithful are or could be sufficiently ministered to through the efforts of St. Boniface. Besides,if any pastors, or Bishop Paul Bradley, believe that offering Tridentine masses at more parishes would do more harm than good, they should say so and not be afraid to go on record saying so. Simply stating that St. Boniface’s parishioners are the only group this article applies to is incorrect and is contrary to the liberalizing spirit of the motu proprio, as made clear in a later article.

Art. 7. Where some group of lay faithful, mentioned in Art. 5.1 does not obtain what it requests from the pastor, it should inform the diocesan bishop of the fact. The bishop is earnestly requested to grant their desire. If he cannot provide for this kind of celebration, let the matter be referred to the Pontifical Commission “Ecclesia Dei.”

If anyone in the Pittsburgh, unwilling or unable to attend masses at St. Boniface, desires to have access to the extraordinary use of the Roman rite of mass should first find like-minded souls with whom to present a united front, second make public written requests of their pastors to have Tridentine masses said in their parishes, third make similar requests of the bishop if denied by their pastors, and lastly notify Ecclesia Dei if denied by the bishop. God-willing, Ecclesia Dei will be helpful in enforcing the pope’s desire that extraordinary use masses be offered willingly. ED’s intercesion shouldn’t be needed, though, if bishops read the pope’s letters accompanying the motu proprio with open minds and open hearts.

In the interest of full disclosure, I should point out that I am not especially attached to the old mass, but I do find it quite beautiful and believe its wider celebration would be good for the Church. If it is someday offered at a parish close to where I live, I’ll probably go occasionally, but I’ll primarily worship where the ordinary use is celebrated with reverence, smells, and bells.

BTW, as an additional heads up of the kinds of conflicts due to arise in response to Summorum Pontificum, check out Jimmy Akin’s analysis.

Update: Man With Black Hat wrote to Very Reverend Lawrence A. DiNardo, Vicar for Canonical Services, and got the following response.

“…This memorandum is only the first glance at understanding the Motu Proprio and is not intended to be the final practice in the diocese…[T]he Mass at Saint Boniface is the only stable community at present. It may be that other stable groups will be established. It does not exclude the possible that there will be others in the future and when they are present the Mass will be celebrated. I think we do not want to take statements out of context or read into them something that is not stated or intended. The Diocese has had a long history of implementing the Latin Mass and granting provisions beyond what has been provided for in the norms. I think that the same will be said of the Motu Proprio.

I think there’s still a misunderstanding or narrow interpretation of “stable group of faithful” implied in Fr. DiNardo’s response. My reading of Article 5 is that if a “stable group of faithful who adhere to the earlier liturgical tradition”, however one defines that, exists in a parish and that group requests Tridentine masses to be said at their parish, every reasonable effort should be made to make those masses available to them. If Holy Wisdom Parish at St. Boniface is considered the only stable group of faithful adherents to the old mass in the diocese of Pittsburgh, the bar has been set rather high. In fact, we’re still caught in the catch 22.

The line of reasoning seems to be that the diocese has generously made Tridentine masses available under the Ecclesia Dei indult and thereby created the only stable group of adherents. By that logic, the diocese would have to exercise its generosity again to establish another indult community in order to establish another “stable group of faithful who adhere to the earlier liturgical tradition”.

This is quite contrary to the letter and spirit of SP. As Benedict says, “The present Norms are…meant to free Bishops from constantly having to evaluate anew how they are to respond to various situations.” That is, more decisions regarding offering the old mass should be made by pastors and fewer by bishops. Consequently, the faithful will be free to form stable groups in parishes and those groups will be free to request masses according to the extraordinary use of the Roman missal, independent of the generosity of diocesan officials. Should their pastors and the bishop be unwilling or unable to grant their requests, such groups would have recourse to the Pontifical Commission Ecclesia Dei, which will have juridical authority it may not have had previously.

