| Traditionis custodes Latin for 'Guardians of the tradition' Apostolic letter ofPopeFrancis | |
|---|---|
 | |
| Signature date | 16 July 2021 (2021-07-16) |
| Subject | On the use of theRoman Rite prior to the liturgical reforms of Pope Paul VI |
| Text | |
| AAS | 113 (8): 793-796 |
← Antiquum ministerium Essendo trascorsi quasi sei anni → | |
Traditionis custodes (Guardians of the Tradition) is anapostolic letter issuedmotu proprio byPope Francis,promulgated on 16 July 2021 regarding thecontinued use of pre-Vatican II rites. It restricts the celebration of theTridentine Mass of theRoman Rite, sometimes colloquially called the "Latin Mass" or the "Traditional Latin Mass". The apostolic letter was accompanied by anecclesiastical letter to theCatholic bishops of the world.
TheCongregation for Divine Worship has stated in an official instruction (responsa) that theLatin version ofTraditionis custodes "is the official text to be referenced".[1]
In 1969, the first new edition of theRoman Missal based on the revisions of theSecond Vatican Council was promulgated, instituting a new form of theRoman Rite'sMass liturgy. Often referred to as theMass of Paul VI, this edition of the Roman Missal was produced in Latin with consideration that it was to be translated into thevernacular.[2][3] The first edition of this missal was published in 1970, around one year after its promulgation.[4] It replaced the Roman Missal of theTridentine Mass, the last edition of which was promulgated in 1962, as well as the various vernacular translations that are often referred to as the "1965 Missal", though themselves not a new form of the Roman Missal.[citation needed] In 1971, theLiturgy of the Hours – also prepared with expectation of translation into the vernacular – was introduced to replace the 1960 edition of theRoman Breviary as the primary form of prayer for thecanonical hours within theLatin Church.[5]
John Paul II inQuattuor abhinc annos in 1984 liberalised the use of the Tridentine Mass, while still maintaining limitations on its use.[citation needed] This liberalisation was further expanded by the motu proprioEcclesia Dei in 1988.[6]
In 2007,Benedict XVI published theapostolic letterSummorum Pontificum which stated that while theRoman Missal promulgated by Paul VI is "the ordinary expression of thelex orandi [law of prayer] of the Catholic Church of theLatin Rite", theRoman Missal promulgated byPope Pius V and revised byJohn XXIII is nevertheless to be considered "an extraordinary expression" of the samelex orandi of the church.[7] The Tridentine Mass was thus called the "Extraordinary Form of the Roman Rite", and the Mass of Paul VI the "Ordinary Form of the Roman Rite".[8]
Benedict decreed that "any Catholic priest of the Latin rite" may use either form and "needs no permission" from his bishop or from the Holy See to do so. He concluded then that "these two expressions of the church'slex orandi will in no way lead to a division in the church'slex credendi [law of faith], for they are two usages of the oneRoman rite".[7] Benedict also wrote that faithful could complain totheir bishop or even to theHoly See if their requests for celebration of the extraordinary form were denied.[9] This apostolic letter of Benedict XVI, in brief, allowed any priest of theLatin Church to celebrate theTridentine Mass according to theRoman Missal of 1962 without needing to havehis bishop or theHoly See's permission.[2] "Prior to that law, priests and faithful who wished to celebrate the Traditional [Tridentine] Latin Mass had to request explicit permission from their bishop. It could only be offered to those who requested it; it was not allowed to be on the normal Mass schedule forparish churches; and the bishop could set specific days and conditions for its celebration".[9]
In 2020, theCongregation for the Doctrine of the Faith sent a letter toCatholic bishops of the world to ask them to report on the implementation ofSummorum Pontificum in their dioceses.[10][11] The results of this survey were not made public.[12]
In May 2021, less than two months beforeTraditionis custodes was published, a rumor said that during a "closed-door question-and-answer session" with the members of theItalian bishops' conference, Francis stated that the draft of a text restricting the celebration of the pre-Vatican II Mass was awaiting his approval.[9][11]
Traditionis custodes was published two days after Francis returned to theVatican after nine days in hospital.[7][13]
Traditionis custodes not only repealed the changes liberalising use of theTridentine Mass in themotu proprioSummorum Pontificum, which had been issued by Francis's predecessor,Benedict XVI, in 2007,[9][2] but it also went further to limit the practice of the Tridentine Mass.[14]
The apostolic letter is divided into 8 articles.[11]
In the first article of the apostolic letter, Francis writes that theliturgical books issued by PopesPaul VI andJohn Paul II afterVatican II are "the unique expression of thelex orandi [law of prayer] of theRoman Rite".[11][15]
The second article states that it is adiocesan bishop's "exclusive competence" to authorise the use of the 1962Roman Missal in hisdiocese "according to the guidelines of theApostolic See".[7][11]
Another measure is that "[t]hebishop of thediocese in which until now there exist one or more groups that celebrate according to the Missal antecedent to the reform of 1970" has "to determine that these groups do not deny the validity and the legitimacy of the liturgical reform, dictated byVatican Council II and theMagisterium of theSupreme Pontiffs".[7]