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About Funky Dung

Who is Funky Dung? 29-year-old grad student in Intelligent Systems (A.I.) at the University of Pittsburgh. I consider myself to be politically moderate and independent and somewhere between a traditional and neo-traditional Catholic. I was raised Lutheran, spent a number of years as an agnostic, and joined the Catholic Church at the 2000 Easter Vigil. Why Funky Dung? I haven't been asked this question nearly as many times as you or I might expect. Funky Dung is a reference to an obscure Pink Floyd song. On the album Atom Heart Mother, there is a track called Atom Heart Mother Suite. It's broken up into movements, like a symphony, and one of the movements is called Funky Dung. I picked that nickname a long time ago (while I was still in high school I think), shortly after getting an internet connection for the first time. To me it means "cool/neat/groovy/spiffy stuff/crap/shiznit", as in "That's some cool stuff, dude!" Whence Ales Rarus? I used to enjoy making people guess what this means, but I've decided to relent and make it known to all. Ales Rarus is a Latin play on words. "Avis rarus" means "a rare bird" and carries similar meaning to "an odd fellow". "Ales" is another Latin word for bird that carries connotations of omens, signs of the times, and/or augery. If you want to get technical, both "avis" and "ales" are feminine (requiring "rara", but they can be made masculine in poetry (which tends to breaks lots of rules). I decided I'd rather have a masculine name in Latin. ;) Yeah, I'm a nerd. So what? :-P Wherefore blog? It is my intention to "teach in order to lead others to faith" by being always "on the lookout for occasions of announcing Christ by word, either to unbelievers . . . or to the faithful" through the "use of the communications media". I also act knowing that I "have the right and even at times a duty to manifest to the sacred pastors [my] opinion on matters which pertain to the good of the Church, and [I] have a right to make [my] opinion known to the other Christian faithful, with due regard to the integrity of faith and morals and reverence toward [my and their] pastors, and with consideration for the common good and the dignity of persons." (adapted from CCC 904-907) Statement of Faith I have been baptized and confirmed in the name of the Father, Son and Holy Spirit. I, therefore, renounce Satan; I renounce all his works; I renounce all his allurements. I hold and profess all that is contained in the Apostles' Creed, the Niceno- Constantinopolitan Creed, and the Athanasian Creed. Having been buried with Christ unto death and raised up with him unto a new life, I promise to live no longer for myself or for that world which is the enemy of God but for him who died for me and rose again, serving God, my heavenly Father, faithfully and unto death in the holy Catholic Church. I am obedient to the Magisterium of the Catholic Church. That is, I promote and defend authentic Catholic Teaching and Faith in union with Christ and His Church and in union with the Holy Father, the Bishop of Rome, the Successor of St. Peter. Thanks be unto Thee, O my God, for all Thy infinite goodness, and, especially, for the love Thou hast shown unto me at my Confirmation. I Give Thee thanks that Thou didst then send down Thy Holy Spirit unto my soul with all His gifts and graces. May He take full possession of me for ever. May His divine unction cause my face to shine. May His heavenly wisdom reign in my heart. May His understanding enlighten my darkness. May His counsel guide me. May His knowledge instruct me. May His piety make me fervent. May His divine fear keep me from all evil. Drive from my soul, O Lord, all that may defile it. Give me grace to be Thy faithful soldier, that having fought the good fight of faith, I may be brought to the crown of everlasting life, through the merits of Thy dearly beloved Son, our Savior, Jesus Christ. Amen. Behind the Curtain: an Interview With Funky Dung (Thursday, March 03, 2005) I try to avoid most memes that make their way 'round the blogosphere (We really do need a better name, don't we?), but some are worth participating in. Take for instance the "interview game" that's the talk o' the 'sphere. I think it's a great way to get to know the people in neighborhood. Who are the people in your neighborhood? In your neighborhod? In your neigh-bor-hoo-ood...*smack* Sorry, Sesame Street flashback. Anyhow, I saw Jeff "Curt Jester" Miller's answers and figured since he's a regular reader of mine he'd be a good interviewer. Without further ado, here are my answers to his questions. 1. Being that your pseudonym Funky Dung was chosen from a Pink Floyd track on Atom Heart Mother, what is you favorite Pink Floyd song and why? Wow. That's a tuffy. It's hard to pick out a single favorite. Pink Floyd isn't really a band known for singles. They mostly did album rock and my appreciation of them is mostly of a gestalt nature. If I had to pick one, though, it'd be "Comfortably Numb". I get chills up my spine every time I hear it and if it's been long enough since the last time, I get midty-eyed. I really don't know why. That's a rather unsatisfying answer for an interview, so here are the lyrics to a Rush song. It's not their best piece of music, but the lyrics describe me pretty well.

New World Man He's a rebel and a runner He's a signal turning green He's a restless young romantic Wants to run the big machine He's got a problem with his poisons But you know he'll find a cure He's cleaning up his systems To keep his nature pure Learning to match the beat of the old world man Learning to catch the heat of the third world man He's got to make his own mistakes And learn to mend the mess he makes He's old enough to know what's right But young enough not to choose it He's noble enough to win the world But weak enough to lose it --- He's a new world man... He's a radio receiver Tuned to factories and farms He's a writer and arranger And a young boy bearing arms He's got a problem with his power With weapons on patrol He's got to walk a fine line And keep his self-control Trying to save the day for the old world man Trying to pave the way for the third world man He's not concerned with yesterday He knows constant change is here today He's noble enough to know what's right But weak enough not to choose it He's wise enough to win the world But fool enough to lose it --- He's a new world man...
2. What do you consider your most important turning point from agnosticism to the Catholic Church. At some point in '99, I started attending RCIA at the Pittsburgh Oratory. I mostly went to ask a lot of obnoxious Protestant questions. Or at least that's what I told myself. I think deep down I wanted desperately to have faith again. At that point I think I'd decided that if any variety of Christianity had the Truth, the Catholic Church did. Protestantism's wholesale rejection of 1500 years of tradition didn't sit well with me, even as a former Lutheran. During class one week, Sister Bernadette Young (who runs the program) passed out thin booklet called "Handbook for Today's Catholic". One paragraph in that book spoke to me and I nearly cried as I read it.
"A person who is seeking deeper insight into reality may sometimes have doubts, even about God himself. Such doubts do not necessarily indicate lack of faith. They may be just the opposite - a sign of growing faith. Faith is alive and dynamic. It seeks, through grace, to penetrate into the very mystery of God. If a particular doctrine of faith no longer 'makes sense' to a person, the person should go right on seeking. To know what a doctrine says is one thing. To gain insight into its meaning through the gift of understanding is something else. When in doubt, 'Seek and you will find.' The person who seeks y reading, discussing, thinking, or praying eventually sees the light. The person who talks to God even when God is 'not there' is alive with faith."
At the end of class I told Sr. Bernadette that I wanted to enter the Church at the next Easter vigil. 3. If you were a tree what kind of, oh sorry about that .. what is the PODest thing you have ever done? I set up WikiIndex, a clearinghouse for reviews of theological books, good, bad, and ugly. It has a long way to go, but it'll be cool when it's finished. :) 4. What is your favorite quote from Venerable John Henry Newman? "Ten thousand difficulties do not make one doubt." 5. If you could ban one hymn from existence, what would it be? That's a tough one. As a member of the Society for a Moratorium on the Music of Marty Haugen and David Haas, there are obviously a lot of songs that grate on my nerves. If I had to pick one, though, I'd probably pick "Sing of the Lord's Goodness" by Ernie Sands.

4 thoughts on “Memo to Pittsburgh Priests on Motu Proprio

  1. Chad Kimmel

    Eric,

    Great post here. To sum all of this up, if any parish has a “stable” group of people who want to celebrate with the 1962 missal, the pastor should “willingly accept their requests”. And if the pastor does not grant this desire, then they should go to the bishop, and the bishop should “earnestly request their desire.”

    Well, there you go. You can already see the loop-hole that pastors will use to get out of this. How do you quantify “stable”? Also, many pastors will say that they are not able to “willingly accept their requests” since they do not even know how to perform mass in the 1962 missal form. Their solution: go to St. Boniface. And there ya go Eric, we are back to square one.

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