Moreover, thediocesan bishop has "to designate one or more locations", excluding theparochial churches and without erecting new personalparishes, where the faithful adherents of those groups may gather to perform Tridentine Mass.[7] In short, bishops must find alternate locations for groups practising the Tridentine Mass without creating new parishes.[14]
The diocesan bishop must also establish "the days on whicheucharistic celebrations are permitted using the Roman Missal promulgated by Saint John XXIII in 1962" and ensure that thereadings are "in thevernacular language, using translations of the Sacred Scripture approved for liturgical use by the respectiveepiscopal conferences".[7][11]
Furthermore, the diocesan bishop must appoint a properly trained priest as his delegate to perform the Tridentine Mass[7] and supervise groups that practice it.[11] The priest must be familiar with the Tridentine Mass and have an understanding ofLatin sufficient "for a thorough comprehension of therubrics and liturgical texts".[9] "This priest should have at heart not only the correct celebration of the liturgy, but also the pastoral and spiritual care of the faithful".[11]
The diocesan bishop also has to "verify that the parishescanonically erected for the benefit of these faithful are effective for their spiritual growth, and to determine whether or not to retain them".[7]
The diocesan bishop must not "authorize the establishment of new groups".[7] TheAssociated Press paraphrases: "bishops are no longer allowed to authorize the formation of any new pro-Latin Mass groups in their dioceses".[14]
Priestsordained after the publication of themotu proprio who wish to celebrate Mass according to the Tridentine Mass "should submit a formal request to thediocesan bishop who shall consult theApostolic See before granting this authorization". Priests who already celebrate using the Roman Missal of 1962 "should request from the diocesan Bishop the authorization to continue to enjoy this faculty".[7]
Institutes of consecrated life andsocieties of apostolic life that were established by thePontifical Commission Ecclesia Dei—which wascreated by John Paul II in 1988 and merged into theCongregation for the Doctrine of the Faith in 2019—now fall under the jurisdiction of theCongregation for Institutes of Consecrated Life and Societies of Apostolic Life (CICLSAL).[11]
Both the CICLSAL and theCongregation for Divine Worship "for matters of their particular competence, exercise the authority of theHoly See with respect to the observance of these provisions", which means that requests are to be sent to those twodicasteries,[9][15] which exercise the authority of the Holy See in overseeing those provisions.[11]
The last article declares: "previous norms, instructions, permissions, andcustoms that do not conform to the provisions of the presentMotu Proprio are abrogated".[11]
The dispositions in the apostolic lettertook effect immediately.[11]
Pope Francis also released anecclesiastical letter to the bishops of the world along withTraditionis custodes explaining his decision, the same wayBenedict XVI had done withSummorum Pontificum.[2][7][11]
In the letter accompanying the document, Francis explains that the concessions granted by his predecessors John Paul II and Benedict XVI for the use of the1962 Roman Missal were above all "motivated by the desire to foster the healing of theschism with themovement of Mons. Lefebvre". The request directed to the Catholic bishops to generously welcome the "just aspirations" of the members of the faithful who request the use of this Missal was also motivated by "the ecclesial intention of restoring the unity of the Church", writes Francis. He adds that he believes "many in the Church came to regard this faculty as an opportunity to adopt freely the Roman Missal promulgated by St.Pius V and use it in a manner parallel to the Roman Missal promulgated by St.Paul VI".[16][15]
Francis recalled that Benedict XVI's decision promulgated with themotu proprioSummorum Pontificum (2007), as well as John Paul II's decisions promulgated byQuattuor abhinc annos andEcclesia Dei, were sustained by the confidence that "such a provision would not place in doubt one of the key measures of Vatican Council II or minimize in this way its authority". Francis also noted that Pope Benedict had called in 2007 "unfounded" the fear that parishes would be divided by the use of two forms and believed that the two forms would, Benedict said, "enrich one another".[16][15]
In 2020, Francis asked theCongregation for the Doctrine of the Faith to send a letter to bishops to ask them about the implementation ofSummorum Pontificum. Francis says the bishops' answers "reveal a situation that preoccupies and saddens me". He explains that "an opportunity offered by St. John Paul II and, with even greater magnanimity, by Benedict XVI, intended to recover the unity of an ecclesial body with diverse liturgical sensibilities, was exploited to widen the gaps, reinforce the divergences, and encourage disagreements that injure the Church, block her path, and expose her to the peril of division".[7]
Francis said that he deplores liturgical abuses "on all sides" and the fact that "in many places the prescriptions of thenew Missal are not observed in celebration, but indeed come to be interpreted as an authorization for or even a requirement of creativity, which leads to almost unbearable distortions". However, Francis adds: "I am nonetheless saddened that the instrumental use of theRoman Missal of 1962 is often characterized by a rejection not only of theliturgical reform, but of theVatican Council II itself, claiming, with unfounded and unsustainable assertions, that it betrayed theTradition and the 'true Church'". Francis rejects that claim and explains that "the path of the Church must be seen within the dynamic of Tradition 'which originates from theApostles and progresses in the Church with the assistance of theHoly Spirit' (Dei Verbum, 8)". He recalled that "a recent stage of this dynamic was constituted by Vatican Council II where theCatholic episcopate came together to listen and to discern the path for the Church indicated by the Holy Spirit". He adds: "To doubt the [Vatican II] Council is to doubt the intentions of those very Fathers who exercised their collegial power in a solemn mannercum Petro et sub Petro [withPeter and under Peter] in anecumenical council, and, in the final analysis, to doubt the Holy Spirit itself who guides the Church".[7]
He said the liturgical reform was carried out "based on the principles" given by theSecond Vatican Council and reached "its highest expression in the Roman Missal" published by Pope Paul VI and revised by Pope John Paul II.[7]
Francis also stated: "Whoever wishes to celebrate with devotion according to earlier forms of the liturgy can find in the reformed Roman Missal according to Vatican Council II all the elements of theRoman Rite, in particular theRoman Canon which constitutes one of its more distinctive elements".[7]
Francis states his "final reason" for his decision is that "ever more plain in the words and attitudes of many is the close connection between the choice of celebrations according to the liturgical books prior to Vatican Council II and the rejection of the Church and her institutions in the name of what is called the 'true Church'". Francis adds: "One is dealing here with comportment that contradictscommunion and nurtures the divisive tendency—'I belong to Paul; I belong instead to Apollo; I belong to Cephas; I belong to Christ'—against which theApostle Paul so vigorously reacted[a]". For this reason, he says, "[i]n defense of the unity of theBody of Christ, I am constrained to revoke the faculty granted by my Predecessors. The distorted use that has been made of this faculty is contrary to the intentions that led to granting the freedom to celebrate the Mass with theMissale Romanum of 1962".[7][11]
According to Francis, John Paul IIin 1988 and Benedict XVIin 2007 were motivated to allow "the use of the Roman Missal of 1962" for the celebration of theMass "to promote the concord and unity of the church" and "to facilitate the ecclesial communion of those Catholics who feel attached to some earlier liturgical forms". He says that his predecessors "were confident that such a provision would not place in doubt one of the key measures of Vatican Council II, or minimize in this way its authority", but that things did not develop the way his predecessors intended; Francis states that therefore he had to act because the unity of the church was now threatened.[7]
In this letter, Francis writes: "I take the firm decision to abrogate all the norms, instructions, permissions and customs that precede the present motu proprio, and declare thatthe liturgical books promulgated by the saintlyPontiffsPaul VI andJohn Paul II, in conformity with the decrees ofVatican Council II, constitute the unique expression of thelex orandi [law of prayer] of theRoman Rite. I take comfort in this decision from the fact that, after theCouncil of Trent,St. Pius V also abrogated all therites that could not claim a proven antiquity, establishing for the whole Latin Church a single Roman Missal".[7][15]
Francis added that during four centuries, this Roman Missal was "the principal expression of thelex orandi of the Roman Rite, and functioned to maintain the unity of the Church" until "without denying the dignity and grandeur of this Rite" the bishops "gathered in ecumenical council asked that it be reformed". Francis says that their intention was that "the faithful would not assist as strangers and silent spectators in the mystery of faith, but, with a full understanding of the rites and prayers, would participate in the sacred action consciously, piously, and actively".[7] He adds: "St. Paul VI, recalling that the work of adaptation of the Roman Missal hadalready been initiated by Pius XII, declared that the revision of the Roman Missal, carried out in the light of ancient liturgical sources, had the goal of permitting the church to raise up, in the variety of languages, 'a single and identical prayer' that expressed her unity. This unity I intend to re-establish throughout the church of the Roman Rite".[2]
Pope Francis appeals to the bishops in his letter, saying: "While in the exercise of my ministry in the service of unity, I take the decision to suspend the faculty granted by my predecessors, I ask you to share with me this burden as a form of participation in the solicitude for the whole Church proper to the bishops".[7]
Francis gave explicit instructions to the bishops to take measures to strongly limit the use of the Tridentine Rite, with the clear goal of getting all Catholics to eventually celebrate only the reformed liturgy which followed Vatican II. Francis wrote: "Indications about how to proceed in your dioceses are chiefly dictated by two principles: on the one hand, to provide for the good of those who are rooted in the previous form of celebration and need to return in due time to the Roman Rite promulgated by Saints Paul VI and John Paul II, and, on the other hand, to discontinue the erection of new personal parishes tied more to the desire and wishes of individual priests than to the real need of the 'holy People of God'".[17]
Francis adds that he asks the bishops "to be vigilant in ensuring that every liturgy be celebrated withdecorum and fidelity to the liturgical books promulgated after Vatican Council II, without the eccentricities that can easily degenerate into abuses.Seminarians and new priests should be formed in the faithful observance of the prescriptions of the Missal and liturgical books, in which is reflected the liturgical reform willed by Vatican Council II".[15][2]
On 18 December 2021, theCongregation for Divine Worship and the Discipline of the Sacraments (CDW),[b] theHoly See office responsible for matters related to liturgy, released official guidelines and clarifications, approved by Pope Francis, on the implementation ofTraditionis custodes. Those guidelines are dated 4 December 2021. The guidelines are structured as individualresponsa to 11 questions, with explanatory notes included.[18][19][20]
Accompanying those guidelines is a letter of theprefect of the CDW, ArchbishopArthur Roche, to the presidents of all Catholicepiscopal conferences, in which Roche says that the primary aim of the new guidelines is to foster ecclesialcommunion.[18][19][20]
The instruction states that "if it is established that it is impossible to use anotherchurch,oratory orchapel", then a group celebrating the1962 Tridentine Mass can be allowed to celebrate its Tridentine Mass in aparish church with permission from both the diocesan bishop and the CDW. In this case, the instruction states, "such a celebration should not be included in theparish Mass schedule, since it is attended only by the faithful who are members of the said group" and "it should not be held at the same time as thepastoral activities of the parish community". It is precised that "when another venue becomes available", the permission to celebrate the Tridentine Mass in a parish church "will be withdrawn".[18][19][20]
The guidelines state that only personal parishes erected under the norms ofTraditionis custodes can be allowed to performrites according to the 1952 edition of the bookRituale Romanum; those rites arebaptism,penance,marriage,anointing of the sick, andfuneral rites. The instruction adds that the use of the sacraments ofconfirmation andordination as found in the bookPontificale Romanum are totally forbidden. Both thePontificale Romanum and theRituale Romanum predate theliturgical reforms.[18][19]
The instruction further states that a priest who has been allowed to perform the 1962 Tridentine Mass and who does not recognise thevalidity ofconcelebrating,[c] and who therefore refuses to concelebrate and in particular refuses to concelebrate theChrism Mass with his bishop onHoly Thursday, cannot be allowed to celebrate the 1962 Tridentine Mass.[22] The instruction also states that during Tridentine Masses, "readings are to be proclaimed in thevernacular language", and that vernacular translations from Bibles approved by their localepiscopal conference must be used to translate passages found in the Readings sections of the 1962 missal; furthermore, "[n]o vernacularlectionaries may be published that reproduce thecycle of readings" of the 1962 Tridentine Mass.[18][19][20]
The concession of celebrating the 1962 Tridentine Mass that anydiocesan bishop would want to grant to any priest ordained after the publication ofTraditionis custodes (16 July 2021) must before that necessarily be approved by theHoly See. Diocesan bishops may grant the concession during a limited, defined period of time. Any concession of allowing the celebration of the 1962 Tridentine Mass is restricted to theterritory of the bishop who granted it. In case of absence of the authorised priest, the substituting priest must also receive a formal authorisation to perform the 1962 Tridentine Mass. Authorisation is also required fordeacons and theinstituted ministers who participate in the celebration of the Tridentine Mass. As for bination (the celebration of two masses on the same day by the same priest): priests orchaplains who celebrate the mass using the mass of Paul VI on oneweekday cannot celebrate the same day the 1962 Tridentine Mass, and priests can only celebrate the Tridentine Mass once a day.[18][19][20]
Answering questions of theNational Catholic Register concerning the instruction, Abp. Roche said: "The responses to the variousdubia are evidently legitimate and fully compliant with Canon Law in their elaboration by this Congregation whose authority in this matter is undisputed. ... What is important to realize now is that the Holy Father has spoken; the liturgical possibilities are in place; the challenge is to get on with it without licking one's wounds when no one has been injured". He added concerning a question on the difference with theTridentine Mass with other rites: "There is only oneRoman Rite, just as there is only oneAmbrosian Rite and oneMozarabic Rite. TheGallican Rite disappeared many centuries ago ... . The others are notrites butusages — adaptations orinculturation of the Roman Rite, which has received approval by theApostolic See for specific reasons". He stated concerning the formerEcclesia Dei communities: "TheCongregation for Consecrated Life and Societies of Apostolic Life has competency over [those communities]. This Congregation has not made any statement about these Institutes. However, the principle has been established that ordinations in theLatin Church are conferred as directed by the Rite approved by Apostolic Constitution in 1968".[23]
On 21 February 2023, theHoly See published apapal rescript written byArthur Roche,Prefect ofDicastery for Divine Worship and the Discipline of the Sacraments (DDW); the rescript had been approved by the pope the day before. The rescript clarifies thatcanon 87 of the1983Code of Canon Law cannot be used bydiocesan bishops to allow the faithful to continue celebratingTridentine Mass and pre-Vatican II reforms sacraments, since the restrictions contained inTraditionis custodes are "reserved in a special way to theApostolic See". It also states that bishops which had dispensed those restrictions by relying on this canon, must "inform the Dicastery for Divine Worship and the Discipline of the Sacraments, which will evaluate the individual cases".[24][25][26][27] The rescript also states: "theHoly Father confirms - having already expressed his assent in the audience of 18 November 2021 - what was established in theResponsa ad dubia with the annexedExplanatory Notes of 4 December 2021".[26][27][28]
Canon 87 allows a bishop to dispense the faithful from certain disciplinary laws within his jurisdiction "whenever he judges that it contributes to their spiritual good", unless the law's application is specially reserved to the judgement of the Holy See. This canon had been previously used by some bishops to allow Catholics to continue celebrating Tridentine Mass and pre-Vatican II reforms sacraments.[24]
Previously, in early February,canon lawyer J.D. Flynn had criticized Roche: Flynn wrote inThe Pillar that – contrary to what Roche had written in official DDW letters – the DDW had no canonical right to deny diocesan bishops the right to dispense ofTraditionis custodes restrictions, due to canon 87. Roche had responded to Flynn, saying, "It is an absurdity to think that the prefect of a dicastery would do anything other than exercise the wishes of the Holy Father as clearly outlined in their mandate and the General Norms ofPraedicate Evangelium. The article inThe Pillar is not really an attack on me but on the Pope's authority which for Catholics is an astonishing act full of hubris".[29][30][31]
American CardinalRaymond Burke, who served as Prefect of theSupreme Tribunal of the Apostolic Signatura until 2014, toldNational Catholic Register that "he sees as a number of flaws inTraditionis Custodes, saying he could not understand how the new Roman Missal is the 'unique expression of thelex orandi of the Roman Rite,' as the new motu proprio states. The Extraordinary Form of the Mass 'is a living form of the Roman Rite and has never ceased to be so,' Cardinal Burke noted. He also could not understand why themotu proprio takes effect immediately, as the decree 'contains many elements that require study regarding its application'." He added that "in his long experience he has not witnessed the 'gravely negative situation' Francis describes in his letter".[32] He later published a statement regardingTraditionis custodes on his personal website. In this statement, he called the restrictions imposed by Francis "severe and revolutionary", and questioned the pope's authority to revoke the practice of the Tridentine Mass.[33]
CardinalGerhard Ludwig Müller, who served as Prefect for theCongregation for the Doctrine of the Faith until 2017, criticised the letter as "harsh", saying: "Instead of appreciating the smell of the sheep, the shepherd here hits them hard with his crook." He also contrasted the approach taken by Francis to curb the traditionalist movement with his failure to condemn "the innumerable 'progressive' abuses in the liturgy ... that are tantamount toblasphemy".[34]
Retired CardinalJoseph ZenSDB released a statement on his personalblog, in which he wrote: "Many tendentious generalizations in the documents [of the motu proprio] have hurt the hearts of many good people more than expected". He added that he believed that many people who had been hurt by the restrictions "have never given the smallest reason to be suspected of not accepting theliturgical reform of the [Second Vatican Council]".[35]
CardinalWalter Kasper, when asked to comment onTraditionis custodes, said he believes the "overwhelming majority" of Catholics are strongly against the Tridentine Mass, and that some of the Tridentine Mass adherents scandalise said majority by believing the Tridentine Mass is the only true Catholic Mass and by rejectingVatican II "more or less in its entirety". He added that some faithful who attend the Tridentine Mass have turned Benedict XVI's efforts at reconciliation into division, and thus struck at the "very heart of the unity of the Church".[36]
The president of theUSCCB,José Horacio Gómez, states: "I welcome the Holy Father’s desire to foster unity among Catholics who celebrate the Roman Rite. As these new norms are implemented, I encourage my brother bishops to work with care, patience, justice, and charity as together we foster a Eucharistic renewal in our nation".[37][38]
TheBishops' Conference of France states that the bishops of France "wish to express to the faithful who habitually celebrate according to the Missal of St. John XXIII, and to their pastors, their care, the esteem they have for the spiritual zeal of these faithful, and their determination to continue the mission together, in the communion of the Church and according to the norms in force". It adds that "The motu proprioTraditionis custodes and the letter of the Holy Father to the bishops that introduces it are a demanding call for the whole Church to an authenticEucharistic renewal. None can dispense with it".[39]
AmericanJesuit priest and consultant to theSecretariat for Communications at the VaticanJames MartinSJ, wrote inAmerica: "Overall, I agree with Francis's motu proprio, not simply based on my own experience of the growing divisiveness over the Mass, but even more on his consultation with bishops around the world who have weighed in on the experiences of the People of God".[40]
Monsignor Eric Barr, a retired priest of theDiocese of Rockford defended the Pope's decision in an article on theCatholic Herald: he argued that the traditionalist Catholic movement had become divisive among the Church, rejecting many of its arguments and stressing the need for liturgical unity in the Church.[41]
It has been reported thatTraditionis custodes demonstrated the growing influence of the liturgical faculty of theSant'Anselmo University at the Vatican, as the newly appointed secretary and undersecretary of the CDW,Vittorio Francesco ViolaOFM andAurelio García Macías [es], both studied at the institute.[42] Andrea Grillo, an Italian professor of sacramental theology at theinstitute sometimes described as "the mind behind themotu proprio"Traditionis custodes, stated thatTraditionis custodes restored "the 'elementary' and 'healthy' logic of the universal validity of a single Roman rite, without any possibility, unless exceptional or personal, of the parallel validity of an ‘earlier’ form of the Roman rite".[43]
In a 4 August 2021 reply letter tocardinal Vincent Nichols concerning the application ofTraditionis custodes, ArchbishopArthur Roche,prefect of the CDW, stated in his reply "of a personal nature" that the Tridentine Mass had been "abrogated by Pope Saint Paul VI". The CDW at this moment had not released a guideline on the application ofTraditionis custodes. It was noted that Roche's declaration contradicted that of Benedict XVI in his 2007 letter to the world's bishops accompanyingSummorum Pontificum, in which the Pope wrote that the Tridentine Mass was "never juridically abrogated".[44] In an interview withCatholic News Service in January 2022, archbishop Arthur Roche stated that the steps that were being taken on restricting the use of the 1962 missal was something that was mandated by theSecond Vatican Council. Roche said that if the faithful did not takeTraditionis custodes seriously, then those faithful would be making "a serious decision". In the same interview, Roche clarified that themotu propio was issued not only due to concerns about ecclesial unity, but also due to the fact that after Benedict XVI had lifted restrictions on the old rite, the old rite was being promoted rather than just being seen as a concession to those who were attached to said rite.[45] In April 2023, Arthur Roche states the restriction on the Tridentine mass was necessary, because "the theology of the Church has changed". He explains that before the liturgical reforms only the priest was celebrating the liturgy, but that now in the Mass of Paul VI all those present during the Eucharist participate in the liturgy.[46]
Upon thedeath of Pope Emeritus Benedict XVI, thePriestly Fraternity of Saint Peter stated that the publication ofTraditionis custodes had prompted Pope Benedict to send a letter of encouragement to the Fraternity.[47][48] In a 1 January 2023 interview toDie Tagespost, Benedict's former secretaryGeorg Gänswein stated that Benedict had readTraditionis custodes "with pain in his heart".[49][50][51][52] In his bookNothing but the Truth, released 12 January 2023, Gänswein wrote that Benedict considered the restriction of the Tridentine mass to be "a mistake" since it "jeopardized the attempt at pacification" between the Tridentine Mass and the Mass of Paul VI; Gänswein also related that "Benedict in particular felt it was wrong to prohibit the celebration of Mass in the ancient rite in parochial churches".[53][54]
Traditionalist Catholics "immediately decried [Traditionis custodes] as an attack on them and the ancient liturgy".[14]The Tablet, a British Catholic publication, reported that many traditionalist Catholics were angered byTraditionis custodes, further stating that traditionalists expressed concern that certain bishops would use themotu proprio to prohibit the Tridentine Mass within their dioceses.[55]
Joseph Shaw, the chairman of theLatin Mass Society of England and Wales, said that themotu proprio appeared to "undo entirely the legal provisions made for the Traditional Mass byPope Benedict, and to take us back not only to the situation before the 2007 apostolic letterSummorum Pontificum, but even before 1988, when Pope John Paul II – who wascanonized by Pope Francis – described the more ancient Mass as a 'rightful aspiration' of the faithful".[56] He also stated thatTraditionis custodes was a "staggering document, exceeding our worst expectations. Pope Francis has completely undone the arrangements ofSummorum Pontificum and created a situation which seems entirely unworkable, banning the Extraordinary Form from parish churches".[32] He also published a blog post on the subject on the Society's website.[57] The Latin Mass Society later stated in a document that theresponsa from theCDW had no binding force, as they were not directly issued by the pope.[58] Arthur Roche, head of theCDW, responded to the Latin Mass Society document by saying: "The responses to the variousdubia are evidently legitimate and fully compliant withCanon Law in their elaboration bythis Congregation whose authority in this matter is undisputed".[23]
TheFœderatio Internationalis Una Voce released an official statement in which it rejected the idea that those who performed or assisted at Tridentine Masses were disobedient to the Catholic Church and the Second Vatican Council.[59]
ThePriestly Fraternity of Saint Peter (FSSP) in a communiqué said it "ha[d] received Pope Francis' Motu ProprioTraditionis custodes with surprise". It adds that since the Fraternity is approvedcanonically, and had always been faithful to the "entire Magisterium of the Church" and to the pope, "[t]oday, therefore the Fraternity of St. Peter is deeply saddened by the reasons given for limiting the use of the Missal of Pope St. John XXIII, which is at the center of itscharism".[60][61][62] On 21 February 2022, the Priestly Fraternity of Saint Peter announced that on 4 February, they had a meeting with Pope Francis who informed them that the institutes whose reason for existence is the use of theTridentine Mass, and its associated Liturgical books, were unaffected by themotu proprio. The FSSP also stated the Pope issued a decree granting the members of the Fraternity to the ability to celebrate the Mass other the sacraments and rites according to the typical editions of the liturgical books in force in 1962.[63]
On the other hand, BishopFernando Arêas Rifan, Apostolic Administrator of thePersonal Apostolic Administration of Saint John Mary Vianney, which celebrates the Tridentine Mass, accepted themotu proprio, understanding the abuses that were being committed in using the Tridentine Mass as a way to attack the Pope and the Second Vatican Council. However, he defended that these abuses were committed by only a minority, and said that the majority of traditional Catholics were faithful to the Pope and the Church's Magisterium.[64]
A September 2021 survey conducted by thePew Research Center found that roughly two-thirds of U.S. Catholics were unaware of the new restrictions. Among weekly mass attending U.S. Catholics, 29% disapproved of the new restrictions, 11% approved, 17% had no opinion, and 42% were unaware of them.[65][66]
Davide PagliaraniFSSPX,Superior General of the Society of Saint Pius X, published a letter concerningTraditionis custodes. In it, he said: "We can point out, quite logically, that the era of thehermeneutics of continuity, with its equivocations, illusions and impossible efforts, is radically over – swept aside with a wave of a sleeve. These clear-cut measures do not directly affect the Society of Saint Pius X. However, they must be an occasion for us to reflect deeply on the situation". He added that "the Tridentine Mass expresses and conveys a conception of Christian life – and consequently, a conception of the Catholic Church – that is absolutely incompatible with the ecclesiology that emerged from the Second Vatican Council". He also stated: "May this 'shock', provoked by the harshness of the official texts of July 16th, serve to renew, deepen and rediscover our attachment to the Tridentine Mass!".[67][68][69]
Kurt Martens, professor ofcanon law at theCatholic University of America, noted that the term "extraordinary form" is no longer used in the new legislation and that the newmotu proprio "establishes thatliturgical books promulgated in conformity with the decrees ofVatican Council II are the unique expression of thelex orandi of theRoman Rite". He adds: "Diocesan bishops are given broad responsibility with regard to the use of theformer liturgy".[56]
Christopher Bellitto, professor ofchurch history atKean University, said Francis was right to intervene, noting that Benedict XVI's original decision had had numerous unintended consequences that not only split the church but temporarilyroiled relations with Jews. "Francis hits it right on the head with his observation that Benedict’s 2007 loosening of regulations against the Latin rite allowed others to use it for division. The blowback[d] proves his point".[14]
Martin Klöckener [de], professor ofliturgy at theUniversity of Fribourg, welcomed themotu proprio as a necessary correction to Benedict's approach. He noted that it restored some measure of the authority that Benedict had denied tolocal bishops. He also welcomed Francis's approach that makes the1962 edition of the Roman Missal the only form of pre-concilar Mass of the Roman Rite now permitted. He believes that Francis acted because in the 2020 survey "many bishops spoke a clearer language than was otherwise heard in public".[70]
Douglas Farrow, professor oftheology andethics atMcGill University, wrote: "In sum:Traditionis Custodes, alas, confirms that the old Mass has indeed become a proxy in the fight over the legacy of Vatican II, as much on the one side as on the other. It also confirms that in Rome rigidity is the order of the day".[71]
Pope Francis' decision was interpreted by the priestRaymond J. de Souza, editor of theConvivium magazine, as more a "sociological" decision relating to unity in the Catholic Church than a judgement of the Tridentine Missal's spiritual qualities.[72]
Michael Sean Winters writes:[73]
Aficionados of the old rite like to talk about how that rite uniquely conveys the sense that each Mass is a part of the one eternal sacrifice of Christ ... . If the Eucharist is, as Vatican II taught, the source and summit of the Catholic faith, then we know that when the celebration of the Eucharist fails to serve the unity of the church, something is wrong, and it isn't ever the fault of him whose sacrifice we commemorate.
The New York Times columnistRoss Douthat was critical of the work, contrasting the action with Pope Francis' stress on the need to accompany people, stating: "Accompaniment for some, slow strangulation of their rites for others".[56][74]
On 1 July 2025, the Catholic journalistDiane Montagna released documents she said were leaked from the CDF. The documents suggested that a majority of bishops who responded to the CDF's survey in 2020 were not in favour of restricting the Tridentine Mass and indicated such an action would increase tensions. Other bishops expressed opposition or neutrality towards Benedict having permitted the Tridentine Mass. The authenticity of the leaks were not confirmed by the CDF and increased debate overTraditionis custodes.[75]
On 20 July 2021, theEpiscopal Conference of Costa Rica stated that no Tridentine Mass would be allowed in any of their dioceses.[76]
According toThe Pillar's review of the Latin Mass Directory, there were 657canonically regular venues that offered a Tridentine Mass in the United States prior toTraditionis custodes, including 49 operated exclusively by thePriestly Fraternity of St. Peter (FSSP).[77]
SeveralAmerican bishops (includingScharfenberger,Aquila, andCordileone) stressed that even under the new guidelines the Tridentine Mass would continue to be offered in their dioceses.[78][79]
On 23 July 2021,Catholic News Agency reported on a survey of dioceses. The results were that although the majority of dioceses had not commented on the disposition ofTraditionis custodes, most of the United States bishops who had to date issued statements on said dispositions had decided that priests who were already celebrating the Traditional Latin Mass may continue to do so.[80] In December 2021, CardinalBlase Cupich implemented restrictions within theArchdiocese of Chicago, which banned celebration of Tridentine Masses on the first Sundays of each month as well as onChristmas,Easter Triduum andPentecost Sunday.[81] Similar restrictions, were applied by CardinalWilton Gregory, in theArchdiocese of Washington, in September 2022.[82][83]
In England, the first personal parish for celebration of the Tridentine Mass had been established in 2018, three years beforeTraditionis custodes would prohibit further creation of such parishes. TheCatholic Bishops' Conference of England and Wales did not issue a general statement regarding the celebration of the Tridentine Mass under the new regulations. Certain regularly scheduled Tridentine Masses were permanently cancelled at the behest of local bishops within the first week, while otherordinaries stated they would grant temporary permissions until they had reviewed themotu proprio.[84] These restrictions to the celebration of the Tridentine Mass caused membership of theLatin Mass Society of England and Wales to increase.[85]
TheDiocese of Clifton immediately banned the celebrations of the Tridentine Mass, following the publication of the motu proprio.
Following theResponsa ad dubia in December 2021, CardinalVincent Nichols, prohibited the celebration of theSacrament of Confirmation in theArchdiocese of Westminster according to the pre-Vatican II rites, using the olderRoman Pontifical.[86] This affected the annual traditional Catholic confirmations atSt James's, Spanish Place inLondon (part of the archdiocese of Westminster), where, before 2022, they had been celebrated underindult for the last 20 years.[86]
In February 2024, Cardinal Nichols announced that the Tridentine Mass planned for thePaschal Triduum, that had annually been held atSt. Mary Moorfields, would be cancelled, resulting in the first time since the 1990s that the Triduum, would not be celebrated in the archdiocese, according to the old rites.[87]
On 29 June 2022, themotu proprioapostolic letterDesiderio desideravi ofPope Francis was released. In it, the pope states he had publishedTraditionis custodes because some people accepted Vatican II but rejected theliturgical reforms that followed it which had beenpromulgated byPaul VI andJohn Paul II. He adds that sinceSacrosanctum Concilium "expresses the reality of the liturgy", he had stressed inTraditionis custodes that the reformed Vatican II liturgy is "the unique expression of thelex orandi of the Roman Rite". He states that "we cannot go back to that ritual form which the [Vatican II] Council fathers ... felt the need to reform". He wroteTraditionis custodes, he continues, because theliturgical books of Paul VI and John Paul II "guaranteed the fidelity of the reform of the [Vatican II] Council", and because Francis wanted that "the Church may lift up, in the variety of so many languages, one and the same prayer capable of expressing her unity". He states he was determined to make it so that "unity be re-established in the whole Church of theRoman Rite".[88][89][90][91]
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